Hebrews 7 · Verse 11

Hebrews 7:11

If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

Hebrews 7:11, King James Version

Hebrews 7:11 in other translations

BSB	Now if perfection could have been attained through the Levitical priesthood (for on this basis the people received the law), why was there still need for another priest to appear—one in the order of Melchizedek and not in the order of Aaron?
WEB	Now if perfection was through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron?
ASV	Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron?
YLT	If indeed, then, perfection were through the Levitical priesthood--for the people under it had received law--what further need, according to the order of Melchisedek, for another priest to arise, and not to be called according to the order of Aaron?
DARBY	If indeed then perfection were by the Levitical priesthood, for the people had their law given to them in connexion with it, what need was there still that a different priest should arise according to the order of Melchisedec, and not be named after the order of Aaron?
BBE	Now if it was possible for things to be made complete through the priests of the house of Levi (for the law was given to the people in connection with them), what need was there for another priest who was of the order of Melchizedek and not of the order of Aaron?
Webster	If therefore perfection were by the Levitical priesthood (for under it the people received the law) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

What does Hebrews 7:11 mean?

Jamieson-Fausset-Brown

11. perfection--absolute: "the bringing of man to his highest state, namely, that of salvation and sanctification." under it--The reading in the oldest manuscripts is, "Upon it (that is, on the ground of it as the basis, the priest having to administer the law, Mal 2:7: it being presupposed) the people (He 9:19, 'all the people') have received the law (the Greek is perfect, not aorist tense; implying the people were still observing the law)." what further need--(He 8:7). For God does nothing needless. another--rather as Greek, "that a different priest (one of a different order) should arise (anew, He 7:15). not be called--Greek, "not be said (to be) after the order of Aaron," that is, that, when spoken of in the Psa 110:4, "He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron."

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Barnes' Notes

Verse 11. If therefore perfection were by the Levitical priesthood. As the Jews supposed. They were accustomed to regard the system as perfect, It was an appointment of God, and they were tenacious of the opinion that it was to be permanent, and that it needed no change. But Paul says that this could not be. Even from their own Scriptures it was apparent that a priest was to arise of another order, and of a more permanent character; and this, he says, was full proof that there was defect of some kind in the previous order. What this defect was he does not here specify, but the subsequent reasoning shows that it was in such points as these--that it was not permanent; that it could not make the worshippers perfect; that the blood which they offered in sacrifice could not take away sin, and could not render those who offered it holy. Comp. Heb 7:19,23,24, Heb 10:1-4.

For under it the people received the law. This assertion seems necessary in order to establish the point maintained in Heb 7:12, that if the priesthood is changed there must be also a change of the law. In order to this it was necessary to admit that the law was received under that economy, and that it was a part of it, so that the change of one involved also the change of the other. It was not strictly true that the whole law was given after the various orders of Levitical priests were established--for the law on Sinai, and several other laws were given before that distinct arrangement was made; but it was true

(1) that a considerable part of the laws of Moses were given under that arrangement; and

(2) that the whole of the ceremonial observances was connected with that. They were parts of one system, and mutually dependent on each other. This is all that the argument demands.

What further need was there, etc. "If that system would lead to perfection; if it was sufficient to make the conscience pure, and to remove sin, then there was no necessity of any other. Yet the Scriptures have declared that there would be another Of a different order, implying that there was some defect in the former." This reasoning is founded on the fact that there was an express prediction of the coming of a priest of a different "order," Ps 110:4, and that this fact implied that there was some deficiency in the former arrangement. To this reasoning it is impossible to conceive that there can be any objection.

(a) "If, therefore" Gal 2:21, 5:18,19, Heb 8:7

Albert Barnes, 1834 · public domain

Adam Clarke's Commentary

Verse 11 If therefore perfection were by the Levitical priesthood - The word τελειωσις, as we have before seen, signifies the completing or finishing of any thing, so as to leave nothing imperfect, and nothing wanting. Applied here to the Levitical priesthood, it signifies the accomplishment of that for which a priesthood is established, viz.: giving the Deity an acceptable service, enlightening and instructing the people, pardoning all offenses, purging the conscience from guilt, purifying the soul and preparing it for heaven, and regulating the conduct of the people according to the precepts of the moral law. This perfection never came, and never could come, by the Levitical law; it was the shadow of good things to come, but was not the substance. It represented a perfect system, but was imperfect in itself. It showed that there was guilt, and that there was an absolute need for a sacrificial offering to atone for sin, and it typified that sacrifice; but every sacrificial act under that law most forcibly proved that it was impossible for the blood of Bulls and Goats to take away sin. For under it the people received the law - That is, as most interpret this place, under the priesthood, ἱερωσυνῃ being understood; because, on the priesthood the whole Mosaical law and the Jewish economy depended: but it is much better to understand επ' αυτῃ on account of it, instead of under it; for it is a positive fact that the law was given before any priesthood was established, for Aaron and his sons were not called nor separated to this office till Moses came down the second time from the mount with the tables renewed, after that he had broken them, Exo 40:12-14. But it was in reference to the great sacrificial system that the law was given, and on that law the priesthood was established; for, why was a priesthood necessary, but because that law was broken and must be fulfilled? That another priest should rise - The law was given that the offense might abound, and sin appear exceeding sinful; and to show the absolute necessity of the sacrifice and mediation of the great Messiah, but it was neither perfect in itself, nor could it confer perfection, nor did it contain the original priesthood. Melchisedec had a priesthood more than four hundred years (422) before the law was given; and David prophesied, Psa 110:4, that another priest should arise after the order of Melchisedec, nearly five hundred years (476) after the law was given. The law, therefore, did not contain the original priesthood; this existed typically in Melchisedec, and really in Jesus Christ.

Adam Clarke, 1831 · public domain

Matthew Henry's Concise Commentary on Hebrews 7:11-25

The priesthood and law by which perfection could not come, are done away; a Priest is risen, and a dispensation now set up, by which true believers may be made perfect. That there is such a change is plain. The law which made the Levitical priesthood, showed that the priests were frail, dying creatures, not able to save their own lives, much less could they save the souls of those who came to them. But the High Priest of our profession holds his office by the power of endless life in himself; not only to keep himself alive, but to give spiritual and eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contrasted with the covenant of works, by which every transgressor is shut up under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so long remained. The better covenant brought the church and every believer into clearer light, more perfect liberty, and more abundant privileges. In the order of Aaron there was a multitude of priests, of high priests one after another; but in the priesthood of Christ there is only one and the same. This is the believer's safety and happiness, that this everlasting High Priest is able to save to the uttermost, in all times, in all cases. Surely then it becomes us to desire a spirituality and holiness, as much beyond those of the Old Testament believers, as our advantages exceed theirs.

Matthew Henry, 1706 · public domain

Hebrews 7:11 in the original Greek

Word-by-word with transliteration, English gloss and Strong's number. Tap a number for the full definition and every place the word is used.

ΕἰEiIfG1487

μὲνmenindeedG3303

οὖνounthenG3767

τελείωσιςteleiōsisperfectionG5050

διὰdiathroughG1223

τῆςtēstheG3588

ΛευιτικῆςLeuitikēsLeviticalG3020

ἱερωσύνηςhi'erōsunēspriesthoodG2420

ἦν,ēnwere —G1510

ὁhotheG3588

λαὸςlaospeopleG2992

γὰρgarforG1063

ἐπ᾽ep᾽uponG1909

αὐτῆςautēsitG846

νενομοθέτηται,nenomothetētaihas received [the] Law —G3549

τίςtiswhatG5101

ἔτιetistillG2089

χρείαchreianeed [was there]G5532

κατὰkataaccording toG2596

τὴνtēntheG3588

τάξινtaxinorderG5010

ΜελχισέδεκMelchisedekof MelchizedekG3198

ἕτερονheteron[for] anotherG2087

ἀνίστασθαιanistasthaito ariseG450

ἱερέαhi'ereapriestG2409

καὶkaiandG2532

οὐounotG3756

κατὰkataaccording toG2596

τὴνtēntheG3588

τάξινtaxinorderG5010

ἈαρὼνAarōnof AaronG2

λέγεσθαι;legesthaito be named?G3004

Source: STEPBible TAHOT/TAGNT (Tyndale House, CC BY 4.0).

Cross references for Hebrews 7:11

Hebrews 8:7
For if that first covenant had been faultless, then should no place have been sought for the second.
Galatians 2:21
I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.
Galatians 4:9
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
Hebrews 7:17-19
For he testifieth, Thou art a priest for ever after the order of Melchisedec. For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
Hebrews 8:10-13
For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.
Hebrews 5:6
As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
Hebrews 7:15
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
Hebrews 7:21
(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
Galatians 4:3
Even so we, when we were children, were in bondage under the elements of the world:
Hebrews 5:10
Called of God an high priest after the order of Melchisedec.
Hebrews 6:20
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.
Colossians 2:10-17
And ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; …

Ranked by reader votes · OpenBible.info cross references (CC BY).

Treasury of Scripture Knowledge

perfection.[Teleiosis ,] completion, or fulfilment of the plan and purpose of God.
18,19; 8:7,10-13; 10:1-4; Ga 2:21; 4:3,9; Col 2:10-17
what.
26-28
another.
15,17,21; 5:6,10; 6:20

Treasury of Scripture Knowledge (Samuel Bagster, c. 1836) · public domain

Context

Hebrews 7:10
For he was yet in the loins of his father, when Melchisedec met him.
Hebrews 7:11
If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
Hebrews 7:12
For the priesthood being changed, there is made of necessity a change also of the law.

Read all of Hebrews 7

Hebrews 7:11 in other languages

Spanish Reina-Valera 1909	Si pues la perfección era por el sacerdocio Levítico (porque debajo de él recibió el pueblo la ley) ¿qué necesidad había aún de que se levantase otro sacerdote según el orden de Melchîsedec, y que no fuese llamado según el orden de Aarón?
French Bible J.N. Darby 1885	Si donc la perfection était par la sacrificature lévitique, (car c’est en relation avec elle que le peuple a reçu sa loi,) quel besoin était-il encore qu’un autre sacrificateur se lève selon l’ordre de Melchisédec et qui ne soit pas nommé selon l’ordre d’Aaron?
German Elberfelder 1871	Wenn nun die Vollkommenheit durch das levitische Priestertum wäre, welches Bedürfnis war noch vorhanden, daß ein anderer Priester nach der Ordnung Melchisedeks aufstehe, und nicht nach der Ordnung Aarons genannt werde?
Latin Clementine Vulgate	Si ergo consummatio per sacerdotium Leviticum erat (populus enim sub ipso legem accepit) quid adhuc necessarium fuit secundum ordinem Melchisedech, alium surgere sacerdotem, et non secundum ordinem Aaron dici?