Hebrews 7:12

Μετατιθεμένης γὰρ τῆς ἱερωσύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται.

“Mutato sacerdotio.” Vulg. Lat., “translato.” Beza, “hoc sacerdotio;” expressing the article. Syr., “Yea, even as a change was made in the priesthood, so a change was made also in the law;” not to the mind of the apostle. Ethiop., “If their law is passed away, their priesthood shall pass away;” more out of the way than the other.

Hebrews 7:12. For the priesthood being changed, there is made of necessity a change of the law.

In this verse the apostle evidently declares what he intended by “the law” in that foregoing, which “the people received under the Levitical priesthood.” It was the whole “law of commandments contained in ordinances,” or the whole law of Moses, so far as it was the rule of worship and obedience unto the church; for that law it is that followeth the fates of the priesthood.

And herein lieth the stress and moment of the controversy which the apostle then had with the Jews, and which we have at this day with their unbelieving posterity. For the question was, whether the law of Moses was to be eternal absolutely, the rule of the worship of the church whilst it was to continue in this world. And it appears that in the preaching of the gospel, that which most provoked the Jews was, that there was inferred thereby a cessation and taking away of Mosaical institutions. This was that which enraged them, unto the shedding of the blood of the church, which they were guilty of, after the murder of the Head thereof. For they fell on Stephen under pretense that he had said that “Jesus of Nazareth should change the customs which Moses delivered,” Acts 6:14. And this also provoked their rage against our apostle, Acts 21:28. Yea, the most of them who were converted to the faith of the gospel yet continued obstinate in this persuasion, that the law of Moses was yet to continue in force, Acts 21:20. And with this opinion some of them troubled the peace and hindered the edification of the churches called from among the Gentiles, as hath been at large elsewhere declared. This matter, therefore, which the apostle now entereth upon, was to be managed with care and diligence. This he enters upon in this verse, being a transition from one point unto another, having made way for his intentions in the verse foregoing. That which hitherto he hath insisted on in this chapter, is the excellency of the priesthood of Christ above that of the law, manifested in the representation made of it by Melchisedec. In the pursuit of his argument unto that purpose, he proves that the Aaronical priesthood was to be abolished, because, after its institution, there was a promise of the introduction of another, wherewith it was inconsistent. And herein observing the strict conjunction that was between that priesthood and the law, with their mutual dependence on one another, he proves from thence that the law itself was also to be abolished.

Herein, therefore, lay the principal design of the apostle in this whole epistle. For the law may be looked on under a double consideration:

1. As unto what the Jews, in that degenerate state of the chinch, obstinately looked for from it.

2. As unto what it did really require of them, whilst it stood in force and power. And under both these considerations it was utterly inconsistent with the gospel.

1. The Jews at that time expected no less from it than expiation of sin by its sacrifices, and justification by the works of it. It is true, they looked for these things by it unjustly, seeing it promised no such thing, nor was ever ordained unto any such purpose; but yet these things they looked for, and were resolved so to do, until the law should be removed out of the way. And it is evident how inconsistent this is with the whole work of the mediation of Christ, which is the sum and substance of the gospel. But suppose they looked not absolutely for atonement and justification by the sacrifices and works of the law, yet the continuance of their observance was repugnant unto the gospel. For the Lord Christ, by the one offering of himself, had made perfect atonement for sin; so that the sacrifices of the law could be of no more use or signification. And the continuance of them, wherein there was renewed mention of the expiation of sin, did declare that there was not a perfect expiation already made: which overthrows the efficacy and virtue of the sacrifice of Christ; even as the daily repetition of a sacrifice in the mass continueth to do. Again; whereas the Lord Christ, by his obedience and righteousness, had fulfilled the law, and was become the end of it for righteousness unto them that do believe, the seeking after justification as it were by the works of the law was wholly repugnant thereunto.

2. And in the next place, the law may be considered as it prescribed a way of worship, in its ordinances and institutions, which God did accept. This the people were indispensably obliged unto whilst the law stood in force. But in the gospel our Lord Jesus Christ had now appointed a new, spiritual worship, suited unto the principles and grace thereof. And these were so inconsistent as that no man could at once serve these two masters.

Wherefore the whole law of Moses, as given unto the Jews, whether as used or abused by them, was repugnant unto and inconsistent with the gospel, and the mediation of Christ, especially his priestly office, therein declared; neither did God either design, appoint, or direct that they should be co-existent. If, then, the law continue in its force, and have power to oblige the consciences of men, and is still so to abide, there is neither room nor place for Christ and his priesthood in the church, nor, indeed, for the discharge of his other offices. And this opposition between the law and the gospel, works and grace, our own righteousness and that of Christ, our apostle doth not only grant, but vehemently urge, in all his epistles, allowing none to suppose that they may have both these strings unto their bow. One of them he is peremptory that all mankind must betake themselves unto. Here the Jews were entangled, and knew not what to do. The greatest part of them adhered unto the law, with an utter rejection of the gospel and the Author of it, perishing in their unbelief. Others of them endeavored to make a composition of these things, and retaining of Moses, they would admit of Christ and the gospel also. And this the Holy Ghost in the apostles did for a while bear withal. But now, whereas the whole service of the tabernacle was of itself fallen down, and become, as useless, so of no force, its obliging power ceasing in its accomplishment by Christ; and whereas the time was drawing near wherein God by his providence would utterly remove it; the inconsistency of it with the gospel-state of the church was now fully to be declared.

This, therefore, our apostle grants, that there was such a repugnancy between the law and the gospel, as unto the ends of righteousness and divine worship, as that one of them must of necessity be parted withal. Wherefore the whole controversy turning on this hinge, it was highly incumbent on him to manifest and prove that the law did now cease, according unto the appointment of God; and that God had of old designed, foretold, and promised, that so it should do, and be abolished upon the introduction of that which was the end and substance of it. And this I look upon as the greatest trial the faith of men ever had in the concerns of religion; namely, to believe that God should take away, abolish, and leave as dead and useless, that whole system of solemn worship which he had appointed in so glorious a manner, and accepted for so many generations. But yet, as we are to acquiesce in the sovereign pleasure of God, made known by revelation, against all reasonings of our own whatsoever; so it must be confessed that faith was greatly bespoken and prepared, by the nature, end, and use of all those institutions, which more than intimated that they were appointed only for a time, and served to introduce a more glorious dispensation of divine wisdom and grace.

The proof, therefore, of the utter cessation of the law, the apostle enters upon by the invincible argument whose foundation or proposition is laid in this verse, and the especial parts of it are explained, confirmed, and vindicated, in those that follow. And in his ensuing discourse his principal design is to prove, that the church is so far from being a loser or disadvantaged by this change, as that she receiveth thereby the highest privilege and greatest blessing that in this world she is capable of.

In the words of this verse there is a supposition of the change of the priesthood, as that which was proved before; and an inference from thence unto a necessity of the change of the law.

“The priesthood being changed;” that is, the priesthood of Levi, appointed and exercised under the law. Μετατιθεμένης, “translato,” “mutato;” so some read, “transferred,” “translated;” some, “changed.” The former do not reach the whole sense intended; for the office of the priesthood may be transferred from one person to another, one family unto another, yea, one tribe unto another, and yet the priesthood, as to the kind and nature of it, continue the same. This our apostle afterwards mentions, verses 13, 14, as a part of his argument to prove the priesthood itself to be changed. But this it doth not absolutely, seeing it is possible that the office may be transferred from one tribe unto another and yet not be changed as unto its nature. But the proof lies in this, that Moses, in the institution of the priesthood, made no mention of the tribe of Judah; and therefore if that office be transferred unto that tribe, it must be of another kind than that before instituted. And on this supposition, that which he intends to prove follows evidently upon the translation of the priesthood. For all the sacred services and worship which the law required were so confined, or at least had that respect unto the Levitical priesthood, as that no part of it, no sacred duty, could be performed, on a supposition of taking away the priesthood from that tribe and family. For whereas the whole of their worship consisted in the service and sacrifices of the tabernacle, God had appointed that whosoever did draw nigh unto the performance of any of these services that was not of the seed of Aaron, should be cut off and destroyed. Wherefore, upon a supposition of the ceasing or changing of the priesthood in that family, the whole law of ordinances became impracticable, useless, and lost its power; especially seeing there was no provision made in the law itself for a priesthood in any other tribe. Besides, such was the contexture of the law, and such the sanction of it, (“Cursed is every one who continueth not in all things which are written in the book of the law to do them,”) that if any thing be taken out of it, if its order be disturbed, if any alteration be made, or any transgression be dispensed withal, or exempted from the curse, the whole fabric must of necessity fall unto the ground.

But yet it is not a mere transferring of the priesthood from one tribe unto another that is here intended by the apostle; for there is such a change of the priesthood as there is of the law. But the change of the law was an ἀθέτησις, a “disannulling” or abolishing, as it is affirmed, verse 18: such, therefore, must the change of the priesthood be; and so it was. The priesthood was changed, in that one kind of it was utterly abolished, and another introduced. So was the Levitical priesthood changed, as that the other priest, which came with his office in the room thereof, could not be called or said to be after the order of Aaron, but was of another kind, typed out by Melchisedec. It may therefore be inquired on what grounds this priesthood was to be so abolished, or how it appears that so it is, and by what means it was actually taken away.

That it was so to be abolished the apostle proves,

1. Because, before the institution of that priesthood, there was another far more excellent, namely, that of Melchisedec.

2. That the Holy Ghost had declared that the introduction of that more excellent priesthood for a season was to prefigure and represent another priesthood, that was afterwards to be established. And this could not be that of Levi, seeing God doth not make use of that which is more excellent to prefigure or represent that which is inferior thereunto. Another priesthood, therefore, must arise and be granted unto the church, in answer unto that type.

3. That it was impossible that this new priesthood, after the order of Melchisedec, should be consistent with that of Levi, or that it should be continued after that was brought in. For,

(1.) He was to be of another tribe, as he immediately proves.

(2.) Because his priesthood and sacrifice were to be of another kind than that of Levi; which he demonstrates at large in the three ensuing Chapter s.

(3.) Because, on the other, hand, the priesthood of Aaron,

[1.] Could never accomplish and effect the true and proper ends of the priesthood, which the church stood in need of, and without which it could not be consummated: and,

[2.] Was in its own nature, offices, works, and duties, inconsistent with any priesthood that was not of its own order. It must therefore be abolished.

It may therefore be inquired, how the priesthood was changed, or that of the house of Levi taken away. And I say, as the apostle directs, first, It was done by the appointment of God. For his introduction of another priest, when it was actually accomplished, had the force of a repealing law. The institution of the former was abrogated thereby, without any other constitution. For as unto its use, it did hence cease of itself. It had no more to do, its work was at an end, and its services of no advantage to the church. For the sign of what is to come is set aside when the thing signified is brought in, and ceaseth to be a sign; yea, the continuance of it would give a testimony against itself. And as to its right, this new institution of God, by his own authority applied unto it in its proper season, took it away. Secondly, The application of the authority of God in the institution of a new priesthood to take away the old was made by the Holy Ghost, in the revelation of the will of God by the gospel, wherein the ceasing of it was declared. And sundry things may be observed concerning this abolishing of it:

Obs. 1. Notwithstanding the great and many provocations of them by whom it was exercised and discharged, yet God took it not away until it had accomplished the end whereunto it was designed. Neither the wickedness of the people, nor of the priests themselves, could provoke the Lord to revoke his institution, until,

1. The appointed end of it was come. And it is no small part of the blindness of the present Jews, to think that God would so utterly abolish his own ordinance, as they must acknowledge he hath done, if he would have it to be of any longer use in the church. For sixteen hundred years they have not had any priest among them. Nor is it possible they should, according unto the law, if they were actually restored unto their own pretended right in Canaan: for they have utterly lost the distinction of tribes among them, nor can any of them in the least pretend that they are of the lineage of the priests; and for any one to usurp that office who is not lineally descended from Aaron, they own to be an abomination. As, therefore, they know not how to look for a Messiah from the tribe of Judah, seeing all sacred genealogy is at an end; no more can they look for a priest of the house of Aaron. Now, this end of it was the “bringing in of a better hope,” or the promised Seed; who, according to the promise, was to come to the second temple, and therefore whilst that priesthood continued.

2. God took it not away till he brought in that which was more excellent, glorious, and advantageous unto the church, namely, the priesthood of Christ. And if this be not received, through their unbelief, they alone are the cause of their being losers by this alteration.

3. In abundant patience and condescension, with respect unto that interest which it had in the consciences of men from his institution, God did not utterly lay it aside in a day, after which it should be absolutely unlawful to comply with it; but he took it away by degrees, as shall afterwards be declared.

Obs. 2. That the efficacy of all ordinances or institutions of worship depends on the will of God alone. Whilst it was his will that the priesthood should abide in the family of Levi, it was useful and effectual unto all the ends whereunto it was designed; but when he would make an alteration therein, it was in vain for any to look for either benefit or advantage by it. And although we are not now to expect any change in the institutions of divine worship, yet all our expectations from them are to be resolved into the will of God.

Obs. 3. Divine institutions cease not without an express divine abrogation. Where they are once granted and erected by the authority of God, they can never cease without an express act of the same authority taking them away. So was it with the institutions of the Aaronical priesthood, as the apostle declares. And this one consideration is enough to confirm the grant of the initial seal of the covenant unto the seed of present believers, which was once given by God himself in the way of an institution, and never by him revoked.

Obs. 4. God will never abrogate or take away any institution or ordinance of worship unto the loss or disadvantage of the church. He would not remove or abolish the priesthood of Levi until that which was incomparably more excellent was introduced and established.

Obs. 5. God in his wisdom so ordered all things, that the taking away of the priesthood of the law gave it its greatest glory. For it ceased not before it had fully and absolutely accomplished the end whereunto it was designed: which is the glory and perfection of any ordinance; even the mediation of Christ himself shall cease when all the ends of it are fulfilled. And this end of the priesthood was most glorious; namely, the bringing in of that of Christ, and therein of the eternal salvation of the church. And what more honorable issue could it come unto? The Jews, by their pretended adherence unto it, are they which cast the highest dishonor upon it; for they own that it is laid aside, at least that it hath been so for sixteen hundred years, and yet neither the end of it effected nor any thing brought in by it unto the greater advantage of the church.

The next thing considerable in these words, is the inference which the apostle makes from his assertion and the proof of it: “There is made of necessity a change also of the law;” ἐξ ἀνάγκης, “of necessity.” It is not a note of the necessity of the inference from the proposition, in the way of argument, but the necessary dependence of the things mentioned, the one on the other. For whereas the whole administration of the law, so far as it concerned the expiation of sin by sacrifices, and the solemn worship of God in the tabernacle or temple, depended absolutely on, and was confined unto the Aaronical priesthood, so as that without it no one sacrifice could be offered unto God, nor any ordinance of divine worship be observed; that priesthood being abolished and taken out of the way, the law itself of necessity and unavoidably ceaseth and becometh useless. It doth so, I say, as unto all the proper ends of it, as a law obligatory unto the duties required in it.

Wherefore there is also νόμου μετάθεσις , “a change of the law; that is, an abolition of it: for it is a change of the same nature with the change of the priesthood; which, as we have showed, was its abolition and taking away. And how this came to pass the word γίνεται declares; there is “made” a change. It did, indeed, necessarily follow on the change of the priesthood; yet not so, but that there was an act of the will and authority of God on the law itself. God made this change, and he alone could do it; that he would do so, and did so, the apostle proves in this and the verses following. So is the “law of commandments contained in ordinances taken out of the way,” being “nailed unto the cross of Christ,” where he left it completely accomplished.

But moreover, the law in its institutions was an instructive revelation, and taught many things concerning the nature of sin, its expiation and cleansing; representing, though darkly, good things to come. So it is yet continued as a part of the revealed will of God. And the light of the gospel being brought unto it, we may learn things far more clearly out of it than ever the Jews of old could do.

And the force of the argument here insisted on by the apostle against the absolute perpetuity of the law, which was of old, and yet continueth to be, the head of the controversy between the Jews and the church of Christ, is so unavoidable, that some of them have been compelled to acknowledge that in the days of the Messiah legal sacrifices and the rest of their ceremonies shall cease; though the most of them understand that their cause is given away thereby. And they have no other way to free themselves from this argument of the apostle, but by denying that Melchisedec was a priest, or that it is the Messiah who is prophesied of, Psalms 110.; which evidences of a desperate cause, and more desperate defenders of it, have been elsewhere convinced of folly. Wherefore this important argument is confirmed by our apostle in the ensuing verses. And we may see,

Obs. 6. How it is a fruit of the manifold wisdom of God, that it was a great mercy to gave the law, and a greater to take it away. And,

Obs. 7. If under the law the whole worship of God did so depend on the priesthood, that that failing, or being taken away, the whole worship of itself was to cease, as being no more acceptable before God; how much more is all worship under the new testament rejected by him, if there be not a due regard therein unto the Lord Christ, as the only high priest of the church, and to the efficacy of his discharge of that office!

Obs. 8. It is the highest vanity, to pretend use or continuance in the church, from possession or prescription, or pretended benefit, beauty, order, or advantage, when once the mind of God is declared against it. The pleas of this kind for the old priesthood and law excelled all that can be insisted on, with respect unto any other things that any pretend a veneration for in divine worship; yet were they of no validity or efficacy.