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11.If therefore perfection, or, moreover if perfection, (118) etc. From the same testimony the Apostle concludes, that the old covenant was abrogated by the coming of Christ. He has hitherto spoken of the office and person of the priest; but as God had instituted a priesthood for the purpose of ratifying the Law, the former being abolished, the latter necessarily ceases. That this may be better understood, we must bear in mind the general truth, — That no covenant between God and man is in force and ratified, except it rests on a priesthood. Hence the Apostle says, that the Law was introduced among the ancient people under the Levitical priesthood; by which he intimates, that it not only prevailed during the time of the Law, but that it was instituted, as we have said for the sake of confirming the Law.
He now reasons thus, If the ministry of the Church was perfect under the order of Aaron, why was it necessary to return to another order? For in perfection nothing can be changed. It then follows, that the ministry of the Law was not perfect, for that new order was to be introduced of which David speaks. (119)
For under it the people received the Law, etc. This parenthesis is inserted in order that we may know that the Law was annexed to the priesthood. The Apostle had in view to prove that in the Law of Moses there was no ultimate end at which we ought to stop. This he proves by the abrogation of the priesthoods and in this way: Had the authority of the ancient priesthood been such as to be sufficient fully to establish the Law, God would have never introduced in its place another and a different priesthood. Now, as some might doubt whether the abolition of the Law followed the abolition of the priesthood, he says that the Law was not only brought in under it, but that it was also by it established. (120)
(118) The particles Εἰ μὲν οὖν are rendered by Elsner, “ if,” — by Doddridge, “ if,” — by Stuart, “ if,” and by Macknight, “ if indeed;” and all these consider that there is here a commencement from what has preceded. — Ed
(119) “” or completion, rather than consummation is no doubt the best word τελείωσις To render it “ expiation,” as Schleusner does, is not to render the word, but to explain it. The imperfection of the Levitical priesthood was doubtless its capacity really to make an atonement for sin, as its work was ceremonial and typical: but it was enough for the present purpose merely to say that it was not perfect, as it failed to answer the great end of establishing a priesthood. And the Apostle grounds its deficiency, or imperfect character, on the fact that a priest of another order had been promised. This was an argument which the Jews could not resist, as it was founded on the Scriptures, which they themselves acknowledged as divine. — Ed
(120) See Appendix Z.