For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
The commandment set aside is the law that appointed and regulated the Levitical and Aaronic priesthood, assigning it to Levi as a rule of mortal life, which had to be changed for one from Judah to serve as priest. That former order is the whole ceremonial system of types and shadows, sacrifices and carnal ordinances, not merely revised but wholly abolished and taken out of the way when its substance came in Christ. It was weak and unprofitable because it could make nothing perfect, served by frail dying sinners who could not continue, and could show guilt and point to the promised Lamb but could not take away sin, give life, or finish redemption. In its place Christ was made High Priest not by that mortal rule but after the power of an endless life and by the oath of God, so His Melchizedek priesthood never passes to another and He ever lives to save completely those who come to God through Him. This setting aside touches only the ceremonial code, while the moral law of the Ten Commandments remains holy and binding as the rule of duty, and it opens the way for the bringing in of a better hope by which people draw near to God through Christ's once-for-all offering and heavenly ministry.
Commandment That Was Annulled
The commandment going before is the law that appointed and regulated the Levitical and Aaronic priesthood, assigning that priesthood to the tribe of Levi as a law of a carnal commandment concerning mortal life. That law governed the earthly priesthood and its service, and because it was weak and could not secure an enduring priesthood or bring perfection, it had to be set aside and changed for Jesus, who came from the tribe of Judah, to serve as priest after the order of Melchizedek. Earthly priests became many because death prevented continuance, passing office from one to another, while Christ's priesthood rests on the power of an endless life and continues unchangeably.
That same former commandment is the ceremonial system of types and shadows, sacrifices and offerings, ordinances of divine service and carnal ordinances. It was the typical law of the Jewish dispensation instituted in view of Christ's death, a shadow of heavenly things and of good things to come, and when Christ came the shadow reached its substance and antitype. It was therefore not merely revised but wholly abolished, blotted out, taken out of the way and nailed to the cross, with the handwriting of ordinances blotted out and the earthly Levitical system of sacrifices and priestly service brought to an end by Christ's greater sacrifice and ministry. Even in its strongest state its dead works could not make anyone perfect, and as a system of dead works the old system was not incorporated as a living system into the gospel dispensation, which is a system of life.
In differing readings, the annulled thing is identified as the first covenant made with fleshly Israel, which decayed and vanished away through disobedience so that unbelieving Jews have no special promises left to claim and the distinction separating Jew from Gentile must not be built again. It is identified as the Sinaitic covenant whose sole condition was obedience without provision for forgiveness of sins, as the Mosaic law as a whole suited to its age but unable to bring anything to perfection, and as at least much of the Old Testament as formerly related to the Jews. It is identified as the first diatheke on tables of stone, diatheke meaning any disposition, arrangement, institution or dispensation for saving men, now disannulled on stone but remaining as written on fleshy tables of the heart for benefit and salvation. It is identified not as the words written and engraven in stones themselves but as the ministration or service of those words, ministration meaning the act of performing service, namely the Levitical priesthood with its ordinances of divine service performing the ministration of the first covenant, while Christ's more excellent ministry fulfills the ministration of the second; what is abolished is the ministration of condemnation and typical service, its shadow glory swallowed up by the substance and excelling glory of Christ's ministration, since the tables of the testament remain the foundation of divine government and the ark of God's testament is found in the heavenly tabernacle where Christ ministers. It is not the law of Paul's members, which belonged to a priesthood already abolished before his conversion.
The verse belongs to Paul's argument in Hebrews 7 about Christ appointed high priest after the order of Melchisedec, developed together with Hebrews 8, 9 and 10 as a comparison of the ministrations of the two covenants. It is developed with Genesis 14 as giving, together with Hebrews 7, all that is known of Melchizedek's antecedents, that he was priest of the Most High God and priest-king of righteousness and peace with no recorded pedigree, beginning or ending of priesthood, predecessor or successor. By itself it states only that an earlier commandment is set aside for weakness and unprofitableness without explaining which commandment or developing that point further.
Weak and Unprofitable Meaning
To be weak and unprofitable is to be unable to make anything or anyone perfect, for the law made nothing perfect. The commandment set aside for this reason is the former system connected with the change of priesthood, the law of a carnal commandment and in this context the ceremonial law whose sacrifices could not bring worshipers to perfection. Even in its strongest state its dead works could not make anyone perfect, while the gospel is a system of life into which the old system is not incorporated as a living order. Its inadequacy gives way to the bringing in of a better hope through which people draw near to God.
The weakness lay in its fleshly, carnal character and in mortal, frail, imperfect priests. They were men with infirmity, sinners like others, who had to offer for themselves, who offered many sacrifices daily and year by year continually. They became many because death prevented continuance, so the office had to pass continually from one to another and could not secure an enduring priesthood. In the sanctuary context this repeated earthly service gives way to an enduring priesthood and once-for-all sacrifice.
What was needed it could not accomplish: it could not take away sin, remove sin from the record and heart, pardon, give life and immortality, complete redemption, bring real atonement or lasting benefit, or complete the plan of redemption. The ceremonial law of ordinances and shadows pointed forward to Christ and ceased when its antitype, the sacrifice for the sins of the world and the great atonement, was offered. Its service could show sinners their guilt and just condemnation but could not pardon them or take away sin, though through faith in the promised Lamb forgiveness was provided and the sacrifices pointed forward to the great High Priest whose sacrifice provides pardon and salvation. It was never meant in itself to perfect anyone, but served as a shadow of the heavenly ministry and a preparation pointing to the reality in Christ, giving way to Christ the real Priest after the order of Melchizedek and moving the ministry from the earthly sanctuary to the heavenly one, where perfection comes through His offering.
Yet the law was perfect in fulfilling the purpose for which it was appointed, though in respect to completing the plan of redemption, bringing immortality and giving eternal life it made nothing perfect. It was perfect in its adaptation to the times, circumstances and nation of the Jews, holy and just and good in its designs, and though distinct from the simpler universal New Testament system it agrees with it in all material points, the Mosaic ceremonies being adapted to one nation while the New Testament religion applies universally. Though truly set aside for weakness and inability to profit and no longer binding on Christians as it was on the Jews, what was written remains profitable for instruction, written aforetime for learning, and able to make wise unto salvation through faith in Jesus.
Christ's Enduring Priesthood
The former commandment that governed the earthly priesthood was set aside because it was weak and could not secure an enduring priesthood. Earthly priests became many because death prevented continuance, so the office had to pass continually from one dying man to another. In contrast Christ was made High Priest not after the law of a carnal commandment but after the power of an endless life and by the oath of God. The word forever proves the duration of His Melchisedec priesthood, so having assumed the office it never passes to another but continues unchangeably. Because He lives forever He ever lives to make intercession for those who come to God through Him, and He can therefore save completely to the uttermost.
His priesthood did not follow Aaron's line but the order of Melchizedek, and its locality is clearly revealed as heaven. As of Judah He would not be a priest on earth, and His ministry is not on David's earthly throne but on His Father's throne in the true tabernacle which the Lord pitched and not man. He entered for us into heaven itself to do there what Moses and Aaron did in the earthly pattern, and His priesthood began especially after His sacrifice and ascension. The change moved the priestly ministry from the earthly sanctuary which was a shadow to the heavenly one which is the reality. His priestly rule and mediation as both Priest and King continue while the work of cleansing the sanctuary proceeds and probation remains open, until His enemies are put under His feet.
The Aaronic priesthood could not make those who sought its benefits perfect, and its benefits were temporal and limited to the Hebrew nation. The Mosaic ceremonies were adapted to one nation while the New Testament religion applies universally. Christ's priesthood is instead royal and everlasting, suited to every time and condition, and embraces the universe. While the Levitical priesthood served the needs of sinful people and dealt with putting away sin, Christ in Melchizedek's order brings reconciliation and benefits to people of every nation. Those He saves He also makes kings and priests to Him forever.
Melchizedek Foreshadowing Christ
Melchizedek was priest of the Most High God and literal king of the city of Salem in Abraham's time, not Christ Himself but a fitting type of Christ as great High Priest. Hebrews 7 together with Genesis 14 gives all that is known of his antecedents. His name means king of righteousness, showing Christ as the LORD OUR RIGHTEOUSNESS, and his city Salem means peace, showing Christ as our peace and King of Peace. In that priestly office after the order of Melchisedec He makes peace for humanity and obtains redemption through His own blood.
So far as the record goes he has no recorded pedigree or genealogy, no recorded beginning or ending of priesthood, and no known predecessor or successor, his priesthood beginning with himself and closing with himself. Aaron's priesthood was only a shadow of heavenly things and an incomplete type of Christ's priesthood, lacking these features, while the facts given about Melchizedek supply what was lacking in Aaron and make him a complete type. For that reason he pictures Christ whose priesthood came from no other and passes to no other, who received it from no predecessor and yields it to none to come, who has no genealogy reckoned as priest, and whose priesthood is age-lasting. To identify him as some other known person would obscure that purpose.
He was a priest-king, combining what Levi held as priest alone and David held as king alone, while Aaron alone made the great atonement. Christ is likewise priest-king after that order, both priest in the order of Melchizedek and antitype of the Levitical priests, serving as a great High Priest and kingly priest on His Father's heavenly throne. His priestly rule and mediation continue while the cleansing of the sanctuary proceeds and probation remains open, ending when His enemies are put under His feet. When that age-lasting priesthood that begins with Him and closes with Him is over there will be no other, and He takes to Himself His own kingdom and subordinate throne and reigns forever.
Ceremonial Not Moral Law
The commandment set aside for weakness and unprofitableness is the ceremonial code, the Levitical law of carnal commandments and ordinances connected with the Levitical priesthood. It was a temporary, remedial law established after sin and adapted as the law of Moses, consisting of ritual requirements and a shadow of good things to come. It was shadowy and burdensome, a yoke and a middle wall of partition, weak and inefficient because it could not bring a real atonement. Therefore it was changed, abolished, broken down, taken out of the way and nailed to the cross when its work ended. In this contrast it is not God's moral law, which is perfect and enduring while the ceremonial law was temporary.
Opposite it stands the other code, the moral law of the Ten Commandments, which is spiritual, holy, just, good, perfect, royal, and the law of liberty defining love to God and neighbor. Christ came to magnify it and make it honorable, not to destroy it, and it remains till heaven and earth pass. It is established through faith and by the Spirit, written in the heart under the new covenant which concerns the same law as the old. It continues as the rule of duty and standard of judgment and guides moral character, while transgressors on either side of the cross look to Christ's blood for justification.
Therefore the verse does not disannul the Ten Commandments or the Sabbath commandment, but concerns the change from Aaron's priesthood to Christ's, since Jesus came from Judah rather than Levi and the former priesthood law had to change for Him to be recognized as priest. The Ten contain no priesthood regulation, and the verse concerns the passing away of regulations about the priesthood and its ceremonies and temporary system of types, not the moral law which remains in force. The commandment disannulled cannot be the Decalogue, whose power is to convince of sin and to bring condemnation and death, because conviction proves guilt and guilt proves violation of a law still binding and still having jurisdiction, whereas a disannulled, done-away, abolished law could have no power to convince, condemn, or kill. The moral law's inability to give life came only because man broke it and stood condemned, requiring a real instead of typical atonement, and the ceremonial law of ordinances and shadows pointed forward to Christ and ceased when its antitype was offered as the sacrifice for the sins of the world.
Tithe Still Belongs to Christ
The disannulling is of the Aaronic priesthood, which was temporary and ceased at the cross, while the Melchizedek priesthood is eternal by the power of an endless life and by the oath of God. When the Aaronic priesthood ended, all its duties, responsibilities and privileges that were not typical and ending in Christ reverted to the Melchizedek priesthood from which they came. The tithe was from the beginning placed in that eternal priesthood, and Jesus Christ is now its high priest, superior to the high priests of Levi. The tithe therefore was not disannulled but still belongs to the altar and to the holy things of the service of God, and Christ as high priest after the order of Melchizedek has right to the tithe for the support of the gospel ministry.
Tithing existed before the Levitical law, since Abraham gave a tenth to Melchizedek and Jacob paid tithes, and the Levitical system only adapted it to support that priesthood. The law under discussion governed the Levitical priesthood, while Christ came from Judah, so the commandment concerning priesthood is distinct from the obligation to pay tithe. The priests' exemption from paying for the temple pictured their representative role as types of Christ, and Christ as antitype and end of the Levitical system was likewise free from paying for the support of His Father's house.
Abraham's tithe to Melchizedek supports the continuing obligation of believers under Christ's Melchizedek priesthood, since Melchizedek represented Christ. Abraham is the father of those who believe, and believers who are Abraham's children by faith owe tithes to Christ for His work. The chapter's account of Abraham giving Melchizedek a tenth shows that tithing was recognized under that priesthood and remains recognized in Christ's priesthood.
Better Hope and Sanctuary
The setting aside of the former commandment for weakness and unprofitableness makes way for the bringing in of a better hope, because the law made nothing perfect and could make nothing and no one perfect. Its sacrifices could not bring worshipers to perfection, could not remove sin from the record and the heart, and could not complete the work of making people perfect, but served as an introduction and preparation and shadow pointing to the reality in Christ. Through that better hope people draw directly near to God, with perfection and complete salvation coming through Christ's offering, ministry and mediation rather than the former offerings. The Levitical priests died under a commandment concerned with mortal life, so their priesthood gave way to Christ's Melchisedec priesthood founded on endless life, through which come the better hope and perfection.
It marks the end of the earthly Levitical system of sacrifices and priestly service in the worldly sanctuary, which was a figure and pattern and shadow of heavenly things and was never meant to perfect anyone. The commandment establishing the Levitical priesthood and its service is disannulled for weakness and unprofitableness, and the priesthood of Melchisedec which passes not to another takes its place, moving the priestly ministry from the earthly sanctuary to the heavenly one. This is the transition to Christ's greater once-for-all sacrifice and more excellent ministry as real Priest after the order of Melchisedek, as Mediator of the new covenant and minister of the true heavenly sanctuary, through whom perfection comes by His offering. That Levitical priesthood was in force in the Mosaic dispensation and would have been realized had the twelve tribes of Israel accepted the proffered boon, but it belonged to that former order and does not continue now, having come after Abraham's covenant only to teach the true priesthood and having been perverted when made final. The first covenant passed away with the law of shadows and sacrifices at the death of Christ, and when place was found for the second covenant, also called the new covenant, it has been in force between God and His Israel ever since. The Levitical service could still provide forgiveness through faith in the promised Lamb, while its ordinances and priestly service as types point to the heavenly sanctuary and its enduring realities.
Sacrifice and oblation ceased in the midst of the week at the crucifixion within the limits of the seventy weeks, and the Aaronic priesthood as temporary ceased at the cross. The last event of the seventy weeks is the anointing of the Most Holy, the Holy of Holies not made with hands, and that anointing in the earthly tabernacle immediately preceded the presentation of the sin-offering before the mercy-seat. Therefore Christ as High Priest must go within the veil after His ascension before fulfilling the type, entering for us into heaven itself, the true tabernacle, to do there what Moses and Aaron did in the earthly pattern, and He did not do this before His ascension. His unchangeable ministry in heaven then directs attention from the earthly sanctuary to the heavenly.
The commandment set aside is the law that appointed and regulated the Levitical and Aaronic priesthood, assigning it to Levi as a rule of mortal life, which had to be changed for one from Judah to serve as priest. That former order is the whole ceremonial system of types and shadows, sacrifices and carnal ordinances, not merely revised but wholly abolished and taken out of the way when its substance came in Christ. It was weak and unprofitable because it could make nothing perfect, served by frail dying sinners who could not continue, and could show guilt and point to the promised Lamb but could not take away sin, give life, or finish redemption. In its place Christ was made High Priest not by that mortal rule but after the power of an endless life and by the oath of God, so His Melchizedek priesthood never passes to another and He ever lives to save completely those who come to God through Him. This setting aside touches only the ceremonial code, while the moral law of the Ten Commandments remains holy and binding as the rule of duty, and it opens the way for the bringing in of a better hope by which people draw near to God through Christ's once-for-all offering and heavenly ministry.
Commandment That Was Annulled
The commandment going before is the law that appointed and regulated the Levitical and Aaronic priesthood, assigning that priesthood to the tribe of Levi as a law of a carnal commandment concerning mortal life. That law governed the earthly priesthood and its service, and because it was weak and could not secure an enduring priesthood or bring perfection, it had to be set aside and changed for Jesus, who came from the tribe of Judah, to serve as priest after the order of Melchizedek. Earthly priests became many because death prevented continuance, passing office from one to another, while Christ's priesthood rests on the power of an endless life and continues unchangeably.
That same former commandment is the ceremonial system of types and shadows, sacrifices and offerings, ordinances of divine service and carnal ordinances. It was the typical law of the Jewish dispensation instituted in view of Christ's death, a shadow of heavenly things and of good things to come, and when Christ came the shadow reached its substance and antitype. It was therefore not merely revised but wholly abolished, blotted out, taken out of the way and nailed to the cross, with the handwriting of ordinances blotted out and the earthly Levitical system of sacrifices and priestly service brought to an end by Christ's greater sacrifice and ministry. Even in its strongest state its dead works could not make anyone perfect, and as a system of dead works the old system was not incorporated as a living system into the gospel dispensation, which is a system of life.
In differing readings, the annulled thing is identified as the first covenant made with fleshly Israel, which decayed and vanished away through disobedience so that unbelieving Jews have no special promises left to claim and the distinction separating Jew from Gentile must not be built again. It is identified as the Sinaitic covenant whose sole condition was obedience without provision for forgiveness of sins, as the Mosaic law as a whole suited to its age but unable to bring anything to perfection, and as at least much of the Old Testament as formerly related to the Jews. It is identified as the first diatheke on tables of stone, diatheke meaning any disposition, arrangement, institution or dispensation for saving men, now disannulled on stone but remaining as written on fleshy tables of the heart for benefit and salvation. It is identified not as the words written and engraven in stones themselves but as the ministration or service of those words, ministration meaning the act of performing service, namely the Levitical priesthood with its ordinances of divine service performing the ministration of the first covenant, while Christ's more excellent ministry fulfills the ministration of the second; what is abolished is the ministration of condemnation and typical service, its shadow glory swallowed up by the substance and excelling glory of Christ's ministration, since the tables of the testament remain the foundation of divine government and the ark of God's testament is found in the heavenly tabernacle where Christ ministers. It is not the law of Paul's members, which belonged to a priesthood already abolished before his conversion.
The verse belongs to Paul's argument in Hebrews 7 about Christ appointed high priest after the order of Melchisedec, developed together with Hebrews 8, 9 and 10 as a comparison of the ministrations of the two covenants. It is developed with Genesis 14 as giving, together with Hebrews 7, all that is known of Melchizedek's antecedents, that he was priest of the Most High God and priest-king of righteousness and peace with no recorded pedigree, beginning or ending of priesthood, predecessor or successor. By itself it states only that an earlier commandment is set aside for weakness and unprofitableness without explaining which commandment or developing that point further.
Weak and Unprofitable Meaning
To be weak and unprofitable is to be unable to make anything or anyone perfect, for the law made nothing perfect. The commandment set aside for this reason is the former system connected with the change of priesthood, the law of a carnal commandment and in this context the ceremonial law whose sacrifices could not bring worshipers to perfection. Even in its strongest state its dead works could not make anyone perfect, while the gospel is a system of life into which the old system is not incorporated as a living order. Its inadequacy gives way to the bringing in of a better hope through which people draw near to God.
The weakness lay in its fleshly, carnal character and in mortal, frail, imperfect priests. They were men with infirmity, sinners like others, who had to offer for themselves, who offered many sacrifices daily and year by year continually. They became many because death prevented continuance, so the office had to pass continually from one to another and could not secure an enduring priesthood. In the sanctuary context this repeated earthly service gives way to an enduring priesthood and once-for-all sacrifice.
What was needed it could not accomplish: it could not take away sin, remove sin from the record and heart, pardon, give life and immortality, complete redemption, bring real atonement or lasting benefit, or complete the plan of redemption. The ceremonial law of ordinances and shadows pointed forward to Christ and ceased when its antitype, the sacrifice for the sins of the world and the great atonement, was offered. Its service could show sinners their guilt and just condemnation but could not pardon them or take away sin, though through faith in the promised Lamb forgiveness was provided and the sacrifices pointed forward to the great High Priest whose sacrifice provides pardon and salvation. It was never meant in itself to perfect anyone, but served as a shadow of the heavenly ministry and a preparation pointing to the reality in Christ, giving way to Christ the real Priest after the order of Melchizedek and moving the ministry from the earthly sanctuary to the heavenly one, where perfection comes through His offering.
Yet the law was perfect in fulfilling the purpose for which it was appointed, though in respect to completing the plan of redemption, bringing immortality and giving eternal life it made nothing perfect. It was perfect in its adaptation to the times, circumstances and nation of the Jews, holy and just and good in its designs, and though distinct from the simpler universal New Testament system it agrees with it in all material points, the Mosaic ceremonies being adapted to one nation while the New Testament religion applies universally. Though truly set aside for weakness and inability to profit and no longer binding on Christians as it was on the Jews, what was written remains profitable for instruction, written aforetime for learning, and able to make wise unto salvation through faith in Jesus.
Christ's Enduring Priesthood
The former commandment that governed the earthly priesthood was set aside because it was weak and could not secure an enduring priesthood. Earthly priests became many because death prevented continuance, so the office had to pass continually from one dying man to another. In contrast Christ was made High Priest not after the law of a carnal commandment but after the power of an endless life and by the oath of God. The word forever proves the duration of His Melchisedec priesthood, so having assumed the office it never passes to another but continues unchangeably. Because He lives forever He ever lives to make intercession for those who come to God through Him, and He can therefore save completely to the uttermost.
His priesthood did not follow Aaron's line but the order of Melchizedek, and its locality is clearly revealed as heaven. As of Judah He would not be a priest on earth, and His ministry is not on David's earthly throne but on His Father's throne in the true tabernacle which the Lord pitched and not man. He entered for us into heaven itself to do there what Moses and Aaron did in the earthly pattern, and His priesthood began especially after His sacrifice and ascension. The change moved the priestly ministry from the earthly sanctuary which was a shadow to the heavenly one which is the reality. His priestly rule and mediation as both Priest and King continue while the work of cleansing the sanctuary proceeds and probation remains open, until His enemies are put under His feet.
The Aaronic priesthood could not make those who sought its benefits perfect, and its benefits were temporal and limited to the Hebrew nation. The Mosaic ceremonies were adapted to one nation while the New Testament religion applies universally. Christ's priesthood is instead royal and everlasting, suited to every time and condition, and embraces the universe. While the Levitical priesthood served the needs of sinful people and dealt with putting away sin, Christ in Melchizedek's order brings reconciliation and benefits to people of every nation. Those He saves He also makes kings and priests to Him forever.
Melchizedek Foreshadowing Christ
Melchizedek was priest of the Most High God and literal king of the city of Salem in Abraham's time, not Christ Himself but a fitting type of Christ as great High Priest. Hebrews 7 together with Genesis 14 gives all that is known of his antecedents. His name means king of righteousness, showing Christ as the LORD OUR RIGHTEOUSNESS, and his city Salem means peace, showing Christ as our peace and King of Peace. In that priestly office after the order of Melchisedec He makes peace for humanity and obtains redemption through His own blood.
So far as the record goes he has no recorded pedigree or genealogy, no recorded beginning or ending of priesthood, and no known predecessor or successor, his priesthood beginning with himself and closing with himself. Aaron's priesthood was only a shadow of heavenly things and an incomplete type of Christ's priesthood, lacking these features, while the facts given about Melchizedek supply what was lacking in Aaron and make him a complete type. For that reason he pictures Christ whose priesthood came from no other and passes to no other, who received it from no predecessor and yields it to none to come, who has no genealogy reckoned as priest, and whose priesthood is age-lasting. To identify him as some other known person would obscure that purpose.
He was a priest-king, combining what Levi held as priest alone and David held as king alone, while Aaron alone made the great atonement. Christ is likewise priest-king after that order, both priest in the order of Melchizedek and antitype of the Levitical priests, serving as a great High Priest and kingly priest on His Father's heavenly throne. His priestly rule and mediation continue while the cleansing of the sanctuary proceeds and probation remains open, ending when His enemies are put under His feet. When that age-lasting priesthood that begins with Him and closes with Him is over there will be no other, and He takes to Himself His own kingdom and subordinate throne and reigns forever.
Ceremonial Not Moral Law
The commandment set aside for weakness and unprofitableness is the ceremonial code, the Levitical law of carnal commandments and ordinances connected with the Levitical priesthood. It was a temporary, remedial law established after sin and adapted as the law of Moses, consisting of ritual requirements and a shadow of good things to come. It was shadowy and burdensome, a yoke and a middle wall of partition, weak and inefficient because it could not bring a real atonement. Therefore it was changed, abolished, broken down, taken out of the way and nailed to the cross when its work ended. In this contrast it is not God's moral law, which is perfect and enduring while the ceremonial law was temporary.
Opposite it stands the other code, the moral law of the Ten Commandments, which is spiritual, holy, just, good, perfect, royal, and the law of liberty defining love to God and neighbor. Christ came to magnify it and make it honorable, not to destroy it, and it remains till heaven and earth pass. It is established through faith and by the Spirit, written in the heart under the new covenant which concerns the same law as the old. It continues as the rule of duty and standard of judgment and guides moral character, while transgressors on either side of the cross look to Christ's blood for justification.
Therefore the verse does not disannul the Ten Commandments or the Sabbath commandment, but concerns the change from Aaron's priesthood to Christ's, since Jesus came from Judah rather than Levi and the former priesthood law had to change for Him to be recognized as priest. The Ten contain no priesthood regulation, and the verse concerns the passing away of regulations about the priesthood and its ceremonies and temporary system of types, not the moral law which remains in force. The commandment disannulled cannot be the Decalogue, whose power is to convince of sin and to bring condemnation and death, because conviction proves guilt and guilt proves violation of a law still binding and still having jurisdiction, whereas a disannulled, done-away, abolished law could have no power to convince, condemn, or kill. The moral law's inability to give life came only because man broke it and stood condemned, requiring a real instead of typical atonement, and the ceremonial law of ordinances and shadows pointed forward to Christ and ceased when its antitype was offered as the sacrifice for the sins of the world.
Tithe Still Belongs to Christ
The disannulling is of the Aaronic priesthood, which was temporary and ceased at the cross, while the Melchizedek priesthood is eternal by the power of an endless life and by the oath of God. When the Aaronic priesthood ended, all its duties, responsibilities and privileges that were not typical and ending in Christ reverted to the Melchizedek priesthood from which they came. The tithe was from the beginning placed in that eternal priesthood, and Jesus Christ is now its high priest, superior to the high priests of Levi. The tithe therefore was not disannulled but still belongs to the altar and to the holy things of the service of God, and Christ as high priest after the order of Melchizedek has right to the tithe for the support of the gospel ministry.
Tithing existed before the Levitical law, since Abraham gave a tenth to Melchizedek and Jacob paid tithes, and the Levitical system only adapted it to support that priesthood. The law under discussion governed the Levitical priesthood, while Christ came from Judah, so the commandment concerning priesthood is distinct from the obligation to pay tithe. The priests' exemption from paying for the temple pictured their representative role as types of Christ, and Christ as antitype and end of the Levitical system was likewise free from paying for the support of His Father's house.
Abraham's tithe to Melchizedek supports the continuing obligation of believers under Christ's Melchizedek priesthood, since Melchizedek represented Christ. Abraham is the father of those who believe, and believers who are Abraham's children by faith owe tithes to Christ for His work. The chapter's account of Abraham giving Melchizedek a tenth shows that tithing was recognized under that priesthood and remains recognized in Christ's priesthood.
Better Hope and Sanctuary
The setting aside of the former commandment for weakness and unprofitableness makes way for the bringing in of a better hope, because the law made nothing perfect and could make nothing and no one perfect. Its sacrifices could not bring worshipers to perfection, could not remove sin from the record and the heart, and could not complete the work of making people perfect, but served as an introduction and preparation and shadow pointing to the reality in Christ. Through that better hope people draw directly near to God, with perfection and complete salvation coming through Christ's offering, ministry and mediation rather than the former offerings. The Levitical priests died under a commandment concerned with mortal life, so their priesthood gave way to Christ's Melchisedec priesthood founded on endless life, through which come the better hope and perfection.
It marks the end of the earthly Levitical system of sacrifices and priestly service in the worldly sanctuary, which was a figure and pattern and shadow of heavenly things and was never meant to perfect anyone. The commandment establishing the Levitical priesthood and its service is disannulled for weakness and unprofitableness, and the priesthood of Melchisedec which passes not to another takes its place, moving the priestly ministry from the earthly sanctuary to the heavenly one. This is the transition to Christ's greater once-for-all sacrifice and more excellent ministry as real Priest after the order of Melchisedek, as Mediator of the new covenant and minister of the true heavenly sanctuary, through whom perfection comes by His offering. That Levitical priesthood was in force in the Mosaic dispensation and would have been realized had the twelve tribes of Israel accepted the proffered boon, but it belonged to that former order and does not continue now, having come after Abraham's covenant only to teach the true priesthood and having been perverted when made final. The first covenant passed away with the law of shadows and sacrifices at the death of Christ, and when place was found for the second covenant, also called the new covenant, it has been in force between God and His Israel ever since. The Levitical service could still provide forgiveness through faith in the promised Lamb, while its ordinances and priestly service as types point to the heavenly sanctuary and its enduring realities.
Sacrifice and oblation ceased in the midst of the week at the crucifixion within the limits of the seventy weeks, and the Aaronic priesthood as temporary ceased at the cross. The last event of the seventy weeks is the anointing of the Most Holy, the Holy of Holies not made with hands, and that anointing in the earthly tabernacle immediately preceded the presentation of the sin-offering before the mercy-seat. Therefore Christ as High Priest must go within the veil after His ascension before fulfilling the type, entering for us into heaven itself, the true tabernacle, to do there what Moses and Aaron did in the earthly pattern, and He did not do this before His ascension. His unchangeable ministry in heaven then directs attention from the earthly sanctuary to the heavenly.