So the former commandment is set asideThe "former commandment" refers to the Mosaic Law, which was given to the Israelites at Mount Sinai. This law included ceremonial, civil, and moral aspects, and was central to the covenant between God and Israel. The setting aside of this commandment signifies a transition from the old covenant to the new covenant established through Jesus Christ. This is consistent with the broader theme of Hebrews, which emphasizes the superiority of Christ's priesthood and covenant. The setting aside is not a dismissal of the law's value but an acknowledgment of its fulfillment in Christ, as seen in
Matthew 5:17, where Jesus states He came to fulfill the law.
because it was weak
The weakness of the law is not in its moral or ethical teachings but in its inability to bring about true spiritual transformation or provide a permanent solution for sin. The law could not perfect the conscience of the worshiper (Hebrews 9:9) and was unable to make anyone righteous before God (Romans 8:3). This weakness highlights the need for a better covenant, one that could offer complete redemption and transformation through the indwelling of the Holy Spirit, as promised inJeremiah 31:31-34.
and useless
The term "useless" here underscores the law's inability to achieve the ultimate goal of reconciling humanity to God. While the law served as a guide and tutor (Galatians 3:24), it could not impart life or righteousness (Galatians 3:21). The sacrificial system, central to the law, was a shadow of the good things to come (Hebrews 10:1), pointing to the ultimate sacrifice of Christ. The new covenant, established through Jesus' death and resurrection, renders the old system obsolete, as it provides a direct and eternal means of access to God (Hebrews 10:19-22).
Persons / Places / Events
1.
The Author of HebrewsTraditionally attributed to Paul, though the exact authorship is uncertain. The author writes to Jewish Christians, emphasizing the superiority of Christ's priesthood.
2.
The Levitical PriesthoodThe system of priests from the tribe of Levi, established under the Mosaic Law, which is being contrasted with the priesthood of Jesus.
3.
MelchizedekA priest-king mentioned earlier in
Hebrews 7, whose order of priesthood is eternal and superior to the Levitical order.
4.
Jesus ChristPresented as the ultimate High Priest, whose priesthood is perfect and eternal, unlike the temporary and imperfect Levitical priesthood.
5.
The Mosaic LawThe body of laws given to Israel through Moses, which included the regulations for the Levitical priesthood.
Teaching Points
The Imperfection of the Old CovenantThe Mosaic Law, while holy and good, was limited in its ability to perfect humanity. It served as a temporary measure pointing to the need for a better covenant.
The Superiority of Christ's PriesthoodJesus, as our High Priest, offers a perfect and eternal priesthood. Unlike the Levitical priests, His sacrifice is once and for all, providing complete redemption.
The Transition from Law to GraceBelievers are no longer under the old covenant of the Law but under the new covenant of grace through faith in Jesus Christ. This transition calls for a shift in how we relate to God, focusing on faith and relationship rather than ritual and regulation.
The Role of the Law in the Life of a BelieverWhile the Law is set aside in terms of its priestly and sacrificial requirements, its moral teachings still guide believers in living a life that honors God.
Bible Study Questions and Answers
1.What is the meaning of Hebrews 7:18?
2.How does Hebrews 7:18 highlight the limitations of the old covenant law?
3.What does "weak and useless" in Hebrews 7:18 imply about the former commandment?
4.How can understanding Hebrews 7:18 deepen our appreciation for Christ's priesthood?
5.In what ways can we apply the lessons of Hebrews 7:18 today?
6.How does Hebrews 7:18 connect to the broader theme of Jesus' superior priesthood?
7.How does Hebrews 7:18 challenge the necessity of the Old Testament law?
8.What does Hebrews 7:18 imply about the effectiveness of the old commandment?
9.How does Hebrews 7:18 relate to the concept of a new covenant?
10.What are the top 10 Lessons from Hebrews 7?
11.What constitutes the flesh?
12.Is Jesus superior to Levitical sacrifices?
13.Is the law of Moses useful? Yes. All scripture is... profitable... (2 Timothy 3:16) No. . . . A former commandment is set aside because of its weakness and uselessness... (Hebrews 7:18)
14.In Zechariah 7:12, the people are criticized for refusing to heed God's message; why would an omnipotent deity rely on human compliance for His plans?What Does Hebrews 7:18 Mean
SoThe verse opens with a simple “So,” linking everything back to the discussion of Christ’s superior, Melchizedek-like priesthood (Hebrews 7:11-17).
•Hebrews 7:11-12 shows that if perfection were obtainable through the Levitical priests, “another priest” would not have been necessary.
•Hebrews 7:16 points out that Jesus was appointed “not on the basis of a law of physical descent, but on the basis of the power of an indestructible life.”
Because of that entire argument, the writer now draws the practical conclusion found in verse 18.
the former commandment“The former commandment” refers to the Mosaic regulations governing the Levitical priesthood—commandments spelled out inExodus 28,Leviticus 8–9, andNumbers 18.
•Exodus 28:1—Aaron and his sons were appointed by command.
•Numbers 18:21—the tithes were commanded for their support.
•Galatians 3:24 notes the Law was a “guardian until Christ came.”
The author is not speaking of the moral law in its ongoing ethical value but of the priestly system as a means of drawing near to God.
is set aside“Set aside” means annulled, rendered inoperative for its original purpose.
•Ephesians 2:15—Christ “abolished in His flesh the law of commandments and decrees.”
•Romans 10:4—“Christ is the end of the Law for righteousness to everyone who believes.”
The sacrificial and priestly code has fulfilled its role and is no longer the pathway to approach God; Christ Himself is now that way (Hebrews 10:19-22).
because it was weakThe Law’s weakness lay not in God’s design but in human inability and the temporary nature of animal sacrifices.
•Romans 8:3—“For what the Law was powerless to do… God did by sending His own Son.”
•Hebrews 10:1—“The Law is only a shadow of the good things to come, not the realities themselves.”
The Law could diagnose sin but could not cure the sinner; it pointed beyond itself to a greater remedy.
and useless“Useless” does not mean morally bad; it means ineffective for accomplishing the ultimate goal—perfect reconciliation with God.
•Hebrews 7:19 immediately clarifies: “for the Law made nothing perfect.”
•Acts 13:39—“Through Him everyone who believes is justified from everything you could not be justified from by the Law of Moses.”
Christ provides what the Law, by design, never could: complete forgiveness and permanent access to the Father.
summaryHebrews 7:18 teaches that God has annulled the Levitical command regarding priesthood because, while divinely given, it was never capable of granting perfection. Jesus’ eternal priesthood replaces a system that could only foreshadow the true, saving work He alone accomplishes. The verse reassures believers that they no longer approach God through a weak, temporary structure but through a strong and everlasting Savior.
(18, 19) The intimate connection between these two verses is obscured by the ordinary translation. They point out with greater fulness and clearness what is involved in the statement of
Hebrews 7:16. "For there is an annulling of a preceding commandment, because of its weakness and unprofitableness (for the Law made nothing perfect), and a bringing in thereupon of a better hope, by which we draw nigh unto God." (It must be borne in mind throughout that by the "commandment" is meant the ordinance
which created the Levitical priesthood,not the Law in general.) That Jesus was not made Priest according to a law of a carnal commandment (
Hebrews 7:16) involves the annulling of that commandment; in His becoming Priest according to a power of indissoluble life is involved the introduction of a better hope. This is the general meaning, but each division of the thought is expanded. The appointment of a different priest by the very authority on which the former commandment rested, the divine decree, showed that commandment to be of force no longer: as we have already seen (
Hebrews 7:11), this is because the commandment is weak and unprofitable--because the priesthood it creates cannot attain the end of its institution, which is to bring men into fellowship with God. The parenthesis, "for the Law made nothing perfect," points out that the weakness just spoken of corresponds to that imperfection which confessedly belongs to the earlier dispensation: even the Jew (who would have accounted a change of priestly line impossible) expected perfection only when Messiah should have appeared. When the earlier commandment is annulled, in its place there is brought in a better hope. The "better hope" stands connected with the "better covenant" (
Hebrews 7:22) and the "better promises" (
Hebrews 8:6). "And by this (better hope) we draw nigh unto God." The end of the priesthood therefore is attained. (See
Hebrews 7:11.) In the Law (
Leviticus 10:3) the priests are "those who come nigh unto God," that is, in the service of the sanctuary: with a nobler meaning this name shall now belong to all God's people. . . .
Verses 18, 19. -
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof (for the Law made nothing perfect);
but [there is on the other hand]
a bringing in thereupon of a better hope, through which we draw nigh unto God. Such is certainly the construction of the sentence (not as in the A.V.);
οὐδεν γὰρ, etc., in ver. 19 being parenthetical, and
ἐπεισαγωγὴ depending on
γίνεται in ver. 18. We have here the conclusion of the argument of the vers. 11-18, with a further expression of the inherent insufficiency of the Law, given as the reason of its supersession; reminding us of similar views of what the Law was worth frequent in St. Paul's Epistles (cf.
Romans 8:3;
Galatians 3:10, etc.). The final clause,
δἱ ῆςἐγγίζομεν τῷ Θεῷ, leads directly up to the main subject in the writer's view, viz. the exposition of Christ's eternal priesthood. But two proofs are first to be given of Christ's priesthood being, unlike the Aaronic, thus eternally availing to bring us near to God. These proofs are to be found in the Divine oath which established it, and the expression, "forever," in
Psalm 90, once more adduced.
Parallel Commentaries ...
Greek
Soμὲν(men)Conjunction
Strong's 3303:A primary particle; properly, indicative of affirmation or concession; usually followed by a contrasted clause with de.the formerπροαγούσης(proagousēs)Verb - Present Participle Active - Genitive Feminine Singular
Strong's 4254:From pro and ago; to lead forward; intransitively, to precede (participle, previous).commandmentἐντολῆς(entolēs)Noun - Genitive Feminine Singular
Strong's 1785:An ordinance, injunction, command, law. From entellomai; injunction, i.e. An authoritative prescription.isγίνεται(ginetai)Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 1096:A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.set asideἈθέτησις(Athetēsis)Noun - Nominative Feminine Singular
Strong's 115:Annulment, nullification, abrogation. From atheteo; cancellation.becauseδιὰ(dia)Preposition
Strong's 1223:A primary preposition denoting the channel of an act; through.it [was]αὐτῆς(autēs)Personal / Possessive Pronoun - Genitive Feminine 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.weakἀσθενὲς(asthenes)Adjective - Accusative Neuter Singular
Strong's 772:(lit: not strong), (a) weak (physically, or morally), (b) infirm, sick. Strengthless.andκαὶ(kai)Conjunction
Strong's 2532:And, even, also, namely.uselessἀνωφελές(anōpheles)Adjective - Accusative Neuter Singular
Strong's 512:Useless, unprofitable. Useless or inutility.
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NT Letters: Hebrews 7:18 For there is an annulling (Heb. He. Hb) 
