{5} If therefore {d} 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?

(5) The third treatise of this Epistle, in which after he has proved Christ to be a King, Prophet and a Priest, he now handles distinctly the condition and excellency of all these offices, showing that all these were shadows, but in Christ they are true and perfect. He begins with the priesthood that the former treatise ended with, that by this means all the parts of the debate may better hold together. First of all he proves that the Levitical priesthood was imperfect because another priest is promised later according to an other order, that is, of another rule and fashion.

(d) If the priesthood of Levi could have made any man perfect.

People's New Testament

7:11 The superiority of the priesthood of Melchizedek to that of Aaron in dignity having been shown, the imperfection of the latter is next pointed out.

If therefore perfection were by the Levitical priesthood. If it effected the complete pardon of sins and made men holy.

What further need was there that another priest should rise? If it gave all needful spiritual blessings there would be no need of another priesthood. The Aaronic priesthood would have been continued on forever. But a change of the priesthood has been predicted, as will soon be show.

Wesley's Notes

7:11 The apostle now demonstrates that the Levitical priesthood must yield to the priesthood of Christ, because Melchisedec, after whose order he is a priest, Is opposed to Aaron, Heb 7:11 - 14. Hath no end of life, Heb 7:15 - 19, but remaineth a priest continually. If now perfection were by the Levitical priesthood - If this perfectly answered all God's designs and man's wants For under it the people received the law - Whence some might infer, that perfection was by that priesthood. What farther need was there, that another priest - Of a new order, should be set up? From this single consideration it is plain, that both the priesthood and the law, which were inseparably connected, were now to give way to a better priesthood and more excellent dispensation.

Jamieson-Fausset-Brown Bible Commentary

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 (Heb 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-(Heb 8:7). For God does nothing needless.

another-rather as Greek, "that a different priest (one of a different order) should arise (anew, Heb 7:15).

not be called-Greek, "not be said (to be) after the order of Aaron," that is, that, when spoken of in the Ps 110:4, "He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron."

Matthew Henry's Concise Commentary

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.