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in verse 19, Paul destroys the validity of this argument by pointing out that the Torah itself did not
bring anything to the goal.. This is the same point as Paul makes when he notes that mere posses-
sion of Torah or the legalistic observance of its commandments DOES NOT make a person right-
eous in God's sight and able to enter His presence. Romans 3:20 points out that "no one will be
declared righteous in his [God's] sight by observing the law [alone], rather, through the law we
become conscious of sin."

In verse 12 we read: "For when there is a change of the priesthood, there must also be a
change of the law." Continuing in verse 13 -- "He of whom these things are said [Christ] belonged
to a different tribe [Judah], and no one from that tribe has ever served at the altar [as a priest]. For
it is clear that our Lord [Christ] descended from Judah, and in regard to that tribe Moses said
nothing about priests. And what we have said is even more clear if another priest like
Melchizedek [Christ] appears, one who has BECOME A PRIEST not on the basis of a regulation
as to his ancestry but on the basis of the power of an indestructible life. For it is declared [in
Psalm 110:4]:

'You are a priest FOREVER,
in the order of Melchizedek.'

"The former regulation [of priests descended from Aaron] is SET ASIDE because it was
weak and useless (for the law made nothing perfect), and A BETTER HOPE [of Christ as HIGH
PRIEST] is introduced, by which WE DRAW NEAR TO GOD [YEHOVAH, YHVH]."

There is only one place in the New Testament which speaks of a transformation or change
in the Torah (Greek nomou metathesis, which the Revised Standard Version renders, "a change in
the law"). The Old Testament itself records at least one change in the Torah -- that of the addition
of the festival of Purim; and there is a prominent Jewish tradition that speaks of a change in the To-
rah when the Messiah comes. The logical necessity for such a change or transformation is demon-
strated by the passages we have just read in the book of Hebrews. The Scriptural basis for this
transformation is found in Psalm 110:4, which states -- "The LORD [YEHOVAH, YHVH] has
sworn and will not relent, 'You are a priest FOREVER according to the order of Melchizedek.'"

The context of Hebrew 7 makes it overwhelmingly clear that NO CHANGE or transforma-
tion in the Scriptures is envisioned other than in connection with the PRIESTHOOD and the sacri-
ficial system. Writes David H. Stern -- "The term 'metathesis' implies retention of the basic
structure of Torah, with some its elements rearranged ('transformed'); it DOES NOT imply abroga-
tion of either the Torah as a whole or of mitzvot not connected with the priesthood and the sacrifi-
cial system." As Christ Himself said in Matthew 5:17: "Don't think that I have come to abolish the
Torah....I have come NOT to abolish but to complete."

A second reason for the "transformation of Torah or the law," as stated in Hebrews 7:12, is
that the Levitical priesthood set up by the Old Testament in the form that Moses received it from
God (Yehovah) was based on the PHYSICAL DESCENT from Levi's son Gershon in the case of
priests in general, and from Gershon's great-grandson Aharon in the case of the high priest. While
Numbers 25:3 relates that Aharon's grandson Pinchas was given "the covenant of an everlasting
priesthood," Christ Himself has an everlasting priesthood by virtue of THE POWER OF

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