19 (for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.
*Minor differences ignored. Grouped by changes, with first version listed as example.
For the Law made nothing perfect, etc. As he had spoken rather harshly of the Law, he now mitigates or, as it were, corrects that asperity; for he concedes to it some utility, as it had pointed out the way which leads at length to salvation. It was, however, of such a kind as to be far short of perfection. The Apostle then reasons thus: The Law was only a beginning; then something more perfect was necessarily, to follow; for it is not fit that God's children should always continue in childish elements. By the word bringing in, or introduction, he means a certain preparation made by the Law, as children are taught in those elements which smooth the way to what is higher. But as the preposition epi denotes a consequence, when one thing follows another; it ought, as I think, to be thus rendered, "but added was an introduction into a better hope." For he mentions two introductions, according to my view; the first by Melchisedec as a type; and the second by the Law, which was in time later. Moreover, by Law he designates the Levitical priesthood, which was superadded to the priesthood of Melchisedec. By a better hope is to be understood the condition of the faithful under the reign of Christ; but he had in view the fathers, who could not be satisfied with the state in which they were then, but aspired to higher things. Hence that saying, "Many kings and prophets desired to see the things which ye see." (Luke 10:24.) They were therefore led by the hand of the Law as a schoolmaster, that they might advance farther. [1] By the which we draw nigh, etc. There is to be understood here an implied contrast between us and the fathers; for in honor and privilege we excel them, as God has communicated to us a full knowledge of himself, but he appeared to them as it were afar off and obscurely. And there is an allusion here made to the tabernacle or the temple; for the people stood afar off in the court, nor was there a nearer access to the sanctuary opened to any one except to the priests; and into the interior sanctuary the highest priest only entered; but now, the tabernacle being removed, God admits us into a familiar approach to himself, which the fathers were not permitted to have. Then he who still holds to the shadows of the Law, or seeks to restore them, not only obscures the glory of Christ, but also deprives us of an immense benefit; for he puts God at a great distance from us, to approach whom there is a liberty granted to us by the Gospel. And whosoever continues in the Law, knowingly and willingly deprives himself of the privilege of approaching nigh to God.
1 - Calvin is peculiar in his view of this verse. He considered the Law to be "an introduction to a better hope." Many agree with our version, such as Beza, Doddridge, Macknight, Stuart, etc. But there are those who render "introduction" in connection with "disannulling." See [29]Appendix B 2. -- Ed.
For the law made nothing perfect - The Levitical, ceremonial law. It did not produce a perfect state; it did not do what was desirable to be done for a sinner; see the note on Hebrews 7:11. That Law, as such, did not reconcile man to God; it did not make an atonement: it did not put away guilt; in one word, "it did not restore things to the condition in which they were before the Law was broken and man became a sinner." If man were saved under that system - as many undoubtedly were - it was not in virtue of any intrinsic efficacy which it possessed, but in virtue of that great sacrifice which it typified.
But the bringing in of a better hope did - Margin, "But it was." The correct rendering is, probably, "but there is the bringing in of a better hope, by which we have access to God." The Law could not effect this. It left the conscience guilty, and sin unexpiated. But there is now the introduction of a better system by which we can approach a reconciled God. The "better hope" here refers to the more sure and certain expectation of heaven introduced by the gospel. There is a better foundation for hope; a more certain way of obtaining the divine favor than the Law could furnish.
By the which - By which better hope; that is, by means of the ground of hope furnished by the gospel, to wit, that God is now reconciled. and that we can approach him with the assurance that he is ready to save us.
We draw nigh unto God - We have access to him; notes, Romans 5:1-2.
For the law made nothing perfect - It completed nothing; it was only the outline of a great plan, the shadow of a glorious substance; see on Hebrews 7:11 (note). It neither pardoned sin, nor purified the heart, nor gave strength to obey the moral precepts. Ουδεν, nothing, is put here for ουδενα, no person.
But the bringing in of a better hope - The original is very emphatic, επεισαγωγη, the superintroduction, or the after introduction; and this seems to be put in opposition to the προαγουσα εντολη, the preceding commandment, or former Levitical law, of Hebrews 7:18. This went before to prepare the way of the Lord; to show the exceeding sinfulness of sin, and the strict justice of God. The better hope, which referred not to earthly but to spiritual good, not to temporal but eternal felicity, founded on the priesthood and atonement of Christ, was afterwards introduced for the purpose of doing what the law could not do, and giving privileges and advantages which the law would not afford. One of these privileges immediately follows: -
By the which we draw nigh unto God - This is a sacerdotal phrase: the high priest alone could approach to the Divine presence in the holy of holies; but not without the blood of the sacrifice, and that only once in the year. But through Christ, as our high priest, all believers in him have an entrance to the holiest by his blood; and through him perform acceptable service to God. The better hope means, in this place, Jesus Christ, who is the author and object of the hope of eternal life, which all his genuine followers possess. He is called our hope, 1-Timothy 1:1; Colossians 1:27.
For the law made nothing perfect,.... Or no man; neither any of the priests that offered sacrifices, nor any of the people for whom they were offered: it could not perfectly make atonement for sin; nor make men perfectly holy or righteous; it could neither justify nor sanctify; neither bring in a perfect righteousness, nor bring men to perfect holiness, and so to eternal life and salvation:
but the bringing in of a better hope did; not the grace of hope; that is not something newly brought in, the saints under the Old Testament had it; nor is it better now than then, though it has greater advantages and more encouragement to the exercise of it: nor heaven and eternal glory, the thing hoped for; the saints under the legal dispensation hoped for this, as well as believers under the present dispensation; nor is what the latter hope for better than that the former did: nor is God the author and object of hope intended; the phrase of bringing in will not suit with him; besides, he is distinguished from it, in the next clause: to understand it of the Gospel, the means of hope, and of encouraging it, is no ill sense; that standing in direct contradistinction to the law: but the priesthood of Christ, of which the apostle is treating in the context, is generally understood, which is the ground of hope; for all promises respecting eternal life are confirmed by it, and all blessings connected with it procured; and it is better than the Aaronic priesthood, under the law; and a better ground of hope than the sacrifices of that law were: Christ himself may be designed, who is often called hope, being the object, ground, and foundation of it; and is a better one than Moses, or his law, Aaron, or his priesthood; and it is by him men draw nigh to God; and the bringing in of him or his priesthood shows that Christ's priesthood was not upon the foot of the law, and that he existed as a priest, before brought in, and as a better hope, though not so fully revealed; and it may have respect to his coming in the flesh, being sent, or brought in by his father: now the bringing in of him and his priesthood did make something perfect; it brought to perfection all the types, promises, and prophecies of the Old Testament, the whole law, moral and ceremonial; it brought in perfect atonement, reconciliation, pardon, righteousness, and redemption; it perfected the persons of all God's elect; and perfectly provided for their holiness, peace, comfort, and eternal happiness: some read the words "but it", the law, "was the bringing in of a better hope": the law led unto, made way for, and introduced. Christ, the better hope; and so the Arabic version, "seeing it should be an entrance to a more noble hope"; the Syriac version renders it, "but in the room of it entered a hope more excellent than that"; than the law:
by the which we draw nigh unto God; the Father, as the Father of Christ, and of his people in him, and as the Father of mercies, and the God of all grace and this drawing nigh to him is to be understood not locally but spiritually; it includes the whole worship of God, but chiefly designs prayer: and ought to be done with a true heart, in opposition to hypocrisy; and in faith, in opposition to doubting; and with reverence and humility, in opposition to rashness; and with freedom, boldness, and thankfulness: and it is through Christ and his priesthood that souls have encouragement to draw nigh to God; for Christ has paid all their debts, satisfied law and justice, procured the pardon of their sins, atonement and reconciliation for them; he is the way of their access to God; he gives them audience and acceptance; he presents their prayers, and intercedes for them himself.
For, &c.--justifying his calling the law weak and unprofitable (Hebrews 7:18). The law could not bring men to: true justification or sanctification before God, which is the "perfection" that we all need in order to be accepted of Him, and which we have in Christ.
nothing--not merely "no one," but "nothing." The law brought nothing to its perfected end; everything in it was introductory to its antitype in the Christian economy, which realizes the perfection contemplated; compare "unprofitableness," Hebrews 7:18.
did--rather connect with Hebrews 7:18, thus, "There takes place (by virtue of Psalm 110:4) a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards (the Greek expresses that there is a bringing in of something over and above the law; a superinducing, or accession of something new, namely, something better than the good things which the pre-existing law promised [WAHL]) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation is called, "everlasting," "true," "the second," "more excellent," "different," "living," "new," "to come," "perfect." Compare Hebrews 8:6, bringing us near to God, now in spirit, hereafter both in spirit and in body.
we draw nigh unto God--the sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that through Christ is immediate, perfect, and spiritual.
For the law - Taken by itself, separate from the gospel. Made nothing perfect - Could not perfect its votaries, either in faith or love, in happiness or holiness. But the bringing in of a better hope - Of the gospel dispensation, which gives us a better ground of confidence, does. By which we draw nigh to God - Yea, so nigh as to be one spirit with him. And this is true perfection.
*More commentary available at chapter level.