Hebrews 7:19

King James Version (KJV)

For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

Adam Clarke
Bible Commentary

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.

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Albert Barnes
Notes on the Whole Bible

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.

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Matthew Henry
Concise Bible Commentary

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.

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Ellen G. White
My Life Today, 8

Faith in My Life

Let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. James 1:6 ML 8.1

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Ellen G. White
Selected Messages Book 3, 122.1

Well, my dear Willie and Edson and Emma, let us draw very nigh to God. Let us live daily as we would wish we had lived when the judgment shall sit and the books shall be opened, and when everyone will be rewarded according to his works.... Tell Mary to find me some histories of the Bible that would give me the order of events. [In the preparation of The Desire of Ages such works were used in determining the order of events. On this point Marian Davis, writing to the manager of the Pacific Press, stated on November 23, 1896, “In the order of chapters we followed Andrews’ harmony as given in his life of Christ. He is generally regarded as the very best authority, and is quoted by leading writers. We know of no better arrangement than his.” Samuel J. Andrews, The Life of Our Lord Upon the Earth, First published in 1862. The 1891 edition was in Ellen White's library. His “Harmony of the Gospels” appears on pages XXII to XXVII.—Compilers.] I have nothing and can find nothing in the library here [Basel, Switzerland].—Letter 38, 1885, p. 8. 3SM 122.1

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