Hebrews 7:19

7:19-28 The weakness of the priesthood under the old covenant is highlighted in that those priests died (thus discontinuing their office) and were themselves sinful. In contrast, Jesus, the new High Priest, never sinned and conquered death, making him a more effective and permanent High Priest.

7:19 the law never made anything perfect: The law never accomplished what God planned to accomplish through the superior high priesthood of Jesus—namely, completely removing sin and guaranteeing eternal salvation. This gives believers confidence in a better hope in relationship with God. We can draw near to God without fearing condemnation.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 7:19. Οὐδὲν ἐτλείωσεν ὁ νόμος, the law made nothing perfect) Paul speaks much in the same way of the powerlessness (τὸ ἀδύνατον) of the law, in that it was weak through the flesh, Rom 8:3.—ἐπεισαγωγὴ) properly, the bringing in afterwards [superintroductio]. It is construed with γίνεται, takes place, Heb 7:18, [—in the psalm, to wit.—V. g.] The antithesis is manifest: a disannulling indeed, but the bringing in. Ἐπὶ in ἐπεισαγωγὴ is opposed to the πρὸ in προαγούσης, and is the same as μετὰ, after, Heb 7:28.—κρείττονος, of a better) that is, not weak and unprofitable. The epithet, κρείττων, often occurs in this epistle, as well as αἰώνιος, ἀληθινὸς, δεύτερος, διαφορώτερος, ἓτερος, ζῶν, καινὸς, μέλλων, νέος, πρόσφατος, τέλειος.—ἐγγίζομεν, we draw near) This is true τελείωσις, perfection.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

For, &c.--justifying his calling the law weak and unprofitable (Heb 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," Heb 7:18.

did--rather connect with Heb 7:18, thus, "There takes place (by virtue of Psa 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 Heb 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. 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 Heb 7:11. 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 Heb 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, 1Tim 1:1; Col 1:27.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. 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 ἐπὶ 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.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

19. the law made nothing perfect] This is illustrated in Heb_9:6-9.

but the bringing in of a better hope did] The better punctuation is “There takes place a disannulment of the preceding commandment on account of its weakness and unprofitableness—for the Law perfected nothing—but the superinduction of a better hope.” The latter clause is a nominative not to “perfected,” but to “there is,” or rather “there takes place,” in Heb_7:18. The “better hope” is that offered us by the Resurrection of Christ; and the whole of the New Testament bears witness that the Gospel had the power of “perfecting,” which the Law had not. Rom_3:21; Eph_2:13-15, &c.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And inasmuch as not without an oath,.... Our version supplies as follows,

he was made priest; which well agrees with what is said in the next verse; the Syriac version renders it, "and which he confirmed to us by an oath"; that is, the better hope, Christ and his priesthood, said to be brought in, and by which men draw nigh to God; this is established by the oath of God himself referring to Psa 110:4 afterwards cited in proof of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 19. But the bringing in] The law is a superintroduction to Christ our hope, who is the end of the law to every believer, Rom 10:4.

We draw nigh to God] Having boldness and access with confidence, Eph 3:11, by the faith of Christ our High Priest; who leads us by the hand, and presents us to his Heavenly Father, as Joseph did his two sons to Jacob, that he might bless them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 Heb 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, Rom 5:1-2.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For the law made nothing perfect: the proof of this weakness and unprofitableness of the law is its imperfection; it had no supernatural moral power to justify or sanctify any person, or to bring him to perfection; neither did it perfect any person of itself so as to reconcile him to God, or bring him to salvation, whatever was expected by it, Heb 9:9; 10:1,2.

But the bringing in of a better hope did: δε but, shows the opposition of hope to the law; though the law could not perfect any, yet the better hope, the gospel, promulgated to and received by them, could perfect them. ’ Epeisagwgh, superinduction, i.e. it was brought in, and put in force, after the legal covenant expired; and brought in to abolish that, so as by it it was repealed and abrogated. The gospel law is styled

a better hope, because it is conveying better promises, Heb 8:6, which gives firm and certain hope of sinners’ perfection by it, viz. their enjoyment of justification, sanctification, and eternal life. This hope wrought by the Holy Ghost in their hearts, enableth them to obey the gospel, and seals the promises to them.

By the which we draw nigh unto God; and by this they have free access to God, as Heb 4:14,16; compare Heb 10:19-22; Rom 5:1,2; not only to worship him, but to receive the blessings of the covenant from him, without fear of displeasing him, or being consumed by him, as under the law, but in the greatest confidence of pleasing him in Jesus Christ, of having communion with him, and of being blessed in the enjoyment of him for ever: see Heb 12:18-22, and compare Heb 7:22-25 with them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Law made nothing perfect—Explaining the weakness of the previous verse. The law, without the efficacy of Christ’s atonement, only shadowed pardon and life, but could not effectuate them.

A better hope—Based upon the expiation shadowed by the old ritual, but accomplished by the real sacrifice on the cross.

We draw nigh—Through a real high priest and mediator.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The inability and capability of the Law.

"For the Law made nothing perfect," etc. The Law spoken of is the ceremonial Law, as we see from the preceding verse. The moral Law is not disannulled in Christianity. Its authority is maintained, its sanctions are corroborated by our Lord. But the ceremonial Law was abrogated by Christ. It found its fulfillment, and so was done away in Christianity. Notice

I THE INABILITY OF THE LAW. It was weak and unprofitable; it made nothing perfect.

1. It awakened the consciousness of guilt, but it had no power to remove that consciousness. Its sacrifices proclaimed man a sinner and needing atonement with God; but they would not ease the conscience of its sad sense of sin, or inspire the peace of forgiveness in the troubled breast.

2. It showed the necessity of mediation between God and man, but it made no satisfactory provision for theft necessity. The people had to approach the Most High through the priests; the priests alone must offer their sacrifices; the priests alone had access to the holy place of the tabernacle and the temple. The office of the priesthood exhibited the need of mediation, but it was not an adequate answer to that need. The Judaic priests were themselves sinners; they needed to offer sacrifices for themselves; they were mortal and passed away by death, even as other men.

3. It presented a true ideal of life and conduct, but it afforded no help for the attainment of that ideal. The Law condemns sin; it commands righteousness. But how shall we obey its commands? "To will is present with me, but to do that which is good is not. For the good which I would I do not: but the evil which I would not, that I practice." Can the Law help us in this need? Can it inspire us with strength to do the true and the good? It has no power to convert, or strengthen, or sanctity the soul. It shows us our obligation, but it affords us no help to discharge it. "What the Law could not do, in that it was weak through the flesh," etc. (Rom_8:3, Rom_8:4)

II THE CAPABILITY OF THE Law. "The Law made nothing perfect, but it was the bringing in of a better hope, by which we draw nigh unto God." We adopt the rendering of the margin of the Authorized Version, and the interpretation of Calvin, Ebrard, et al., that the Law made nothing perfect, but it prepared the way for the better hope. This hope is the gospel hope; the hope which has been brought in by our great High Priest. The Law led the way to this. "The Law was our schoolmaster to bring us unto Christ." "A large picture-book," as Dr. Binney says, "was put before the scholars in the splendid objects of the Levitical institute. The series of things included in this was like a series of prints arranged in order, bound and gilded, and spread before the young, wondering eyes of a number of children. The altar with its fire and blood; the laver with its purifying contents; the sacrifice with the penitent putting upon it his sin, or lifting his eyes and his hands to heaven; the priest in the garments expressive of humiliation, or in his gorgeous robes of "glory and beauty; "- these things, with many others that might be specified, were all like so many significant objects, vividly portrayed on the several leaves of an immense picture-book. By familiarity with them the minds of the learners were gradually to open to the spiritual idea contained in each; or were to be prepared for apprehending it when, "in the fullness of time," it should be revealed With new views of the central figure, so much the theme of prophetic song, and the object of national desire, the whole of the Levitical system undergoes a change. It comes to have an intention, to be looked at as constructed for a purpose, which gives to it a deeper and diviner significance than was at first suspected. Priest and sacrifice, altar and propitiation, cease to be realities; they are understood to be only shadows and signs of what was to be found substantially in the person and work, the acts and offices of the great High Priest of our profession." This hope, for which the Law prepared the way, was better than any which the Law could inspire.

1. It is clearer as to its object. The Christian hopes for perfection of being; for holiness of heart and life here, and for heaven hereafter. These things are brought into clearer light in this gospel age than they were under the Law.

2. It is firmer in its foundation. It rests upon Jesus Christ. He is the Rock upon which our confidence and expectation are based. He has revealed God the Father unto us. He has rendered perfect obedience to the holy Law. He offered himself a Sacrifice for sin, of infinite and perpetual efficacy. He ever liveth to represent us in heaven, whither he has entered as our Forerunner. He is "a tried Stone, a sure Foundation" for the hopes of men to rest upon.

3. It is more blessed in its influence. "Through which we draw nigh unto God." The Judaic priesthood tended to make men feel their distance from God, and to keep them at a distance. The priesthood of Jesus Christ brings men near unto him. We need not now the human priest and the bleeding victim for our acceptable approach to the Divine Father. Through the Savior we may draw nigh unto him in our penitence for sin, and obtain forgiveness; in our consecration to him, and meet with gracious acceptance; in the presentation of our needs to him, and receive suitable and abundant supplies; and in hallowed communion with him, and find in it the foretaste and earnest of heaven. W.J.

Vers. 19-22. The Divine Priest.

I THE PRE-EMINENCE OF OUR LORD"S PRIESTHOOD ATTESTED BY THE SOLEMNITY OF HIS APPOINTMENT. The priests of the Mosaic Law were placed in their office by an act of the Divine will, and the order of their consecration was prescribed by the lawgiver, who probably superintended the process which fitted them to enter upon their duties. There was no oath proclaimed on the occasion. When Christ was appointed there was an oath, which was conveyed to the knowledge of the Church by David, the royal prophet. This oath declared the fixed and unchangeable purpose of God, that whatever else might change, the office of the high priesthood of Christ should never be abrogated. "For ever his word is settled in heaven." It is only on occasions of special solemnity that oaths are takes by men when they assume weighty and important offices. They are used at coronations of monarchs, and the appointment of judges and others who undertake to administer faithfully the charges which they assume. God condescends to engage by oath for the permanence and glory of the priesthood of Christ that he shall be a Priest forever after the order of Melchizedek. Here we see the loving care of God to invite and justify our trust in his dear Son. It is a vast and large confidence which he claims, and includes the rejection of all other confidences; our surrender to Christ of our understanding, will, and affections; our influence, time, and property; our present and the vast future; and, as the demand is large, there is all evidence and provision to make our trust in the High Priest a reasonable service. He is appointed by oath, and is the Surety of a better covenant; and so there is a proportion and harmony between the Surety and the covenant itself. In the scheme of redemption God hath abounded in all wisdom and prudence. The new wine is put into new bottles, and the consistency of all arrangements for our redemption proves that all things are of God.

II THE AUTHORIZATION OF THE PRIESTHOOD. If any man had dared to approach Jehovah in the solemnities of worship without his express appointment, he would have been punished for his presumption. This is proved by the history of Uzziah. (2Ch_26:16) It is said of this king that his heart was lifted up, and, against the remonstrances of the priests, he would offer incense, and so combine the dignity of the priesthood and royalty in himself. "Pride went before destruction, and a haughty spirit before a fall," and he was confined as a leper until the day of his death. The vocation and appointment of Aaron were disputed by the Reubenites who had lost the priesthood, and the Levites who were ambitious of higher dignity; and the case was decided by the punishment of the revolters, and the miraculous foliage, blossoms, and fruit of Aaron"s rod. Jesus Christ has the high and supreme authority of Jehovah for his appointment, and the writer quotes the second psalm, which predicts the regal glory of the Son, who was "of the seed of David according to the flesh; but was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead". (Rom_1:3, Rom_1:4) Then follows a quotation from another Messianic psalm, which declares that he is a Priest forever after the order of Melchizedek. The order of Aaron was too narrow and too imperfect to shadow forth the unrivalled dignity and worth of him who is now set over the house of God. This latter type will reappear for further discussion, and therefore we rest upon this declaration of the eternal will which appoints the Redeemer to be the High Priest for the race of mankind. It is the will of God, which is declared in solemn prophecy; and if he speaks, it is done; "he commands, and it stands fast.

III THE CONSECRATION OF CHRIST TO HIS DIVINE OFFICE AS A PRIEST. The consecration of Aaron and the priests of the Mosaic Law was very elaborate and impressive, but was unaccompanied with any distress of mind and suffering of the flesh. The sonship of our Lord was eternal, and as a Son he came from heaven to assume our nature and pass through a career of sorrow and bitter experience, that he might learn and prove his obedience to his Father. "He took upon him the form of a servant, and became obedient unto death." As he approached the close of his public ministry the agonies of his soul began to multiply in number and increase in intensity. His prayer in Gethsemane was probably present to the mind of the writer, where he was sorrowful even unto death, and implored, if it were possible, "that the cup might pass from him." He uttered his prayers with strong crying and tears. The usual manner of our Lord"s teaching was quiet and gentle, for he did not lift up his voice nor cause it to be heard in the streets; but in the dire and inscrutable distress which came upon him, like Jacob in his mysterious wrestling, he wept and made supplication. He was heard on account of his godly fear or piety. It may be for we would he cautious and reverential that he was saved from death in Gethsemane, where he sweat "as it were great drops of blood falling to the ground," by the ministry of a mighty angel like Gabriel or Michael; or that he was delivered from the insupportable fear of the death of shame and agony which lay before him on Calvary. He was heard for his piety, and came off more than a conqueror. Whatever mystery surrounds this solemn fact, the lesson is obvious that disciples must learn obedience in imitation of their Master; that, having overcome, they may sit down with him in his throne. "Through much tribulation we must enter the kingdom.

Having borne the sorrow, he has obtained the joy that was set before him, and being now consecrated by his sufferings and death, he is perfectly fitted for his mediatorial office, and becomes the Author of eternal salvation to all his obedient followers, and leads them onward to the glory of an immortal life. This is the highest and most glorious illustration of the methods of that grace which was seen in the life of Joseph, into whose soul the iron entered, whom the word of the Lord tried; but afterwards he shone in the light of wisdom, became the savior of millions from the pangs of famine and death, kept alive the chosen seed, and prepared for the higher revelations of Horeb and Calvary. To obviate any doubts which might arise from so profound a humiliation on the part of Jesus Christ, it is repeated that he was "called of God a High Priest after the order of Melchizedek. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

perfect

(See Scofield "Mat 5:48").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

19. For the law made nothing perfect. The law was only a preparatory arrangement. It did not fit men for eternal life. The bringing in of a better hope. See the Revision. The idea is: The law was disannulled and a “better hope” brought in, that of the gospel, by which we draw nigh unto God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

19. οὐδὲν … ἐτελείωσεν. This is illustrated in Heb 9:6-9.

ἐπεισαγωγὴ δὲ κ.τ.λ. The better punctuation is “There results a disannulment of the preceding commandment on account of its weakness and unprofitableness—for the Law perfected nothing—but (there results) the superinduction of a better hope.” The latter clause is a nominative not to ἐτελείωσεν, but to γίνεται in Heb 7:18. The “better hope” is that offered us by the Resurrection of Christ; and the whole of the New Testament bears witness that the Gospel had the power of “perfecting,” which the Law had not. Rom 3:21; Eph 2:13-15, &c.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

19.] These verses belong to the proof of 15-17, expanding the conclusion thence derived, and expressing it more decidedly than before in ver. 12.

For moreover (μὲν γάρ, at the same time that by the γάρ it carries on the reasoning, by the elliptic μέν suggests some succeeding position as introduced by a δέ. So Eurip. Med. 698, ξυγγνωστὰ μὲν γὰρ ἦν σε λυπεῖσθαι, γύναι—“certainly, I concede it, thy grief was pardonable, … (but …):” and in a sentence made as an example, ἐγὼ μὲν καὶ Διονύσιος ἐδειπνοῦμεν, σὺ μὲν γὰρ οὐ παρεγένου—“for you, you will remember, were not there (but we were).” See Hartung, Partikell. ii. 414. So here we may regard the μέν as elliptical, and pointing at an understood contrast in the permanence of the ζωὴ ἀκατάλυτος just mentioned. It is hardly possible, even with the right construction of the sentence (see below), to regard this μέν as answering to the δέ following ἐπεισαγωγή: its connexion with the γάρ will not allow this. If this had been intended, we should have expected the form of the sentence to be ἀθέτησις γὰρ γίνεται τῆς μὲν προαγούσης ἐντολῆς) there takes place (ἀπὸ κοινοῦ τὸ γίνεται, Œc.: that is, it belongs to both ἀθέτησις and ἐπεισαγωγή—see below) an abrogation (τί ἐστιν ἀθέτησις; ἄμειψις, ἐκβολή, Chrys.: ἀθέτησις, τουτέστιν ἐναλλαγὴ κ. ἐκβολή, Thl. Though no where else found in all Greek, except in the two places in this Epistle, it is a perfectly regular word from ἀθετέω, as νουθέτησις, νομοθέτησις) of the preceding commandment (ἐντολῆς is anarthrous because the epithet προαγούσης is thrown strongly forward into emphasis, which emphasis would be weakened by τῆς preceding, and altogether lost in τῆς ἐντολῆς τῆς προαγούσης. The ἐντολή intended is that mentioned in ver. 16, according to which the priesthood was constituted, not, as Chrys., Thdrt., Œc., Thl., Prim., Calv., Grot., Hamm., Kuinoel, al., the whole Mosaic law, however much that may be involved in the assertion, cf. the parenthesis in ver. 11. This commandment went before—not merely in time, but was an introduction to and gave way before the greater and final ordinance) on account of its weakness and unprofitableness (on the neuter concrete where the abstract substantive would rather be looked for, see Winer, edn. 6, § 34. 2, and besides reff., Rom 2:4; Rom 9:22: ch. 6:17 al. Rom 8:3, as Gal 4:9, is remarkably parallel, both in thought and mode of expression: one of those coincidences which could hardly take place where there was not community of thought and diction),—for the law perfected nothing (this parenthetical clause is inserted to explain the implication contained in αὐτῆς ἀσθενὲς κ. ἀνωφελές. The law had not the power to bring any thing whatever to perfection, to its appointed end and excellence:—perfection, in any kind, was not by the law. This assertion must not be limited by making οὐδέν represent a masculine, as Chrys. (τὶ ἐστιν, οὐδὲν ἐτελείωσεν; οὐδένα, φησίν, τέλειον εἰργάσατο παρακουόμενος. ἄλλως δέ· οὐδὲ εἰ ἠκούσθη, τέλειον ἐποίησεν ἂν καὶ ἐνάρετον. τέως δὲ οὐ τοῦτό φησιν ὁ λόγος ἐνταῦθα, ἀλλʼ ὃτι οὐδὲν ἴσχυσε· καὶ εἰκότως· γράμματα γὰρ ἦν κείμενα, τόδε πρᾶττε καὶ τόδε μὴ πρᾶττε· ὑποτιθέμενα μόνον, οὐχὶ δὲ καὶ δύναμιν ἐντιθέντα. ἡ δὲ ἐλπὶς οὐ τοιαύτη). Similarly Œc. and Thl.),—and (δέ, see above on μὲν γάρ: ‘and’ is the only English conjunction which will preserve the true connexion and construction of the sentence) (there takes place; γίνεται belongs to this also, see below) an introduction (ἐπεισαγωγή, superintroductio, a bringing in besides: the law being already there, this is brought in to and upon it: see ref.) of a better hope (the contrast is between the προάγουσα ἐντολή, weak and unprofitable, and a better thing, viz. the ἐλπίς which brings us near to God. This κρείττονός τινος, τουτέστιν, ἐλπίδος κ.τ.λ., is expressed by κρείττονος ἐλπίδος. This seems more natural, than with Chrys., Œc., Thl., Prim., to suppose any comparison between the earthly hopes held out in the old covenant, and the heavenly hope of the new (εἶχε καὶ ὁ νόμος ἐλπίδα, φησίν, ἀλλʼ οὐ τοιαύτην· ἤλπιζον γὰρ εὐαρεστήσαντες ἕξειν τὴν γῆν, μηδὲν πείσεσθαι δεινόν· ἐνταῦθα δὲ ἐλπίζομεν εὐαρεστήσαντες, οὐ γῆν καθέξειν, ἀλλὰ τὸν οὐρανόν. Chrys.)), by means of which we draw near to God (this note, of personal access to God, has been twice struck before, ch. 4:16; 6:19, and is further on in the Epistle expanded into a whole strain of argument. See ch. 9:11 ff.; 10:19 ff. It is that access, which was only carnally and symbolically open to them by shedding of the blood of sacrifices, but has been spiritually and really opened to us by the shedding of Christ’s blood once for all, so that we being justified by faith can approach the very throne of God. The word ἐγγίζειν is the technical term in the LXX for the drawing near of the priests in their sacrificial ministrations.

Notice the reading ἐγγίζωμεν, found in A al., as throwing light on the famous ἔχωμεν, Rom 5:1). It remains to treat of the connexion of the above sentence, vv. 18, 19, which has been entirely mistaken by many, and among them by E. V. The ending clause, ἐπεισαγωγὴ δὲ κ.τ.λ., has been wrongly joined with οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος: and that, either, 1. as subject to ἐτελείωσεν, as E. V., “but the bringing in of a better hope did” (Beza appears here, as in so many other cases, to have led our translators into error; and so also render Castellio, Paræus, Schlichting, Seb. Schmidt, Michaelis, Stuart, al.): or, 2. as predicate to νόμος preceding, “For the law perfected nothing, but was the introduction,” &c. So Faber Stap., Erasmus (par., “Lex … in hoc data est ad tempus ut nos perduceret ad spem meliorem”), Vatabl., Calvin, Jac. Cappel., Pyle, al. This latter is successfully impugned by Beza, on the ground that the law was not an ἐπεισαγωγή at all, from the very meaning (see above) of that word. The form of the sentence is also against it, in which the first member of the predicate, οὐδὲν γὰρ ἐτελ. ὁ ν., has a definite verb expressed, whereas the verb of the second member would have to be understood. But neither is Beza’s own connexion allowable: for first, it would be difficult to take out a positive verb and object from the clause οὐδὲν γὰρ ἐτελ. ὁ νόμος to supply after the subject ἐπεισαγωγή: secondly, there is no proper opposition in the arrangement of the two clauses οὐδὲν γὰρ … ἐπεισαγωγὴ δέ: as the object was thrown emphatically forward in the first, so should it be at least expressed in the second: and thirdly, the position and anarthrousness of ἐπεισαγωγή itself are against the rendering: we should at least expect ἡ δὲ ἐπεισαγωγή, and probably ἡ δὲ κρείττονος ἐλπίδος ἐπεισαγ. There is a third alternative, which Calvin takes, “nihil enim lex perfecit, sed accessit introductio.” But this, though tolerable sense, is harsher than either of the others. Ebrard indeed approves it, and in his usual slashing manner calls the interpretation of Bleek &c. ein sinnloser Gedanke: but as usual also, he misunderstands the intent of that Gedanke: viz. that in these words, σύ ἱερεὺς εἰς τὸν αἰ. κ.τ.λ., there takes place both the ἀθέτησις and the ἐπεισαγωγή—a thought which, whether right or wrong, is surely not without sense.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

For the law made nothing perfect [ουδεν γαρ ετελειωσεν ο νομος] . Parenthetical. The A. V. overlooks the parenthesis, ignores the connection of bringing in with disannulling, translates de but instead of and, and supplies did; thus making an opposition between the law which made nothing perfect and the bringing in of a better hope, which did make something perfect. What the writer means to say is that, according to the Psalm, there takes place, on the one hand, a disannulling of the preliminary commandment because it was weak and unprofitable, unable to perfect anything, and on the other hand, the introduction of a better hope. The bringing in of a better hope [επεισαγωγη κρειττονος ελπιδος] . EpeisagwghN. T. o, o LXX, is "a bringing in upon" [επι] , upon the ground formerly occupied by the commandment. So Rev., correctly, "a bringing in thereupon." For kpeittwn better, see on ch. Heb 1:4. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Eph 2:15) and the hope which characterized the gospel (Rom 5:2 - 5; Rom 8:24).

By the which we draw nigh to God [δι ης εγγιζομεν τω θεω] . Giving the reason why the hope is better. Christianity is the religion of good hope because by it men first enter into intimate fellowship with God. The old priesthood could not effect this.

20 - 24. A third argument to show the inferiority of the old priesthood. It is twofold :

(a) the new priesthood was established with the oath of God;

(b) it is held perpetually by one person, in contrast with the old priesthood which was administered by a succession of priests.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

19. οὐδὲν γάρ... Tho Law, of which the institation of the Levitical priesthood (the special commandment just noticed) was a part or indeed the foundation (e. 11), brought nothing to perfection. In overy application (οὐδέν) it was provisional and preparatory (comp, ix. 21 ff.; Lev. xvi. 16). This docisive parenthesis is explanatory of ‘the weakness and unprofitableness’ of the commandment (for the Late...). Man must strive towards tho tion, thoacoomplishment, of hisdestiny on earth. The Lew failed him in the effort. He outgrew it. The very scope of the Law indoed was to dofine the requirements of life, and to shew that man himself could not satisfy

ἐτελείωσεν] Ὁ. 11 note. The tonse indicates the final view of the Law. Contrast x. 14 τετελείωκεν.

ἐπεισαγωγὴ δὲ xp. dw.) Thore was on the ono side the disannulling of a proparatory commandment, and there was on the other side the introduction of a new (ἐπῇ and better hope to occupy the place which was held by the commandment before.

This hope is described as better than tho commandment, and not simply as better than the hope con-

veyed by the commandment. The comparison is between the commandment characteristic of the Law and the hope characteristic of the Gospel; and not between the temporal hope of the Law and the spiritual hope of the Gospel. Though the Law had (cf. viii. 6) a hope, the thonght of it seems to be out of place here.

‘be ἧς ἐγγ. τῷ θεῷ) through which

“hope te draw nigh to God... Vulg. per

quam prozimamuse ad Deum. The commandment was directed to the fulfilment of ordinances on earth: hope enters within tho veil and carries believers with it (c. vi. 19).

The phrase ἐγγίζειν τῷ θεῷ is used, though rarely, in Lxx. ot the priests:

Ex. xix. 22 (02}); Lev. x. 3 (32); B

sek, xiii. 13; xliii. 19.

But also more widely; Is, xxix. 13: apos τ. 6.).

' " occurs again in the N.T., James Υ͂. B.

All believers are, in virtue of their Christian faith, priests: 1 Pet. li. 5,9; Apoc. i. 6; v.10; xx.6. That which wns boforo (in a figure) the privilege of a class has become (in reality) the privitoge of all; and thus man is enabled to gain through fellowship with God the attainment of his destiny (τελείωσις). Comp. c. x. 19.

20—25. The Apostle goes on to shew the superiority of Christ’s Priesthood over the Levitical priesthood from ite essential characteristics. Ohrist’s Priesthood is immutable in its foundation (20—22); and it is uninterrupted in its personal tenure (23 —25).

20—22, The And corresponds to

...o0res...; and for the introduction of the parenthesis (οἱ μὲν γάρ...εἰς τὸν alewa) compare Ὁ. xii, 18—24.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.