(for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.
Parallel Translations
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(for the law made nothing perfect), and a bringing in of a better hope, through which we draw near to God.
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For the lawe made nothynge parfecte: but was an introduccion of a better hope by which hope we drawe nye vnto god.
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For the Law made nothing perfite, but the bringing in of a better hope made perfite, whereby we drawe neere vnto God.
Cross-references (22)
Passages linked to Hebrews 7:19 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 13:39 and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.
- Hebrews 4:16 Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.
- Hebrews 9:9 This is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshiper perfect,
- Romans 8:3 For what the law couldn’t do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh;
- Romans 5:2 through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God.
- Hebrews 6:18 that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us.
- Hebrews 10:1 For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near.
- Hebrews 11:40 God having provided some better thing concerning us, so that apart from us they should not be made perfect.
- Psalms 73:28 But it is good for me to come close to God. I have made the Lord Yahweh my refuge, that I may tell of all your works.
- John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me.
- Romans 3:20-21 Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets;
- Galatians 2:16 yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law, because no flesh will be justified by the works of the law.
- Ephesians 2:13-18 But now in Christ Jesus you who once were far off are made near in the blood of Christ. For he is our peace, who made both one, and broke down the middle wall of separation, having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace, and might reconcile them both in one body to God through the cross, having killed the hostility through it. He came and preached peace to you who were far off and to those who were near. For through him we both have our access in one Spirit to the Father.
- Hebrews 7:25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.
- Hebrews 8:6 But now he has obtained a more excellent ministry, by so much as he is also the mediator of a better covenant, which on better promises has been given as law.
- Hebrews 10:19-22 Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh, and having a great priest over God’s house, let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water,
- John 1:17 For the law was given through Moses. Grace and truth were realized through Jesus Christ.
- Galatians 3:24 So that the law has become our tutor to bring us to Christ, that we might be justified by faith.
- Ephesians 3:12 In him we have boldness and access in confidence through our faith in him.
- Colossians 1:27 to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.
- 1 Timothy 1:1 Paul, an apostle of Jesus Christ according to the commandment of God our Savior and the Lord Jesus Christ our hope;
- Hebrews 7:11 Now if perfection was through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron?
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 19. For the Law made nothing perfect, etc. As…
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.
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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.
John Trapp 1656 · Public Domain 19 For the law made nothing perfect, but the…
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.
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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.
Matthew Poole 1685 · Public Domain For the law made nothing perfect: the proof of…
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
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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.
John Gill 1763 · Public Domain And inasmuch as not without an oath,.... Our version…
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.
John Wesley 1765 · Public Domain For the law - Taken by itself, separate from…
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.
Adam Clarke 1810 · Public Domain Verse 19. For the law made nothing perfect] It…
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:-
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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.
Albert Barnes 1834 · Public Domain For the law made nothing perfect - The Levitical,…
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.
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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.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For, &c.--justifying his calling the law weak and unprofitable…
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.
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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.
Daniel D. Whedon 1874 · Public Domain 19. Law made nothing perfect—Explaining the weakness of the…
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.
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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 Cambridge Bible for Schools and Colleges 1878 · Public Domain 19. the law made nothing perfect] This is illustrated…
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.
The Pulpit Commentary 1880 · Public Domain The inability and capability of the Law.
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
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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.
B. W. Johnson 1891 · Public Domain 19. For the law made nothing perfect. The law…
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.
C. I. Scofield 1917 · Public Domain (See Scofield "Mat 5:48").
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:19-28 The weakness of the priesthood under the old…
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.