Exegetical and Hermeneutical Commentary of Hebrews 7:19
For the law made nothing perfect, but the bringing in of a better hope [did;] by the which we draw nigh unto God.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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. , nothing, is put here for , no person.
But the bringing in of a better hope] The original is very emphatic, , the superintroduction, or the after introduction; and this seems to be put in opposition to the , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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: 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. For, c.justifying hiscalling the law weak and unprofitable (Heb7:18). The law could not bring men to: true justification orsanctification before God, which is the “perfection” thatwe all need in order to be accepted of Him, and which we have inChrist.
nothingnot merely “noone,” but “nothing.” The law brought nothing to itsperfected end everything in it was introductory to its antitype inthe Christian economy, which realizes the perfection contemplated;compare “unprofitableness,” Heb7:18.
didrather connect withHeb 7:18, thus, “Theretakes place (by virtue of Ps110:4) a repealing of the commandment (on the one hand), but (onthe other) a bringing in afterwards (the Greekexpresses that there is a bringing in of something over and abovethe law; a superinducing, or accession of something new,namely, something better than the good things which the pre-existinglaw promised [WAHL]) of abetter hope,” not one weak and unprofitable, but, as elsewherethe Christian dispensation is called, “everlasting,””true,” “the second,” “more excellent,””different,” “living,” “new,” “tocome,” “perfect.” Compare Heb8:6, bringing us near to God, now in spirit, hereafterboth in spirit and in body.
we draw nigh unto Godthesure token of “perfection.” Weakness is the oppositeof this filial confidence of access. The access through the legalsacrifices was only symbolical and through the medium of a priest;that through Christ is immediate, perfect, and spiritual.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Made nothing perfect ( ). Another parenthesis. First aorist active indicative of . See verse 11. And yet law is necessary.
A bringing in thereupon (). An old double compound (, additional, , bringing in from ). Here only in N.T. Used by Josephus (Ant. XI. 6, 2) for the introduction of a new wife in place of the repudiated one.
Of a better hope ( ). This better hope (6:18-20) does bring us near to God ( ) as we come close to God’s throne through Christ (4:16).
Fuente: Robertson’s Word Pictures in the New Testament
For the law made nothing perfect [ ] . 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 [ ] . EpeisagwghN. T. o, o LXX, is “a bringing in upon” [] , 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 [ ] . 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.
Fuente: Vincent’s Word Studies in the New Testament
1) “For the law made nothing perfect,” (ouden gar eteleiosen ho nomos) “For the law perfected or made nothing complete,” Rom 8:3; Gal 2:16; Gal 3:11; Gal 3:13; Gal 3:24.
2) “But the bringing in of a better hope did,” (epeisagoge de kreeittonos elpidos) “On the other hand a bringing in of a better hope did; It pointed to the perfect sacrifice, Jesus Christ, by and thru faith in whom men receive holiness and perfection, Mat 5:48; Col 1:27.
3) “By the which we draw nigh unto God,” (di hes engizomen to theo) “Through which (hope) we draw near to God; even by Jesus Christ the anchor of the believers hope, anchored to that one within the veil, heaven itself where Jesus Christ ever lives and intercedes, Heb 4:1-16; Heb 6:17-20; Heb 9:6-9; Eph 2:13-15; Heb 10:19-24.
Fuente: Garner-Howes Baptist Commentary
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.” (Luk 10:24.) They were therefore led by the hand of the Law as a schoolmaster, that they might advance farther. (123)
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.
(123) 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 Appendix B 2. — Ed.
Fuente: Calvin’s Complete Commentary
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 2297
THE SUPERIORITY OF THE CHRISTIAN ABOVE THE MOSAIC DISPENSATION
Heb 7:19. The law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
THAT the Jewish religion is superseded by the Christian, is well known: but, why it is superseded, and what relation the two have to each other, is not so generally considered.
The true light in which the law is to be considered, is this; it was a shadow of the things which were to be more fully revealed by the Gospel, or a scaffolding erected for a season for the purpose of constructing the edifice of Christianity, and to be removed of course as of no further use, when that building should be complete. It is in this view that the Apostle speaks of it in the passage before us. He has shewn that, while the law was yet in the summit of its glory, David foretold, that a priesthood, of an order totally different from that established by Moses, should be introduced; and that consequently all the rites and ceremonies connected with the Levitical priesthood should be done away. The reason that he assigns for this is, that the legal economy was weak and unprofitable. Not that it was so in that particular view in which it was designed of God; but that it was so as far as related to those ends which the Jews, through the ignorance of its nature, expected to be answered by it. As a scaffolding is of use for the building of a house, but most unprofitable if resorted to as a residence instead of the house, so the law was good, as a typical exhibition of the way of salvation, but weak and unprofitable to those who should expect salvation by it. Salvation was, from the beginning, intended to be, and could be, by the Gospel only: for the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh to God.
It is our intention to mark,
I.
The difference between the Mosaic and the Christian dispensation
By the law, the whole dispensation of Moses was meant; and, by the introduction of a better hope, the dispensation of Christ; which alone affords a solid ground of hope to sinful men. The things which the law could not effect, the Gospel does: it gives us,
1.
Perfect reconciliation with God
[The sacrifices which were offered under the law could never take away sin. There was nothing in them that was at all suited to this end. What was there in the blood of a beast to make satisfaction to Divine justice for the sin of man? The Apostle truly says, it was not possible for the blood of bulls and of goats to take away sin [Note: Heb 10:4.].
But the Gospel points us to an atonement which was of infinite value, even the blood of Gods co-equal, co-eternal Son. This might well satisfy even for the sins of the whole world; because more honour was done to the Divine law by His performing its commands and suffering its penalties, than could have been done by the obedience or suffering of the whole human race. Hence the Scriptures invariably represent the Father as reconciled to the world by the death of his Son; and as requiring nothing more of us, than to come to him in the name of his Son, pleading the merits of his blood, and relying wholly on his atoning sacrifice. To all such persons he says, that, though their sins may have been as crimson, they shall be as white as snow, and that they not only shall be, but actually are, from the first moment of their believing, justified from all things, from which they could not be justified by the law of Moses [Note: Act 13:39.]. In this view the Gospel is called the ministry of reconciliation: and the one message which all the ministers of the Gospel have to declare, is, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [Note: 2Co 5:18-19.].]
2.
Perfect peace of conscience
[The annual repetition of the same sacrifices under the Mosaic dispensation shewed, that the sins for which they were offered were not yet fully pardoned. Hence they were rather remembrances of sins than actual means of forgiveness: and consequently they could not make men perfect as pertaining to the conscience [Note: Heb 9:9-10; Heb 10:1-3.].
But the atoning blood of Christ really cleanses from all sin. It purges the conscience [Note: Heb 9:14.]; so that, being justified by it, we have peace with God, and in our souls a peace which passeth all understanding. In fleeing to Christ for refuge, and laying hold on that hope that is set before us, we have strong consolation. Divine justice being satisfied, we are satisfied also. We know in whom we have believed, and are assured that he is able to keep that which we have committed to him. According to his promise, he keeps our minds in perfect peace, because we trust in him: he fills us with peace and joy in believing, yea, with joy unspeakable and full of glory.]
3.
Perfect holiness of heart and life
[The law commanded, but gave no strength for obedience. But Christ procured for his followers the gift of the Holy Spirit, by whose effectual aid we can do all things that are required of us. Absolute perfection indeed is not to be expected in this life: for even St. Paul, after having ministered in the Gospel for twenty years, said of himself, I have not yet attained, neither am I already perfect: but evangelical perfection, which consists in an unreserved surrender of our whole souls to God, we may, and must attain. For this purpose are the Scriptures given, that by them the man of God may be perfect, thoroughly furnished unto all good works [Note: 2Ti 3:16-17.]. For this purpose are the promises in particular revealed, that by them we may cleanse ourselves from all filthiness both of flesh and spirit, and perfect holiness in the fear of God [Note: 2Co 7:1.]. Nor is holiness merely provided for us; it is actually secured to us by the Gospel: Sin shall not have dominion over us, because we are not under the law, but under grace: on the contrary, we shall be made new creatures, and be renewed after the image of God in righteousness and true holiness. This is that thing which the law could not do, in that it was weak through the flesh; and which God, sending his own Son, in the likeness of sinful flesh, as a sacrifice for sin, has done; he has so condemned sin in the flesh, that the righteousness of the law shall be fulfilled in us, who walk not after the flesh, but after the Spirit [Note: Rom 8:3-4.].]
Corresponding with this difference is,
II.
The distinguishing benefit which under our dispensation we enjoy
The access to God which Christians possess, results entirely from the nature of the dispensation under which they live: and the Apostle, in speaking of it, includes two things:
1.
The liberty which we have of drawing nigh to God
[The whole of the Jewish ritual tended rather to keep men at an awful distance from God than to bring them near to him. There was one court for the priests, into which they alone had admittance: and into the holy of holies none but the high-priest could enter! and he only on one day in the year; and then only according to certain forms that were prescribed. By these restrictions the Holy Ghost signified, that the way into the holy place was not yet made manifest while the first tabernacle was yet standing [Note: Heb 9:8.]. Had any one presumed to violate this law, he would have instantly been visited, if not with a fatal stroke, at least (as King Uzziah was) with some awful calamity.
But for us there is a new and living way opened, through the vail [Note: Heb 10:20-22.], which was rent in twain from the top to the bottom at the very moment of our Saviours death. And, as by Christ we have access unto the Father, so we are told to come with boldness into the holiest by his blood. The golden sceptre is held out to every one of us, so that we may come boldly to the throne of grace, assured of obtaining mercy, and of finding grace to help us in the time of need ]
2.
The delight which we have in the exercise of that liberty
[The approaches of persons to God under the law were full of burthensome ceremonies: those under the Gospel are intimate and delightful. God draws nigh to us, whilst we draw nigh to Him. On those occasions, he manifests himself unto us as he does not unto the world: he lifts up the light of his countenance upon us, and sheds abroad his love in our hearts. Hence the Christian accounts prayer not so much a duty as a privilege: he says with the beloved Apostle, Truly our fellowship is with the Father and with his Son Jesus Christ
This arises entirely out of the nature of our dispensation, which is justly called, the perfect law of liberty. It presents to our view our great High-priest entered for us within the vail, and ever living to make intercession for us. And, having such an High-priest, we draw nigh unto God with full assurance of faith. Nor does he take less pleasure in communing with us, than we with him; for the prayer of the upright is his delight.]
Learn from hence the true reason why the generality of Christians differ so little from the Jews or heathens
[They understand not the nature of the dispensation under which they live; and therefore they get no material good from their religion: they are not made holy by it, nor are they made happy: they think that an assured sense of our acceptance with God is unattainable; and that communion with Him is an enthusiastic dream. They regard Christianity as little else than a milder publication of the law; reducing the demands of the law to the present ability of man, and making ample allowances for mans infirmity. They view it as a system of duties, rather than of privileges; and they expect more from their partial obedience to its precepts, than from a humble affiance in its promises. What wonder then if, when when they so assimilate the Gospel to the law, they experience no more benefit from it than the law conveyed? What wonder, I say, if they never be made perfect by such a religion as theirs? Would we attain to perfect love, and perfect peace, and perfect holiness, we must look more to the atoning blood of Christ, and to the sanctifying influences of his Spirit. In the former, we shall find all that we need for our reconciliation with God; and in the latter, all that we need for our restoration to his image. The Gospel, mutilated and debased by unbelief, will bring us neither present nor eternal happiness: but if embraced, as it ought to be, with unmixed, unshaken confidence, it will prove the power of God to the salvation of our souls.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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 10:4Rom 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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
made . . . perfect. Greek. teleioo. App-125.
bringing in = superinduction. Greek. epeisogoge. Only here.
a better hope. Note that there are also a better covenant (Heb 7:22); better promises (Heb 8:6); better sacrifices (Heb 9:23); a better substance (Heb 10:34); a better country (Heb 11:16); a better resurrection (Heb 11:35); a better thing (Heb 11:40). In chApp-1, Christ is shown to be better than angels; in 3, better than Moses; in 4, better than Joshua; in 7, better than Aaron; in 10, better than the Law.
Fuente: Companion Bible Notes, Appendices and Graphics
Heb 7:19. , the law made nothing perfect) Paul speaks much in the same way of the powerlessness ( ) of the law, in that it was weak through the flesh, Rom 8:3.-) properly, the bringing in afterwards [superintroductio]. It is construed with , takes place, Heb 7:18, [-in the psalm, to wit.-V. g.] The antithesis is manifest: a disannulling indeed, but the bringing in. in is opposed to the in , and is the same as , after, Heb 7:28.-, of a better) that is, not weak and unprofitable. The epithet, , often occurs in this epistle, as well as , , , , , , , , , , .-, we draw near) This is true , perfection.
Fuente: Gnomon of the New Testament
The Bringing In of a Better Hope
There is no hope in the law, because the law provides no perfection. There is no peace in the law, because the law can only condemn. But the gospel gives us a better hope than could ever be found in the law. That hope is a good hope, a blessed hope, a hope that maketh not ashamed, because that hope is Christ! Blessed is that person who has learned to look to Christ alone for the whole of Gods salvation, the whole of his acceptance with the holy Lord God.
Acceptance
The whole of our acceptance with God is in Christ. It is the Person and work of Christ alone, which makes us acceptable and accepted with the thrice holy Lord God.
The whole of our assurance before God is in Christ. Be sure you understand this. Our relationship with God does, in great measure, determine what we do; but what we do does not in any way, or to any degree, affect our relationship with our God.
The whole of our security in grace is in Christ. We are in Christ. We are accepted, because Christ is accepted. We are secure, because Christ is secure. We are holy, because he is holy. We have no sin, because he has no sin. He put away our sins. Therefore, God will not charge his elect with sin, at any time, or for any reason (Rom 8:33).
Near, so very near to God, Nearer I cannot be,
For in the person of His Son I am as near as He.
Dear, so very dear to God, Dearer I cannot be,
For in the person of His Son I am as dear as He!
Good Shepherd
Christ is our Good Shepherd. As such, he gave his life for his sheep. He seeks his sheep, each one of them and every one of them, until he finds it. When he finds it, he lays it on his shoulders and carries it all the way home. The Good Shepherd knows his sheep. He calls them by name. He leads them, feeds them, protects them, and preserves them. He gives them eternal life and declares, They shall never perish! My heart rejoices in the knowledge that Christ is my Shepherd and I am his sheep (Joh 10:1-30).
Substitution
The Lord Jesus Christ, the Son of God, is our Substitute. He lived in righteousness and died in shame as the Representative of his people. Substitution is the basis of hope for fallen man, — the foundation and essence of the gospel, — the message Gods servants are sent to declare, — and good news for guilty sinners. In due time, Christ died for the ungodlyWho his own self bear our sins in his own body on the tree (Rom 5:6; 1Pe 2:24). For my own heart there is nothing so deep and mysterious, so profound and awesome, so wonderful and inspiring, so full and joyful, so comforting and assuring as the glorious, God honoring, gospel doctrine of substitution. Indeed, substitution is the very fabric from which all biblical truth is made. How I rejoice to know and to declare, “He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.”
High Priest
Christ is our great High Priest. He has our names engraved upon his heart. By his own blood, he entered in once into the holy place, having obtained eternal redemption for us. The Lord Jesus Christ deals with God on our behalf. He makes intercession with the Father for us. He who entered into heaven as our Forerunner and sat down on the right hand of the Majesty on High is Christ, our great High Priest.
This great High Priest is God; but he is also a man, a man touched with the feeling of our infirmities. He knows our trials, temptations, and troubles. He knows our weaknesses and our woes. And he sympathizes with us. He intercedes for us, pleading our cause with the Father. Christ is a Priest we can safely trust. His sacrifice has been accepted in heaven (Heb 10:1-14).
Advocate
The Son of God is our Advocate with the Father (1Jn 2:1-2). What could be more blessedly consoling to sinful men and women? The Son of God is our Advocate with the Father. We have an Advocate with the Father! He is a gracious, loving Advocate, — a righteous Advocate, — a full time Advocate, and an effectual Advocate
Do you see how anxious the Holy Spirit is for believing sinners to enjoy the comfort and assurance of our souls salvation? He not only tells us what Christ has done, is doing, and shall yet do for us, he uses metaphor after metaphor to assure Gods believing people that all is well between us and our God.
Surety
Among the many descriptions used in Holy Scripture to describe our Saviors glorious person and redemptive work, none can be more instructive, consoling, and assuring than that which is spoken of in Heb 7:22. Here the Holy Spirit tells us that the Lord Jesus Christ is our Surety, the Surety of the everlasting covenant. As Judah became surety for Benjamin (Gen 43:8-9), the Lord Jesus Christ became Surety for Gods elect in the covenant of grace. That is to say, the Lord Jesus Christ, the Son of God, willingly, voluntarily assumed the total responsibility of our souls before his Father, making himself honor bound to save us!
Fuente: Discovering Christ In Selected Books of the Bible
perfect
(See Scofield “Mat 5:48”).
Fuente: Scofield Reference Bible Notes
the law: Heb 7:11, Heb 9:9, Act 13:39, Rom 3:20, Rom 3:21, Rom 8:3, Gal 2:16
made: [Strong’s G3762], , completed nothing; it was the introduction, but not the completion.
the bringing in: or, it was the bringing in, Gal 3:24
a better: Heb 6:18, Heb 8:6, Heb 11:40, Joh 1:17, Rom 8:3, Col 1:27, 1Ti 1:1
we: Heb 4:16, Heb 10:19-22, Psa 73:28, Joh 14:6, Rom 5:2, Eph 2:13-18, Eph 3:12
Reciprocal: Lev 16:26 – wash Num 19:21 – General Rom 4:14 – For if Eph 2:18 – through Col 1:5 – the hope 2Th 2:16 – good Heb 7:18 – the weakness Heb 7:25 – come Heb 8:13 – he hath Heb 10:9 – He taketh Heb 10:14 – he Heb 10:22 – draw Heb 12:2 – finisher Jam 4:8 – Draw nigh to God
Fuente: The Treasury of Scripture Knowledge
Heb 7:19. Law made nothing perfect. The last word means something complete regardless of the quality of the thing spoken of. Since the law was added for a limited time only (see reference in Galatians cited above), it follows that God did not equip it with the entire requirements of a spiritual life. Better hope is a term used to designate the hope that is held out to those who serve under the priesthood of Christ in the place of the Levitical one.
Fuente: Combined Bible Commentary
Verse 19
Made nothing perfect; did not, in itself, really accomplish the salvation of men.