Hebrews 7 — Verse 19

For the Law made nothing perfect, but the bringing in of a better hope, whereby we draw nigh to God.

The disanulling or abolition of the Law was laid down in the precedent verse, as a necessary consequent of its being weak and unprofitable. For when a Law has been tried, and it is found liable to this charge, it is equal and even necessary that it should be disanulled; if the end aimed at, be necessary to be attained, and there be any thing else to be substituted in its room, whereby it may so be. This therefore the Apostle declares in this verse, giving the reasons in particular of what he had before asserted in general. So the causal connexion [⟨in non-Latin alphabet⟩], For, does intimate. And

1. He gives an especial instance, wherein it was evident that the Law was weak and unprofitable.

2. He declares what was to be introduced in the room thereof which would attain and effect the end, which the Law could not reach to, by reason of its weakness.

3. He expresseth what that end was.

The first he does in those words: [⟨in non-Latin alphabet⟩]: For the Law made nothing perfect. The subject spoken of is [⟨in non-Latin alphabet⟩], the Law; that is, the whole system of Mosaical ordinances, as it was the covenant which God made with the people in Horeb. For the Apostle takes the commandment and the Law for the same in this chapter; and the covenant in the next, for the same with them both. And he treats of them principally in the instance of the Levitical priesthood; partly because the whole administration of the Law depended thereon; and partly because it was the introduction of another priesthood, whereby the whole was disanulled.

Of this Law, commandment, or covenant, it is said that [⟨in non-Latin alphabet⟩], it made nothing perfect. [⟨in non-Latin alphabet⟩], nothing, for [⟨in non-Latin alphabet⟩], no man say expositors generally; it made no man perfect. So the neuter is put for the masculine. So it is in those words of our Savior (John 6:37): [⟨in non-Latin alphabet⟩]; All that the Father giveth me, cometh to me; that is every one. So is [⟨in non-Latin alphabet⟩], as here, put for [⟨in non-Latin alphabet⟩], ver. 63. [⟨in non-Latin alphabet⟩]; The flesh profiteth nothing, that is, say some, no man. But I am not satisfied with this exposition, but rather judge that the Apostle did properly express his intention. It made nothing, that is, none of the things which we treat about, perfect. It did not make the church state perfect, it did not make the worship of God perfect, it did not perfect the promises given to Abraham in their accomplishment, it did not make a perfect covenant between God and man; it had a shadow, an obscure representation of all these things, but it made nothing perfect.

What the Apostle intends by [⟨in non-Latin alphabet⟩], and so consequently by [⟨in non-Latin alphabet⟩] in this place, we have discoursed at large before on ver. 11. So that we shall not here again insist upon it.

But it may be enquired, why, if the Law made nothing perfect, it was instituted or given by God himself? He had designed a state of perfection to the Church, and seeing the Law could not effect it, no, seeing it could not be introduced while the Law was in force, to what end served the giving of this Law?

Ans. This doubt was in part solved before, when we shewed the ends for which the Law was given, although it was weak and unprofitable, as to some other. But yet there are some other reasons to be pleaded to represent the beauty and order of this dispensation. For

1. In all these things the sovereignty of God is to be submitted to. And to humble souls there is beauty in divine sovereignty. When the Lord Jesus rejoiced in Spirit, and thanked his heavenly Father that he had revealed the mysteries of the Gospel to babes, and hid them from the wise and prudent, he assigns no other reason but his sovereignty and pleasure, wherein he rejoiced; even so Father, for so it seemed good in your sight (Luke 10:21). And if we cannot see an excellency in the dispensations of God, because they are his, who gives no account of his matters, we shall never delight in his ways. So our Apostle gives no other reason of this legal dispensation, but that God had provided some better thing for us, that they without us should not be made perfect (chap. 11:40). Therefore did he give them this Law for a season, which made nothing perfect; even so it seemed good in his sight. It is the glory of God to be gracious to whom he will be gracious, and that at what time he will, and to what degree and measure he pleases. And in this glory of his are we to acquiesce.

2. Mankind having wofully prevaricated and apostatized from God, it was just and equal that they should not be at once instated in their reparation. The suddenness of it might have taken off from its greatness. Therefore as God left the generality of the world without the knowledge of what he intended, so he saw good to keep the Church in a state of expectancy as to the perfection of liberty and deliverance intended. He could have created the world in an hour or moment; but he chose to do it in the space of six days, that the glory of his work might be distinctly represented to angels and men. And he could immediately after the Fall have introduced the promised Seed, in whose advent the Church must of necessity enjoy all the perfection whereof it is capable in this world. But to teach the Church the greatness of their sin and misery, and to work in them an acknowledgement of his unspeakable grace and mercy, he proceeded gradually in the very revelation of him, as we have shewed on chap. 1, ver. 1, and caused them to wait under earnest desires, longings, and expectations, many ages for his coming. And during this season it was of necessity that they should be kept under a Law that made nothing perfect. For as our Apostle speaketh, if they which are of the Law be heirs, faith is made void (Romans 4:14); and if righteousness come by the Law, then is Christ dead in vain (Galatians 2:21). And if there had been a Law given, which could have given life, verily righteousness should have been by the Law (Galatians 3:21). Therefore until the actual exhibition of the promised Seed, it was absolutely necessary that the Church should be kept under a Law that made nothing perfect.

3. That people to whom the Law was peculiarly to be given, and by whom God would accomplish his further design, were a stubborn, earthy, hard-hearted people, that stood in need of a yoke to burden and subdue them to the will of God. So obstinate they were in what they had once received, and so proud of any privilege they enjoyed, that whereas their privileges were very many, and very great, they would never have had any thought of looking out after another state, but have forgone the Promise, had they not been pinched, and burdened, and disappointed in their expectation of perfection by this Law, and the yoke of it.

4. God had designed that the Lord Christ should in all things have the preeminence. This was due to him on the account of the glory of his Person, and the greatness of his work. But if the Law could have made any thing perfect, it is evident, that this could not have been.

Perfection being thus denied to the Law, it is added [in non-Latin alphabet]. The words are elliptical, and without a supplement give no certain sense. And this may be made two ways. First, by the verb substantive [in non-Latin alphabet], and so the whole of what is asserted is an effect of the Law. It made nothing perfect, but it was the bringing in of a better hope, or an introduction to a better hope, as some render the words. It served as God's way and method to the bringing in of our Lord Jesus Christ; to this end it was variously serviceable in the Church. For as its institutions, promises, instructions, and types did represent him to the faith of believers; so it prepared their minds to an expectation of him, and longing after him. And the conjunction [in non-Latin alphabet], which is adversative, seems to intimate an opposition in what the Law did, to what it is said before that it did not. It did not make any thing perfect, but it did bring in a better hope; and we know in how many things it was a preparatory introduction of the Gospel. Therefore this sense is true, though not, as I judge, directly intended in these words.

Beza first observed, that [in non-Latin alphabet] was put for [in non-Latin alphabet], in this place, as it is unquestionably in sundry others. If so, not an assignation of a contrary effect to the Law to what was before denied, is intended; but the designation and expression of another cause of the effecting of that which the Law could not effect. And the defective speech is to be supplied by [in non-Latin alphabet], made perfect; as we do it by did, that is, did make all things perfect. To the same purpose the Apostle expresses himself in other words (Romans 8:3): For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. For the words are so to be supplied, what the Law could not do, that God did; which what it was, and how God did it, the following words declare. Thus God had designed to bring the Church to a better state, a state of comparative perfection in this world. This the Law was not a means or instrument suited to: therefore another way is fixed on to that end, which being completely effective of it, the Law was laid aside and disannulled as unprofitable.

This the word [in non-Latin alphabet] does lead to: for it is as much as Postintroductio, or Superintroductio; the introduction of one thing after, or upon another. This was the Priesthood and Sacrifice of Christ, which were brought in after the Law, upon it, in the room of it, to effect that which the Law could not do. This our Apostle further argues and confirms, Chap. 10. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.

This therefore is the sense of the words; The introduction of the better hope, after, and upon the Law, when a sufficient discovery had been made of its weakness and insufficiency, as to this end, did make all things perfect, or bring the Church to that state of consummation, which was designed to it.

It remains only therefore that we show what this better hope is, whereunto this effect is ascribed. Whatever it be, it is called better, with respect to the Law, with all things that the Law contained or could effect, somewhat of more power and efficacy to perfect the Church-state. This neither was, nor could be any thing but Christ himself and his Priesthood: for in him we are complete (Colossians 2:10), and by one offering he has for ever perfected them that are sanctified; the heavenly things themselves being purified thereby.

Hope therefore is used here metonymically, to design the thing hoped for. From the giving of the first Promise, and throughout under the dispensation of the Law, Christ and his coming into the world were the hope of all believers, the great thing which they desired, longed and hoped for. Hence was he called, the Desire of all Nations (Haggai 2), that which the secret desires of the whole race of mankind worked towards. And in the Church, which enjoyed the Promises, they rejoiced in the fore-sight of it, as did Abraham; and desired to see its day, as did the Prophets, diligently enquiring into the time and season of the accomplishment of those revelations, which they had received concerning him (1 Peter 1:11, 12). It is not therefore the doctrine of the Gospel, with its precepts and promises (as some suppose) which is here intended; any other ways but as it is a declaration of the coming of Christ, and the discharge of his office: for without a respect hereunto, without virtue and efficacy from there alone derived, the outward precepts and promises of the Gospel would no more perfect the Church-state than the Law could do.

Obs. 1. When God has designed any gracious end towards the Church, it shall not fail, nor his work cease for want of effectual means to accomplish it. All means indeed have their efficacy from his designation of them to their end. His wisdom makes them meet, and his power makes them effectual. Whatever therefore seems to be a means in the hand of God to any end, and does not effect it, was never designed thereunto: for he fails in none of his ends, nor do his means come short of what he aims at by them. Therefore although God designed a perfect state of the Church, and after that gave the Law; yet he never designed the Law to accomplish that end. It had other ends, as we have already declared. But men were very apt to take up with the Law, and to say of it, Surely the Lord's Anointed is before us. Therefore God by many ways and means discovered the weakness of the Law, as to this end. Then were men ready to conclude, that the Promise itself concerning this perfect church-state would be of none effect. The mistake lay only herein, that indeed God had not as yet used that only means for it, which his infinite wisdom had suited for, and his infinite power would make effectual to its attainment. And this he did in such a way, as that those, who would not make use of his means, but would as it were impose that upon him which he never intended to make use of in that kind, perished in their unbelief. Thus was it with the generality of the Jews, who would have perfection by the Law, or none at all.

Therefore the Promise of God concerning the Church, and to it, must be the rule and measure of our faith. Three things do deeply exercise the Church, as to their accomplishment. (1.) Difficulties rendering it wholly improbable. (2.) Long unexpected procrastination. (3.) Disappointment of appearing means of it. But in this instance of the introduction of a perfect church-state in and by the Person of Jesus Christ, God has provided a security for our faith, against all objections, which these considerations might suggest. For,

(1.) What greater difficulties can possibly lie in the way of the accomplishment of any of the Promises of God, which yet are upon the sacred record unaccomplished, as suppose, the calling of the Jews, the destruction of Antichrist, the peace of the Church, and prosperity of it in the plentiful effusion of the Spirit; but that as great, and greater lay in the way of the fulfilling of this Promise? All the national provocations, sins, and idolatries, that fell out in the posterity of Abraham; all the calamities and desolating judgments that overtook them, the cutting down of the house of David, until there was only a root of it left in the earth; the unbelief of the whole body of the people, the enmity of the world, acted by all the crafts and powers of Satan, were as mountains in the way of the accomplishment of this Promise. But yet they all of them became at length a plain before the Spirit of God. And if we should compare the difficulties and oppositions that at this day lie against the fulfilling of some divine promises, with those that rose up against this one of perfecting the church-state in Christ, it would, it may be, abate our forwardness in condemning the Jews of incredulity, unless we found ourselves more established in the faith of what is to come, than for the most part we are. (2.) Long and unexpected procrastinations are trials of faith also. Now this Promise was given at the beginning of the world, nor was there any time allotted for its accomplishment. Hence it is generally supposed from the words there used in the imposition of the name of Cain on her first-born, that Eve apprehended that the Promise was actually fulfilled. The like expectations had the saints of all ages: and were continually looking out after the rising of this bright morning star. Many a time did God renew the Promise, and sometimes confirmed it with his oath, as to Abraham and David; and yet still were their expectations frustrate so far as confined to their own generations. And though God accepted them in their cries and prayers and hopes, and longing desires, yet near four thousand years were expired before the Promise received its accomplishment. And if we do believe that the faith and grace of the New Testament do exceed what was administered under the Old; and that we do enjoy that pledge of God's veracity in the accomplishment of his Promises, which they attained not to, shall we think it much, if they are exercised some part of that season, (as yet but a small time) in looking after the accomplishment of other Promises? (3) Disappointment of appearing means is of the same nature. Long after the Promise given and renewed, the Law is in a solemn and glorious manner delivered to the Church, as the rule of their worship and the means of their acceptance with God. Hence the generality of the people did always suppose, that this was it, which would make all things perfect. Something indeed they thought might be added to its glory, in the personal coming of the Messiah: but the Law was still to be that which was to make all things perfect. And we may easily apprehend what a surprisal it was to them, when it was made manifest that the Law was so far from effecting this promised state, that there was a necessity of taking it out of the way as a thing weak and unprofitable, that the better hope perfecting the state of the Church might be introduced. Such appearances are sometimes represented to us of means highly probable for the delivery of the Church, which after a while do utterly disappear, and things are rolled into a posture quite contrary to the expectations of many. When there is an appearance of what God has promised, of what believers have prayed for, it is no wonder if some do earnestly embrace it. But where God has laid aside any means, and sufficiently declared that it is not his holy pleasure to use it in such a way, or to such a length as we would desire for the fulfilling of his Promises, it is not duty, but obstinacy and selfishness to adhere to it, with any such expectations.

Obs. 2. Believers of old who lived under the Law, did not live upon the Law, but upon the hope of Christ, or Christ hoped for. Christ is the same (that is, to the Church) yesterday, today and for ever. If justification, if salvation could be had any other way, or by any other means, then was his coming needless, and his death in vain. It was the promise of him, and not of the Law which he had broken, which was the relief and salvation of Adam. This being the first thing that was proposed to fallen man, as the only means of his restoration, justification and salvation, if any thing were afterwards added to the same purpose, it would declare this to be insufficient; which would be an impeachment of divine wisdom and grace. On the same promise of Christ, which virtually contained and exhibited to believers all the benefits of his mediation, as it was frequently renewed and variously explained, did all the saints live under the Old Testament. And the obscurity of the revelations of him in comparison of that by the Gospel, respected only the degrees, but not the essence of their faith.

Obs. 3. The Lord Christ by his priesthood and sacrifice makes perfect the Church and all things belonging thereunto (Colossians 2:10).

In the last place the Apostle illustrates the work wrought through the introduction of the better hope, by the effect of it in them that do believe. [in non-Latin alphabet]. By which we draw nigh to God. [in non-Latin alphabet], by which, may refer either to the remote antecedent [in non-Latin alphabet] the introduction or bringing in, or to the next, which is [in non-Latin alphabet] the hope; being both of the same gender. By the introduction of the better hope we draw nigh to God; or by which hope we draw nigh to God. Both come to the same for the substance of the sense; but the application is more natural to the next antecedent, by which hope we draw nigh to God. It remains only that we enquire, what it is thus to draw nigh to God.

[in non-Latin alphabet] is a word belonging to the sacerdotal office, denoting the approach of the priests to God in his worship. So the LXX for the most part render [in non-Latin alphabet] the general term for all access to God with sacrifices and offerings. And this does the Apostle intend. Under the Levitical priesthood, the priests in their sacrifices and solemn services did draw nigh to God. The same now is done by all believers under the sacerdotal ministration of Jesus Christ. They now all of them draw nigh to God. And in all their worship, especially in their prayers and supplications, they have by him an access to God (Ephesians 2:18). There is a similitude in these things, and an allusion in the one to the other; yet so as that the one does far excel the other, as to grace and privilege. For, (1.) under the Law it was the priests alone who had this privilege of drawing nigh to God, in the solemn worship of the Temple and Tabernacle. The people were kept at a distance, and might never come near the sacred services of the holy place. But all believers being made a royal priesthood, every one of them has an equal right and privilege by Christ, of drawing nigh to God. (2.) The priests themselves did draw nigh only to outward pledges, tokens, and symbols of God's presence. Their highest attainment was in the entrance of the High Priest once a year into the most holy place. Yet was the presence of God there only in things made with hands, only instituted to represent his glory. But believers do draw nigh to God himself, to the throne of his grace, as the Apostle declares (Hebrews 10:19-22).

It may therefore be granted that there is this intention in the words. For as by the Law of old the priests in the solemn worship of the Church did draw nigh to God in those visible pledges of his presence which he had appointed; and this they did by virtue of the Aaronical priesthood and the Law of its institution, which was the utmost that could be attained in their imperfect state; so now upon the introduction of the better hope, and by virtue thereof, believers in all their solemn worship do draw nigh to God himself, and find acceptance with him.

And there are two reasons for the admission of this interpretation. For, (1.) one part of the Apostle's design is to manifest the glory and preeminence of Gospel worship above that of the Law. And the excellency hereof consists, not in outward forms and pompous ceremonies, but in this, that all believers do therein draw nigh to God himself with boldness. (2.) Whereas it is peculiarly the priesthood of Christ and his discharge of that office in his oblation and intercession, which he intends by the better hope, as he fully declares himself towards the end of the chapter; they are those which we have a peculiar respect to, in all our approaches to God in our holy worship. Our entrance to the throne of grace is through the veil of his flesh as offered. Our admission is only by virtue of his oblation, and our acceptance depends on his intercession. Herein therefore in a peculiar manner, by this better hope, we draw nigh to God.

But yet there is a more extensive signification of this expression in the Scripture, which must not be here excluded. By nature all men are gone far off from God. The first general apostacy carried mankind into a most unconceivable distance from him. Though our distance from him by nature, as we are creatures, be infinite, yet this hinders not but that in his infinite goodness and condescension we may have intercourse with him, and find acceptance before him. But the distance which came between us by sin cuts off all communion of that kind. Therefore our moral distance from God as our nature is corrupted, is greater, with respect to our relation to him, than our essential distance from him, as our nature is created. Hence, being afar off, is the expression of this state of nature (Ephesians 2:13). You were sometimes afar off. And whatever accompanies that state in wrath and curse upon men in fear, bondage, the power of sin and enmity against God within them; in obnoxiousness to misery in this world and eternal destruction hereafter, is comprized in that expression. It is to be far from the love and favor of God, from the knowledge of him, and obedience to him. Therefore our drawing nigh to God, denotes our delivery and recovery from this estate. So it is expressed in the place named: But now in Christ Jesus, you who were sometimes afar off, are made nigh by the blood of Christ. To represent this all the acts of solemn worship, which respected the sacrifice of Christ, were called approximations.

And hereunto, to this drawing nigh to God, or that we may so do, two things are required.

1. A removal of whatever kept us at a distance from God. And the things of this nature were of two sorts. (1.) What was upon us from God for our sin and apostacy. This was his wrath and curse; and these were declared in the publishing of the Law on mount Sinai with the terrible appearances and dreadful voices that accompanied. This made the people stand afar off (Exodus 20:21), as an emblem of their condition with respect to the Law. (2) Guilt within, with its consequences of fear, shame, and alienation from the life of God. Unless these things of the one sort and the other, those upon us and those within us, be taken away and removed, we can never draw nigh to God. And to secure our distance, they were enrolled in a hand-writing as a record against us, that we should never on our own account so much as endeavor any access to him (Ephesians 2:14; Colossians 2:14). How they were removed by the bringing in of the better hope, that is, by the priesthood of Christ, the Apostle declares in this Epistle, as we shall see God willing in our progress. This neither was nor could be done by the Law or its ordinances, neither the moral preceptive part of it, nor the ceremonial, in all its rites and sacrifices, could of themselves expiate sins, make atonement for our apostacy, turn away the wrath of God, nor take away guilt, fear, bondage, and alienation out of the minds of men.

2. There is moreover required hereunto, that upon the justification and acceptation of our persons, we have faith, liberty, boldness, confidence and assurance given to us in our coming to God. And this cannot be without the renovation of our natures into his image, the quickning of our souls with a new principle of spiritual life, and ability to all duties of acceptable obedience. All these things are required to our drawing nigh to God, or to a state of reconciliation, peace, and communion with him. And we may observe,

1. Out of Christ, or without him all mankind are at an unconceivable distance from God. And a distance it is of the worst kind; even that which is an effect of mutual enmity. The cause of it was on our part voluntary, and the effect of it the height of misery. And however any may flatter and deceive themselves, it is the present condition of all who have not an interest in Christ by faith. They are far off from God, as he is the fountain of all goodness and blessedness; inhabiting, as the Prophet speaks, the parched places of the wilderness, and shall not see when good cometh (Jeremiah 17:6), far from the dews and showers of grace or mercy, far from divine love and favor; cast out of the bounds of them, as Adam out of Paradise, without any hope or power in themselves to return. The flaming sword of the Law turns every way to keep them from the tree of life. Yet are they not so far from God, but they are under his wrath and curse, and whatever of misery is contained in them. Let them fly whither they please, wish for mountains and rocks to fall on them, as they will do hereafter; hide themselves in the darkness and shades of their own ignorance, like Adam among the trees of the garden, or immerge themselves in the pleasures of sin for a season; all is one, the wrath of God abides on them. And they are far from God in their own minds also; being alienated from him, enemies against him, and in all things made up with Satan the head of the apostacy. Thus is it and unconceivably worse with all that embrace not this better hope to bring them nigh to God.

2. It is an effect of infinite condescension and grace, that God would appoint a way of recovery for those who had willfully cast themselves into this woeful distance from him. Why should God look after such fugitives any more? He had no need of us or our services in our best condition, much less in that useless, depraved state whereinto we had brought ourselves. And although we had transgressed the rule of our moral dependance on him in the way of obedience, and thereby done what we could to stain and eclipse his glory; yet he knew how to repair it to advantage by reducing us under the order of punishment. By our sins we ourselves come short of the glory of God, but he could lose none by us, while it was absolutely secured by the penalty annexed to the law. When upon the entrance of sin, he came and found Adam in the bushes, wherein he thought foolishly to hide himself, who could expect (Adam did not) but that his only design was to apprehend the poor rebellious fugitive, and give him up to condign punishment? But quite otherwise, above all thoughts that could ever have entered into the hearts of angels or men, after he had declared the nature of the apostacy, and his own indignation against it, he proposes and promises a way of deliverance and recovery. This is that which the Scripture so magnifies under the names of grace and love of God, which are beyond expression or conception (John 3:16). And it has also that lustre frequently put upon it, that he dealt not so with the angels that sinned; which manifests what condition he might have left us in also, and how infinitely free and sovereign that grace was, from where it was otherwise. From there it was that he had a desire again to the works of his hands, to bring poor mankind near to him. And whereas he might have recalled us to himself, yet so as to leave some marks of his displeasure upon us, to keep us at a greater distance from him than that we stood at before; as David brought back his wicked Absalom to Jerusalem, but would not suffer him to come into his presence; he chose to act like himself in infinite wisdom and grace, to bring us yet nearer to him, than ever we could have approached by the law of our creation. And as the foundation, means and pledge hereof he contrived and brought forth that most glorious and unparalleled effect of divine wisdom, in taking our nature into that unconceivable nearness to himself, in the union of it to the Person of his Son. For as all things in this bringing of us nigh to God who were afar off, are expressive effects of wisdom and grace; so that of taking our nature into union with himself is glorious to astonishment. And as we are thereby made unconceivably more nigh to God in our nature, than we were upon our first creation, or than angels shall ever be; so by virtue thereof, are we in our persons brought in many things much nearer to God, than ever we could have been brought by the law of creation. O Lord our God, how excellent is your name in all the earth! who has set your glory above the heavens (Psalm 8:1). It is in the admiration of this unspeakable grace, that the Psalmist is so ravished in the contemplation of God, as has been declared in our exposition on the second chapter of this Epistle.

3. All our approximation to God in any kind, all our approaches to him in holy worship is by him alone, who was the blessed hope of the saints under the Old Testament and is the life of them under the New. These things must be afterwards spoken to.