Hebrews 7:18
Verse
Context
Sermons
Bob Hoekstra
Billy Strachan
Robert TraillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For there is verily a disannulling - There is a total abrogation, προαγουσης εντολης, of the former law, relative to the Levitical priesthood. See Heb 7:19. For the weakness - It had no energy; it communicated none; it had no Spirit to minister; it required perfect obedience, but furnished no assistance to those who were under it. And unprofitableness - No man was benefited by the mere observance of its precepts: it pardoned no sin, changed no heart, reformed no life; it found men dead in trespasses and sins, and it consigned them to eternal death. It was therefore weak in itself, and unprofitable to men. The Jews, who still cleave to it, are a proof that it is both weak and unprofitable; for there is not a more miserable, distressed, and profligate class of men on the face of the earth.
Jamieson-Fausset-Brown Bible Commentary
there is--Greek, "there takes place," according to Psa 110:4. disannuling--a repealing. of the commandment--ordaining the Levitical priesthood. And, as the Levitical priesthood and the law are inseparably joined, since the former is repealed, the latter is so also (see on Heb 7:11). going before--the legal ordinance introducing and giving place to the Christian, the antitypical and permanent end of the former. weakness and unprofitableness--The opposite of "power" (Heb 7:16).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
7:18 The old requirement about the priesthood was membership in the family of Aaron (see Exod 28:41-43). • set aside: See Heb 7:15-17. • because it was weak and useless: As explained in the verses that follow (7:19-28).
Hebrews 7:18
A Superior Priesthood
17For it is testified: “You are a priest forever in the order of Melchizedek.”18So the former commandment is set aside because it was weak and useless19(for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.
- Scripture
- Sermons
- Commentary
The Law and the Grace of God
By Bob Hoekstra98653:31LEV 19:1MAT 5:48ROM 6:14GAL 4:21HEB 7:18
This sermon delves into the Law of God as a starting point to understand the Grace of God. It emphasizes that while the Law reveals our need for grace, it cannot save or sanctify us. The message of the Law is summarized as 'be holy,' and its inability to make us perfect is highlighted. However, the Law serves to tutor us to Christ and reveal our sinfulness. The sermon explores how the demands of the Law are fulfilled through Jesus, who sets an example, pays the penalty, and empowers believers through grace for sanctification. It concludes with the importance of walking in the Spirit to fulfill the righteous requirement of the Law.
Hebrews Melchisedec's Priesthood
By Billy Strachan86149:28PriesthoodHEB 2:18HEB 4:15HEB 7:14HEB 7:18HEB 9:26In this sermon, the speaker shares his experience of encountering various gatekeepers and secretaries before meeting someone important. He emphasizes the importance of manners and being respectful in order to gain access to deeper levels. The speaker then discusses the concept of putting away the law, highlighting its weaknesses and lack of power for godly living. He concludes by referencing the story of Jesus washing the disciples' feet as an example of humility and the assurance of our spiritual relationship with God.
Christ Did Not Die in Vain
By Robert Traill0JHN 1:17ROM 3:20ROM 8:3GAL 2:21GAL 3:10GAL 3:21GAL 5:2HEB 7:18HEB 9:15Robert Traill preaches on the significance of not seeking righteousness through the law but through faith in Jesus Christ. He emphasizes that seeking righteousness through the law frustrates the grace of God and renders Christ's death meaningless. Traill delves into the impossibility of attaining righteousness through the law due to the law's condemnation of sin and the inability of man to fulfill its requirements. He highlights the necessity and purpose of Christ's death in fulfilling God's decree, covenant, and scriptures, bringing everlasting righteousness and purchasing grace and glory for believers.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For there is verily a disannulling - There is a total abrogation, προαγουσης εντολης, of the former law, relative to the Levitical priesthood. See Heb 7:19. For the weakness - It had no energy; it communicated none; it had no Spirit to minister; it required perfect obedience, but furnished no assistance to those who were under it. And unprofitableness - No man was benefited by the mere observance of its precepts: it pardoned no sin, changed no heart, reformed no life; it found men dead in trespasses and sins, and it consigned them to eternal death. It was therefore weak in itself, and unprofitable to men. The Jews, who still cleave to it, are a proof that it is both weak and unprofitable; for there is not a more miserable, distressed, and profligate class of men on the face of the earth.
Jamieson-Fausset-Brown Bible Commentary
there is--Greek, "there takes place," according to Psa 110:4. disannuling--a repealing. of the commandment--ordaining the Levitical priesthood. And, as the Levitical priesthood and the law are inseparably joined, since the former is repealed, the latter is so also (see on Heb 7:11). going before--the legal ordinance introducing and giving place to the Christian, the antitypical and permanent end of the former. weakness and unprofitableness--The opposite of "power" (Heb 7:16).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
7:18 The old requirement about the priesthood was membership in the family of Aaron (see Exod 28:41-43). • set aside: See Heb 7:15-17. • because it was weak and useless: As explained in the verses that follow (7:19-28).