Hebrews 8:7
Verse
Context
The New Covenant
6Now, however, Jesus has received a much more excellent ministry, just as the covenant He mediates is better and is founded on better promises.7For if that first covenant had been without fault, no place would have been sought for a second. 8But God found fault with the people and said: “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.
Sermons




Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
If that first had been faultless - This is nearly the same argument with that in Heb 7:11. The simple meaning is: If the first covenant had made a provision for and actually conferred pardon and purity, and given a title to eternal life, then there could have been no need for a second; but the first covenant did not give these things, therefore a second was necessary; and the covenant that gives these things is the Christian covenant.
Jamieson-Fausset-Brown Bible Commentary
Same reasoning as in Heb 7:11. faultless--perfect in all its parts, so as not to be found fault with as wanting anything which ought to be there: answering all the purposes of a law. The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos"). should no place have been sought--as it has to be now; and as it is sought in the prophecy (Heb 8:8-11). The old covenant would have anticipated all man's wants, so as to give no occasion for seeking something more perfectly adequate. Compare on the phrase "place . . . sought," Heb 12:17.
John Gill Bible Commentary
For if that first covenant had been faultless,.... Not the covenant of works; that was made in paradise, this on Mount Sinai; that was made with Adam and his posterity, this with the Jews only; that had no mediator, this had one, Moses; that was not dedicated with blood, this was; that had no forgiveness of sin in it, this had; under that saints are not, but they were under this; to be under that was no privilege, but to be under this it was, as to the Israelites, who on this account were preferable to all other nations: nor is the pure covenant of grace as administered under the Gospel, meant; for though that was first made, yet is the second in administration; that includes the elect of God among the Gentiles, this only the Jews; that is made only with them, and is made known to them whom God calls by his grace in time, this was made with good and bad; that was of pure grace, this required works in order to life and the enjoyment of its blessings; that is an everlasting covenant, this is done away; and the one is manifestly distinguished from the other in this chapter: but the covenant here designed is the covenant of grace, as administered under the legal dispensation, and which was a typical one; the people with whom it was made were typical of the true Israel of God; the blessings promised in it were shadows of good things to come; the works it required were typical of Christ's obedience to the law, in the room and stead of his people, by which he fulfilled it; the sacrifices on which it was established were types of the sacrifice and death of Christ; the mediator of it. Moses, was a type of Christ, the Mediator of the new covenant; and it was confirmed by the blood of beasts, which was typical of the blood of Christ: this covenant was not "faultless", but was faulty or blameworthy; not that there was anything sinful and criminal in it, but it was deficient; there was a weakness in it; its sacrifices could not make men perfect, nor take away sin; there wanted a larger supply of the grace of the Spirit to write the law of God upon the heart, and to enable men to keep it; there was not in it so full a revelation of the mind and will of God, and of his love and grace, as has since been made; nor did it exhibit a free and full pardon for all sins, unclogged of every condition; the persons that were under it were faulty; hence it follows, that God found fault with them, they could not answer the requirements and end of it: had it been faultless, then should no place have been sought for the second; the covenant of grace unveiled in the Gospel dispensation, called the better testament, the better covenant, and the new covenant; in order to, introduce which, the first was removed, that this might succeed it; just as because there was no perfection by the Levitical priesthood, it became necessary that another priest should arise, of another order.
Tyndale Open Study Notes
8:7-13 The author quotes Jer 31:31-34, an Old Testament prophecy concerning the new covenant that includes a number of striking promises. Establishing the superiority of the new covenant lays a foundation for the argument in Heb 9:1–10:18 that the Son’s offering under the new covenant was superior to the offerings of the old covenant. 8:7 The first covenant, made at Sinai, was not faultless. It was not the end of God’s plan, because it didn’t solve human weaknesses (see 7:11-28; 8:9).
Hebrews 8:7
The New Covenant
6Now, however, Jesus has received a much more excellent ministry, just as the covenant He mediates is better and is founded on better promises.7For if that first covenant had been without fault, no place would have been sought for a second. 8But God found fault with the people and said: “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.
- Scripture
- Sermons
- Commentary
(Basics) 16. Keeping the Tenth Commandment
By Zac Poonen4.4K13:08EXO 20:17MAT 6:33ROM 7:7ROM 8:2PHP 3:6HEB 8:7In this sermon, the speaker explores the difference between being religious and being spiritual. They emphasize the importance of honesty as the first step towards true spirituality. The speaker highlights that God gave the Ten Commandments not because they could make people spiritual, but to expose sin and test humanity's response. They explain that external righteousness is not enough, and God desires inner purity of motive. The speaker encourages listeners to be honest about their sin and seek forgiveness and cleansing through the power of the Holy Spirit.
The Call of God - the Call to Holiness
By Zac Poonen3.7K1:01:19HolinessMAT 6:33EPH 4:24HEB 8:7HEB 8:10In this sermon, the speaker shares a story about a man who has been struggling with a lizard-like creature that represents a sinful desire. The man is torn between wanting to get rid of it and being afraid of the pain that will come with its removal. Eventually, he gives permission for the creature to be taken away, and it transforms into a beautiful horse. The speaker emphasizes the importance of honesty and surrendering to God in order to live a holy life. He also highlights how the law cannot bring true holiness, but it is through the power of the Holy Spirit that genuine transformation occurs.
Repentance From Root of Sin
By Zac Poonen2.4K1:20:03RepentanceMAT 6:33LUK 3:1ACT 2:38ACT 3:19HEB 8:7In this sermon, the preacher emphasizes the importance of repentance in the Christian faith. He highlights the need for believers to turn away from idols and fully devote themselves to God. The preacher explains that the purpose of the gospel is for the world to see Jesus Christ in the church, which is why the church is called the body of Christ. He also discusses the overemphasis on faith and the need for a balanced message of repentance. The sermon references the preaching of John the Baptist and his call for repentance and baptism for the remission of sins.
A Life of Joy and Peace
By Zac Poonen1.8K1:08:38New Covenant vs Old CovenantHonesty in Spiritual LifeROM 7:7HEB 8:7Zac Poonen emphasizes the transformative power of the New Covenant compared to the Old Covenant, highlighting that the Old Covenant was limited in leading people to true inward righteousness, peace, and joy. He illustrates this by comparing the transition from British rule in India to the freedom of a republic, stressing that believers often fail to grasp the significance of living under the New Covenant. Poonen urges Christians to embrace honesty about their inner lives and to love the truth, as this is essential for spiritual growth and overcoming sin. He warns against the dangers of self-deception and emphasizes the importance of inward righteousness and a consistent Christian life, which is marked by joy and peace through the Holy Spirit.
(Covenant Series) 4. Experiencing the Power & Liberty of the New Covenant
By Al Whittinghill1.3K1:09:17Covenant SeriesEXO 19:6EXO 24:3JER 31:312CO 3:22CO 3:6HEB 8:7HEB 8:13In this sermon, the preacher discusses the concept of deserving good treatment and how it relates to our relationship with God. He compares society's questioning of God's love and allowance of suffering to taking grace for granted. The preacher then delves into the significance of the law given to the Israelites at Mount Sinai, explaining that it was meant to reveal the crookedness of their hearts and lead them to Jesus, the solution. The sermon concludes by emphasizing the importance of having a new heart through salvation and how our thoughts and actions are a reflection of our heart.
Growing in the Grace of God #04 - the Old Covenant of Law
By Bob Hoekstra1.2K41:23MAT 5:17MAT 6:33HEB 8:72PE 1:41JN 1:1In this sermon, the speaker focuses on Romans 8, 3, and 4, discussing the limitations of the law and how God overcame those limitations. The law, being weak through human flesh, could not bring righteousness or give life. However, God sent his own son in the likeness of sinful flesh to condemn sin and deal with the sin principle in humanity. The speaker emphasizes the importance of understanding that the fulfillment of the law is not achieved through imitation, but through impartation of the divine nature. This is done through the promises given to believers, allowing them to escape the corruption of the world through lust.
How the Spirit Leads Us - Part 3
By Zac Poonen1.2K08:57JHN 5:61TH 5:23HEB 8:7HEB 8:10This sermon emphasizes God's desire to sanctify us completely in spirit, soul, and body, without blame, preparing us for the coming of Jesus Christ. It highlights the internal transformation God wants to work in us, ensuring that every part of our being is blameless. The sermon also contrasts the old covenant, which required self-effort, with the new covenant, where God promises to sanctify us and bring about the necessary changes internally.
New Covenant - Superior to the Law - Part 5
By Zac Poonen1.2K09:49GEN 1:3PSA 51:10JHN 7:38HEB 8:71JN 2:61JN 4:17This sermon discusses the disappointment God feels when His children remain spiritually immature, likening it to a 25-year-old still in first grade. It delves into the limitations of the Old Covenant in transforming hearts and contrasts it with the transformative power of the New Covenant through Jesus Christ, enabling the Holy Spirit to dwell within believers. The message emphasizes the importance of living as Jesus lived and the empowering grace available to walk in obedience and holiness.
The Way of Grace (恩典的道路)
By Zac Poonen1.2K48:41ChineseMAT 6:33LUK 8:10JHN 1:17ACT 1:1ACT 2:1ROM 8:4HEB 8:7In this sermon, the preacher discusses the importance of understanding the new covenant in relation to the old covenant. He emphasizes that the new covenant allows for the fulfillment of God's righteous requirement within us, not just externally. The preacher shares his personal experience of struggling with sin and realizing the need for the new covenant. He highlights that Jesus Christ came to establish a better covenant, one that surpasses the old covenant and leads believers to a deeper understanding of grace and truth. The sermon emphasizes the impossibility of loving both God and money simultaneously, citing Luke 16:13.
New Covenant - Superior to the Law - Part 2
By Zac Poonen1.1K09:31MAT 7:13ROM 8:3GAL 2:20HEB 8:7JAS 1:191JN 2:17The sermon emphasizes the contrast between the passing world filled with desires and the eternal life promised to those who seek and do the will of God. It highlights the importance of choosing God's will in every situation, understanding the new covenant, and living a life aligned with God's standards. The speaker challenges the audience to grasp the significance of the New Covenant, avoid living under the old covenant, and recognize the need for a deeper understanding of God's will.
Growing in the Grace of God #21 - a Covenant of Better Promises Part 1
By Bob Hoekstra81757:08HEB 8:7In this sermon, the speaker discusses the theme of promises in Galatians 3:16-22. He emphasizes that the promises were primarily made to Christ, highlighting the importance of Christ in the fulfillment of these promises. The speaker also explores the concept of the law and its role in the old covenant, explaining that the law calls us to keep God's standards and live a holy life. However, he emphasizes that the old covenant is based on the condition of "if" - if we can do the law, then we can truly live. The sermon concludes by highlighting the difference between the holy place and the holy of Holies, emphasizing the need for the shed blood of Christ to cover the perfect holy law of God.
The Narrow Way and Broad Way
By Zac Poonen8141:01:42EXO 31:15PSA 4:4MAT 7:13MAT 11:28ROM 8:6GAL 5:18HEB 4:9HEB 8:7This sermon delves into the significance of understanding the context of Bible verses, particularly focusing on the narrow way and broad way mentioned in Matthew 7:13-14. It emphasizes the importance of not isolating verses but reading them in the context of the entire message. The speaker highlights the transition from the old covenant of rules and regulations to the new covenant of grace and the divine nature, illustrating the need to be led by the Holy Spirit to experience true Sabbath rest and live in alignment with God's will.
Uk Conference - Q&a Session
By Zac Poonen7751:15:24MAT 6:33HEB 8:7This sermon covers various topics including the importance of surrendering to God, questions related to knowledge and life, the impact of material possessions on our relationship with God, the significance of fasting with godly motives, being filled with the Holy Spirit daily, raising godly children, the essence of true worship, managing money in the church, dealing with anger, and the role of faith in a believer's life.
How Righteousness Works Out
By Robert B. Thompson6291:11:03ISA 66:7ROM 6:17GAL 4:19COL 1:27HEB 8:7REV 10:7REV 12:1REV 22:16In this sermon, the preacher criticizes the belief that salvation is solely based on faith in a sovereign and unconditional Christ. He argues that this belief is not scriptural and does not align with reality. The preacher emphasizes the importance of righteousness and obedience to God's teachings in the process of salvation. He warns against relying solely on God's forgiveness without actively striving to live a righteous life. The sermon also touches on the concept of virtual reality and its potential negative impact on society.
Gentiles Seek Things - Sons Seek Gods Kingdom
By Phil Beach Jr.6091:03:02Kingdom Of GodJER 17:5EZK 36:24MAT 6:33EPH 4:17EPH 4:22EPH 4:24HEB 8:7In this sermon, the speaker focuses on the importance of the new covenant and how it transforms our hearts and behavior. He emphasizes that the new covenant is not about external practices or resolutions, but about a genuine change of heart. The speaker references Jeremiah 17 and Ephesians 4 to highlight the need for a new heart that trusts in God alone. He explains that God's goal in introducing the new covenant is to change our behavior and make us more like Christ, starting from the inside out.
All That Jesus Taught Bible Study - Part 38
By Zac Poonen57924:32EZK 36:25MAT 1:21MAT 9:27MAT 9:35HEB 8:7This sermon emphasizes the importance of specific prayers and faith in receiving from God, highlighting the need to be honest about our struggles and to believe in God's ability to work in our lives. It contrasts the principles of the Old Covenant with the New Covenant, focusing on the power of the Holy Spirit in enabling us to live a victorious Christian life. The message encourages believers to seek the true Gospel of the Kingdom, which brings transformation and freedom from sin, rather than just material blessings.
The Old and New Covenants
By Robert B. Thompson5191:18:00GEN 4:3DEU 30:6JHN 3:16ROM 6:6ROM 10:92CO 3:7HEB 8:7In this sermon, the preacher discusses the concept of the new covenant and its significance in our lives. He emphasizes that the grace of God is the help we have to achieve our goals. The preacher also highlights that the requirements placed on individuals under the new covenant are greater than those under the law of Moses. He explains that the transformation brought about by the new covenant is first seen in our behavior and then in the people we interact with. The preacher references 2 Corinthians chapters three and four to support his points and encourages memorizing verses that speak of the transformation and the knowledge of God's glory through Jesus Christ.
The Forgiveness of Sins
By Andrew Murray1GEN 17:1JOB 1:1LUK 1:5EPH 4:1PHP 3:61TH 3:131TI 4:7HEB 8:71JN 3:1The preacher delves into the meaning of 'Blameless' (amemptos) in the Bible, emphasizing the concept of being irreproachable and faultless before God and man. This term is used to describe individuals who live lives of purity and righteousness, free from legitimate accusations. The desire is for believers to stand blameless before the Lord, both externally and internally, when He returns to judge. Examples like Zacharias, Job, and Abram illustrate what it means to be blameless in the sight of God.
Of the Properties of the Covenant of Grace.
By John Gill0Covenant of GraceGod's Unconditional LoveHEB 8:7John Gill expounds on the properties of the Covenant of Grace, emphasizing its eternal nature, rooted in God's mercy and love, and established before the foundation of the world. He highlights that this covenant is entirely free and unconditional, relying solely on God's grace rather than human merit. Gill further explains that the covenant is perfect and complete, providing all necessary blessings for believers, and is characterized by holiness and immutability, ensuring its promises are secure and everlasting. He contrasts this with the conditional nature of the covenant of works, affirming that the Covenant of Grace is a divine assurance of salvation and relationship with God. Ultimately, Gill underscores the glory of God's grace as the foundation and essence of this covenant.
Of the Manifestation and Administration of the Covenant of Grace.
By John Gill0Covenant of GraceSalvation through ChristHEB 8:7John Gill expounds on the Covenant of Grace, detailing its manifestation and administration throughout biblical history. He emphasizes that this covenant, established by God among the Trinity, remains consistent across both the Old and New Testaments, with Christ as its central figure. Gill highlights the differences in how this covenant was administered before and after Christ's coming, noting the shift from looking forward to the Messiah to recognizing Him as already fulfilled. He also discusses the greater clarity, liberty, and outpouring of the Spirit in the New Covenant, which extends to all people, including Gentiles. Ultimately, Gill asserts that the Covenant of Grace is eternal and unchanging, providing salvation through Christ alone.
The New Covenant and Its Better Promises.
By Robert Murray M'Cheyne0GraceNew CovenantHEB 8:7Robert Murray M'Cheyne emphasizes the significance of the New Covenant, which is made with the very people who broke the old covenant, showcasing God's grace and mercy. He highlights the better promises of the New Covenant, including God's promise to forgive sins and to write His laws on the hearts of His people, thus establishing a personal relationship with them. M'Cheyne reassures those who feel unworthy that God's willingness to create a new covenant offers hope and redemption, emphasizing that all can know Him personally, regardless of their past failures.
As the Surety of the Covenant
By Andrew Murray0CovenantIntercession of ChristHEB 7:22HEB 8:7Andrew Murray emphasizes that Jesus is the surety of a better covenant, ensuring both God's faithfulness to His people and their faithfulness to Him. The New Covenant, unlike the old, is faultless and guarantees that God will not turn away from His people while also instilling His fear in their hearts to prevent them from departing. Jesus, as the eternal High Priest, intercedes for believers, securing the fulfillment of the covenant's promises. This relationship allows believers to rest in the assurance of God's unchanging nature and the effectiveness of Christ's intercession. Murray encourages believers to abide in Jesus, recognizing that His life and prayers continuously support their faithfulness and connection to God.
The Institution of the Lord's Supper
By W.H. Griffith Thomas0JER 31:31LUK 22:19JHN 6:111CO 11:25HEB 8:7W.H. Griffith Thomas delves into the detailed language used by the Lord in instituting the Supper, highlighting the differences in phraseology among the four accounts and emphasizing the textual nuances rather than theological discrepancies. The institution of the Lord's Supper immediately after the Passover meal is significant, indicating that the earliest disciples partook of Holy Communion following a meal. The act of taking bread instead of a lamb signifies a feast, not a sacrifice, with the bread and cup given separately for participation. The exegesis of the words reveals the symbolic nature of 'This is my body' and 'This is my blood,' emphasizing spiritual participation and the covenantal aspect of the Supper.
(New Wine in New Wineskins) 4. Religiosity or Spirituality?
By Zac Poonen0NUM 16:32MAT 5:21ROM 8:36GAL 5:241TI 3:162TI 3:5HEB 8:7REV 2:14Zac Poonen delivers a powerful sermon on the distinction between religiosity and spirituality, emphasizing that religiosity focuses on external actions while spirituality is a matter of the heart. He warns about the danger of having a form of godliness without its power, highlighting the importance of true repentance and radical transformation from within. Poonen uses biblical examples like Cain, Balaam, and Korah to illustrate the consequences of being religious but not spiritual, urging believers to prioritize genuine love for God and others over mere external acts of righteousness.
Hebrews 8:1-13 a Better Covenant
By Carl Carmody0JHN 19:30PHP 2:8HEB 4:15HEB 8:7HEB 8:10HEB 8:13Carl Carmody preaches about the story of Telemachus, a fourth-century Christian who brought an end to gladiator battles in the Roman Colosseum by bravely standing up for Christ, illustrating the power of one voice speaking the truth in God's name. This act mirrors Jesus' death and resurrection, which inaugurated a new and better covenant accessible only through faith. The new covenant is superior as it is ministered by a perfect High Priest, completed in Christ's finished work, and founded on better promises of grace, internal change, forgiveness, and external blessings.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
If that first had been faultless - This is nearly the same argument with that in Heb 7:11. The simple meaning is: If the first covenant had made a provision for and actually conferred pardon and purity, and given a title to eternal life, then there could have been no need for a second; but the first covenant did not give these things, therefore a second was necessary; and the covenant that gives these things is the Christian covenant.
Jamieson-Fausset-Brown Bible Commentary
Same reasoning as in Heb 7:11. faultless--perfect in all its parts, so as not to be found fault with as wanting anything which ought to be there: answering all the purposes of a law. The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos"). should no place have been sought--as it has to be now; and as it is sought in the prophecy (Heb 8:8-11). The old covenant would have anticipated all man's wants, so as to give no occasion for seeking something more perfectly adequate. Compare on the phrase "place . . . sought," Heb 12:17.
John Gill Bible Commentary
For if that first covenant had been faultless,.... Not the covenant of works; that was made in paradise, this on Mount Sinai; that was made with Adam and his posterity, this with the Jews only; that had no mediator, this had one, Moses; that was not dedicated with blood, this was; that had no forgiveness of sin in it, this had; under that saints are not, but they were under this; to be under that was no privilege, but to be under this it was, as to the Israelites, who on this account were preferable to all other nations: nor is the pure covenant of grace as administered under the Gospel, meant; for though that was first made, yet is the second in administration; that includes the elect of God among the Gentiles, this only the Jews; that is made only with them, and is made known to them whom God calls by his grace in time, this was made with good and bad; that was of pure grace, this required works in order to life and the enjoyment of its blessings; that is an everlasting covenant, this is done away; and the one is manifestly distinguished from the other in this chapter: but the covenant here designed is the covenant of grace, as administered under the legal dispensation, and which was a typical one; the people with whom it was made were typical of the true Israel of God; the blessings promised in it were shadows of good things to come; the works it required were typical of Christ's obedience to the law, in the room and stead of his people, by which he fulfilled it; the sacrifices on which it was established were types of the sacrifice and death of Christ; the mediator of it. Moses, was a type of Christ, the Mediator of the new covenant; and it was confirmed by the blood of beasts, which was typical of the blood of Christ: this covenant was not "faultless", but was faulty or blameworthy; not that there was anything sinful and criminal in it, but it was deficient; there was a weakness in it; its sacrifices could not make men perfect, nor take away sin; there wanted a larger supply of the grace of the Spirit to write the law of God upon the heart, and to enable men to keep it; there was not in it so full a revelation of the mind and will of God, and of his love and grace, as has since been made; nor did it exhibit a free and full pardon for all sins, unclogged of every condition; the persons that were under it were faulty; hence it follows, that God found fault with them, they could not answer the requirements and end of it: had it been faultless, then should no place have been sought for the second; the covenant of grace unveiled in the Gospel dispensation, called the better testament, the better covenant, and the new covenant; in order to, introduce which, the first was removed, that this might succeed it; just as because there was no perfection by the Levitical priesthood, it became necessary that another priest should arise, of another order.
Tyndale Open Study Notes
8:7-13 The author quotes Jer 31:31-34, an Old Testament prophecy concerning the new covenant that includes a number of striking promises. Establishing the superiority of the new covenant lays a foundation for the argument in Heb 9:1–10:18 that the Son’s offering under the new covenant was superior to the offerings of the old covenant. 8:7 The first covenant, made at Sinai, was not faultless. It was not the end of God’s plan, because it didn’t solve human weaknesses (see 7:11-28; 8:9).