TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 8:6–13. His four-level outline is real structure in the source text, so it is rendered as structure.
In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator (Heb 8:6): his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants - the covenant of works and the covenant of grace; and between the two dispensations of the covenant of grace - that under the Old Testament and that under the New. Now observe,
I.What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said,
1.That it was made with the fathers of the Jewish nation at mount Sinai (Heb 8:9), and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which intimates the great affection, condescension, and tender care of God towards them.
2.That this covenant was not found faultless (Heb 8:7, Heb 8:8); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel.
3.That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not, Heb 8:9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. God will regard those who remain in his covenant, but will reject those who cast away his yoke from them.
4.That it is decayed, grown old, and vanisheth away, Heb 8:13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it.
II.What is here said of the New Testament dispensation, to prove the superior excellency of Christ's ministry. It is said,
1.That it is a better covenant (Heb 8:6), a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul. It is without fault, well ordered in all things. It requires nothing but what it promises grace to perform. It accepts of godly sincerity, accounting it gospel perfection. Every transgression does not turn us out of covenant; all is put into a good and safe hand.
2.That it is established upon better promises, more clear and express, more spiritual, more absolute. The promises of spiritual and eternal blessings are in this covenant positive and absolute; the promises of temporal blessings are with a wise and kind proviso, as far as shall be for God's glory and his people's good. This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven.
3.It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God; this was promised in Jer 31:31, Jer 31:32, and accomplished in Christ. This will always be a new covenant, in which all who truly take hold of it shall be always found preserved by the power of God. It is God's covenant; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it; his wisdom devised it; his Son purchased it; his Spirit brings souls into it, and builds them up in it.
4.The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do theirs. Here,
(1.)God articles with his people that he will put his laws into their minds and write them in their hearts, Heb 8:10. He once wrote his laws to them, now he will write his laws in them; that is, he will give them understanding to know and to believe his law; he will give them memories to retain them; he will give them hearts to love them and consciences to recognize them; he will give them courage to profess them and power to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably.
(2.)He articles with them to take them into a near and very honourable relation to himself.
[1.]He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do. Nothing more can be said in a thousand volumes than is comprehended in these few words: I will be a God to them.
[2.]They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do who have God for their God; this they are bound to do as their part of the contract; this they shall do, for God will enable them to do it, as an evidence that he is their God and that they are his people; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty; so that God engages both for himself and them.
(3.)He articles with them that they shall grow more and more acquainted with their God (Heb 8:11): They shall all know me from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe,
[1.]In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it.
[2.]This private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe and be turned to the Lord!
(4.)God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God (Heb 8:12): For I will be merciful to their unrighteousness, etc. Observe,
[1.]The freeness of this pardon. It does not result from merit in man, but from mercy in God; he pardons for his own name's sake.
[2.]The fullness of this pardon; it extends to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins highly aggravated.
[3.]The fixedness of this pardon. It is so final and so fixed that God will remember their sins no more; he will not recall his pardon; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these are the articles of it; and therefore we have no reason to repine, but great reason to rejoice that the former dispensation is antiquated and has vanished away.
Historical interpretation
Six Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.” Both in the verse before us, then, and throughout, does he ascribe the word better to the Lord, who is better and other than originated things. For better is the sacrifice through him, better the hope in him and also the promises through him, not merely as great compared with small, but the one differing from the other in nature, because he who conducts this economy, is better than things originated.
Whence does appear? In that this the one was cast out, and the other introduced in its place: for it is therefore of force because it is better. For as he says, "If perfection were by" it, "what further need was there, that another priest should rise, after the order of Melchisedec?" (Heb. vii. 11); so also here he used the same syllogism, saying "For if that first covenant had been faultless, then should no place have been sought for the second"; that is, if it made men "faultless." For it is because he is speaking of this that he did not say, "But finding fault with" it, but "But finding fault with them."
And "faultless"; that is, useful; not as though it the old Covenant was obnoxious to any charges, but as not being sufficient. He used a familiar form of speech. As if one should say, the house is not faultless, that is, it has some defect, it is decayed: the garment is not faultless, that is, it is coming to pieces. He does not therefore here speak of it as evil, but only as having some fault and deficiency.
[The Lord] ascended into the retirement of a neighboring mountain and called his apostles to him there. From the height of that mystical seat he could instruct them in the loftier doctrines, signifying from the very nature of the place and act that it was he who had once honored Moses by speaking to him. He spoke with Moses then, indeed, with a more terrifying justice, but now with a holier mercy in order that what had been promised might be fulfilled when the prophet Jeremiah says, “Behold, the days are coming when I will complete a new covenant for the house of Israel and for the house of Judah. After those days, says the Lord, I will put my laws in their minds, and in their heart will I write them.” He therefore who had spoken to Moses, spoke also to the apostles, and the swift hand of the Word wrote and deposited the secrets of the new covenant in the disciples’ hearts. There were no thick clouds surrounding him as of old, nor were the people frightened off from approaching the mountain by frightful sounds and lightning. Rather, quietly and freely his discourse reached the ears of those who stood by. In this way the harshness of the law might give way before the gentleness of grace, and “the spirit of adoption” might dispel the terrors of bondage.
Behold the order! He said that the covenant according to Christ is superior to the old one. And how is this evident? Because, he says, it is established on better promises. For if the promises and the recompenses are better, it is clear that the covenant is also better, and the commandments more divine. But how is it evident that the promises are better? From this, he says, that the former was set aside, but this one has taken its place. For this reason, the New covenant prevails, because it is better and more perfect. For if the former had been faultless, that is, if it had nothing lacking, if it made people blameless—then no second covenant would have been introduced.
If he had nothing lacking, he says, if he made men without fault, how then was he so disturbed? "For finding fault with them." To whom? The Jews who received and were governed by the laws in the Old Testament.
"Behold, the days are coming." "After having made the new covenant better than the old in many ways above, now clearly he also mocks the removal of the old, but he does not do this of his own accord, lest he become burdensome, and he brings forth Jeremiah saying, “in the day when I took them by the hand." (Jer. 31:32)
"in the day when I took them by the hand to lead them out of the land of Egypt.” So that they do not suppose that the exodus is according to the covenant with Abraham; for it has occurred in Christ, “For to your seed,” he says, “who is Christ;” (Gal. 3:16) it brings forth what kind of covenant the exodus has become. That of the Exodus, he says, made through Moses. For to say, “not according to that covenant,” he shows it to be cast away, as if he were saying, “I will give another covenant, not such as I have already given. For that one, because of its weakness, has been cast away from me."
"because they did not continue." As if the statement serves as a defense for God's negligence; for He says, they did not continue My covenant. For from them began the disobedience, and thus God's negligence followed.
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Summary
Hebrews 8:7 serves as a foundational declaration in the author's argument for the superiority of the New Covenant over the Old. It asserts that if the first covenant, despite its divine origin, had been functionally perfect in achieving God's ultimate redemptive purposes for humanity, there would have been no need or occasion for God to introduce a second, superior covenant. This verse logically sets the stage for the subsequent exposition of the New Covenant's nature and necessity, establishing the premise that the Old Covenant, while good and necessary for its time, was inherently provisional and therefore inadequate to bring about full and final salvation.
Context
Literary Context
This verse is a crucial hinge in the book of Hebrews, which meticulously builds a theological case for Jesus Christ's supremacy as High Priest and the New Covenant He mediates. Immediately preceding this verse, Hebrews 8:6 declares that Christ has obtained a "more excellent ministry" as the mediator of a "better covenant, which was established on better promises." Hebrews 8:7 then provides the logical justification for this assertion: the very existence of a "better" covenant implies the functional inadequacy of the "first." It acts as a bridge, leading directly into the extensive quotation from Jeremiah 31:31-34 in Hebrews 8:8-12, which prophesies the coming of this new arrangement. The author uses this verse to establish the necessity of the New Covenant before detailing its nature through the prophetic word.
Historical & Cultural Context
The original audience of the book of Hebrews was primarily Jewish Christians, likely facing persecution and tempted to revert to the familiar, tangible rituals and traditions of the Mosaic Law and Temple worship. For these believers, the Old Covenant, with its Levitical priesthood, animal sacrifices, and the Law given at Sinai, represented their historical and religious identity. The author's task was to demonstrate that these elements, while divinely ordained for a specific period, were always preparatory and typological, pointing forward to the ultimate reality found in Christ. The concept of a "new" covenant would have been revolutionary, challenging deeply ingrained religious practices and understanding of God's relationship with His people. The author carefully argues that God Himself initiated this change, not because the Old Covenant was evil, but because it was incomplete in its ability to perfectly atone for sin or to transform human hearts, thus necessitating a superior arrangement.
Key Themes
Hebrews 8:7 contributes significantly to several overarching themes in the book. Foremost is the Superiority of Christ and His Covenant, demonstrating that Jesus's priestly ministry and the covenant He mediates are fundamentally better than their Old Covenant counterparts. This verse underscores the Imperfection and Provisional Nature of the Old Covenant, not in a moral sense (the Law itself is holy, just, and good, as seen in Romans 7:12), but in its functional inability to perfectly cleanse the conscience or provide full access to God. It served as a "shadow of the good things to come" rather than "the very form of these realities" (Hebrews 10:1). Consequently, this verse highlights the Necessity of the New Covenant to fulfill God's ultimate redemptive plan, which required a perfect sacrifice and a transformed heart. It also subtly reinforces the theme of God's Progressive Revelation, showing how God's plan of salvation unfolds through different dispensations, each building upon and perfecting the previous one.
Exposition and Analysis
Key Word Analysis
This word, meaning "without fault, irreproachable, blameless," is crucial here. When applied to the "first covenant," it does not imply that the Mosaic Law or the Old Covenant system was morally flawed or inherently evil. Rather, it speaks to its functional effectiveness in achieving ultimate redemption and inner transformation. The Old Covenant, with its sacrificial system, could not "make the worshiper perfect in conscience" (Hebrews 9:9) or remove sin definitively. Its "fault" was its inability to provide a complete and lasting solution to the problem of sin and human alienation from God, leading to a continual need for sacrifices.
This verb means "to seek, desire, endeavor, require." In this context, it conveys the idea that "no place" or "no occasion" would have been "sought" or "required" for a second covenant if the first had been sufficient. The passive voice ("have been sought") implies that the necessity for a second covenant arose naturally from the functional limitations of the first, indicating a divine imperative rather than a human invention. It underscores God's initiative in providing a better way when the first proved inadequate for His ultimate purposes.
Verse Breakdown
"For if that first [covenant] had been faultless"
This opening clause presents a conditional statement, positing a hypothetical scenario. The "first [covenant]" refers to the Mosaic Covenant, established at Sinai. The term "faultless" (ámemptos) here signifies functional perfection or completeness in its ability to achieve its ultimate purpose. The implication is that, in reality, it was not faultless in this sense; it was insufficient for perfect and final atonement and transformation.
"then should no place have been sought for the second"
This is the logical consequence of the conditional premise. If the first covenant had been perfectly effective, there would have been no need, no occasion, and no divine imperative to establish a "second" covenant. The very fact that a "second" covenant (the New Covenant) was prophesied and subsequently inaugurated by God demonstrates the inherent, albeit divinely intended, limitations of the first. The phrase "no place have been sought" emphasizes that the New Covenant was not an arbitrary addition but a necessary divine provision to accomplish what the Old Covenant could not.
Literary Devices
The author employs several literary devices to convey his message effectively. A prominent device is the Conditional Statement ("For if... then..."), which allows the author to present a logical, almost axiomatic, argument. By stating a premise and its inevitable conclusion, he compels the reader to acknowledge the functional inadequacy of the Old Covenant. This is reinforced by Implicit Argumentation, where the conclusion (the Old Covenant was not faultless in the necessary sense) is strongly implied rather than explicitly stated, relying on the reader's understanding of God's redemptive plan. Furthermore, the verse utilizes Contrast by juxtaposing the "first" covenant with the "second," highlighting the qualitative difference and the progression in God's dealings with humanity. This contrast is central to the entire book of Hebrews, underscoring the superiority of Christ's new arrangement.
Theological and Thematic Connections
Hebrews 8:7 is a profound theological statement on the nature of God's redemptive plan and the progressive revelation of His will. It affirms God's faithfulness, not by clinging to an old system, but by providing a better one when the first had served its provisional purpose. It teaches that while the Old Covenant was divinely ordained and good, it was never intended to be the ultimate means of salvation or perfect communion with God. Its limitations, particularly in dealing with sin and transforming the human heart, necessitated a new, more effective arrangement. This verse underscores the foundational Christian truth that true and lasting reconciliation with God is not achieved through human effort, ritualistic observance, or adherence to a legal code, but through a divine initiative that provides a perfect mediator and a perfect sacrifice. It points to the dynamic nature of God's covenant relationship with humanity, always moving towards a more complete and intimate communion.
Reflection and Application
Hebrews 8:7 offers profound assurance and freedom for believers today. It liberates us from the burden of seeking perfection through human effort or adherence to a system that, by divine design, could not ultimately perfect us. Understanding that the first covenant was not "faultless" in its redemptive capacity leads us to a deeper appreciation for the "better promises" and the "better hope" found in the New Covenant. We are reminded that our standing before God is not based on our own blamelessness, but on the perfect work of Christ. This truth should cultivate a spirit of gratitude for God's wisdom in progressively revealing His plan of salvation, culminating in Jesus. It encourages us to live in the confidence of a covenant established on an unchangeable sacrifice and an eternally effective High Priest, allowing us to approach God with boldness and certainty, knowing our sins are truly forgiven and our hearts are being transformed by His Spirit.
Questions for Reflection
FAQ
Does "faultless" in Hebrews 8:7 imply that the Old Covenant or the Law of Moses was inherently bad or sinful?
No, "faultless" (Greek: ámemptos) in this context does not mean morally flawed or sinful. The author of Hebrews, consistent with the rest of Scripture, affirms the divine origin and goodness of the Law (Romans 7:12). Instead, "faultless" here refers to the Old Covenant's functional inadequacy in achieving God's ultimate redemptive purposes. It could reveal sin and prescribe temporary atonement through animal sacrifices, but it could not perfectly cleanse the conscience, impart true inner transformation, or provide complete and final access to God (Hebrews 9:9). It was a shadow, not the substance (Hebrews 10:1). Its "fault" was its inability to bring about the perfection it pointed towards, thus necessitating a new and better covenant.
What does "no place have been sought for the second" mean in this verse?
This phrase signifies that if the first covenant had been perfectly sufficient to accomplish God's full redemptive plan, there would have been no need, no occasion, and no divine initiative to establish a "second" covenant. The very fact that God prophesied and brought about a new covenant demonstrates that the first, while good and serving its purpose, was provisional and incomplete. "No place have been sought" emphasizes that the New Covenant was not an arbitrary replacement but a necessary divine progression, fulfilling what the Old Covenant could only foreshadow and could not fully achieve. It highlights God's wisdom and faithfulness in providing a superior means for humanity to be reconciled to Him through Christ.
Christ-Centered Fulfillment
Hebrews 8:7 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the mediator and embodiment of the New Covenant. The "fault" of the first covenant was its inability to perfectly deal with sin and transform the heart, a deficiency that humanity under the Law could never overcome. Jesus, as the sinless Lamb of God, perfectly fulfilled all the righteous requirements of the Law and offered Himself as the once-for-all sacrifice for sins. His shed blood inaugurated this "better covenant," establishing a new and living way to God that the old system could not provide. Through His resurrection and ascension, Jesus entered the true, heavenly sanctuary as our High Priest, where He continually intercedes for us, making perfect atonement and granting us full access to God's presence. Thus, the "second" covenant, which was "sought" by divine necessity, is entirely centered on Christ's perfect work, providing a complete and everlasting solution to sin and enabling true, inner transformation by the Holy Spirit, which the first covenant could only anticipate.