Hebrews 8:7

For if that first [covenant] had been faultless, then should no place have been sought for the second.

For {G1063} if {G1487} that {G1565} first {G4413} covenant had been {G2258} faultless {G273}, then should {G302} no {G3756} place {G5117} have been sought {G2212} for the second {G1208}.

Indeed, if the first covenant had not given ground for faultfinding, there would have been no need for a second one.

For if that first covenant had been without fault, no place would have been sought for a second.

For if that first covenant had been faultless, then would no place have been sought for a second.

Commentary

Context

Hebrews 8:7 is a pivotal verse in the book of Hebrews, which meticulously argues for the superiority of Jesus Christ and the New Covenant He inaugurated over the Old Covenant established through Moses. The author is building a case that the Levitical priesthood and the Mosaic Law were temporary and preparatory, pointing towards a greater reality in Christ. This verse directly follows the declaration that Christ is the mediator of a "better covenant" (Hebrews 8:6). Here, the author lays the groundwork for quoting the prophecy of the New Covenant from Jeremiah, by first demonstrating why a new one was necessary.

Key Themes

  • The Imperfection of the Old Covenant: The term "faultless" (Greek: amemptos, meaning "without fault, blameless") applied to the first covenant here does not imply moral defect in God's law itself, which is holy and good. Rather, it refers to its inadequacy or inability to achieve perfect atonement for sin or to provide true inner transformation and access to God for humanity. The Old Covenant revealed sin but could not perfectly remove it or bring about a complete change of heart. It was a shadow, not the substance (Hebrews 10:1).
  • The Necessity of the New Covenant: Because the first covenant, in its function, could not fully accomplish God's redemptive purposes due to human weakness and the temporary nature of its sacrifices, a "second" or new covenant was absolutely essential. This new arrangement, established through Christ's perfect sacrifice and high priestly ministry, offers a more complete and lasting solution to the problem of sin and separation from God.
  • God's Progressive Plan: This verse highlights God's unfolding plan of salvation. The Old Covenant served its purpose in revealing sin and pointing to the need for a Savior, but it was always designed to be superseded by a more perfect arrangement—the New Covenant promised by Jeremiah and fulfilled in Jesus.

Linguistic Insights

The Greek word for "faultless" is amemptos (ἀμέμπτος). While it can mean "blameless" in a moral sense, in this context, it speaks to the covenant's functional effectiveness. The Old Covenant was not deficient in God's design or intent, but it was "faultless" in the sense that it lacked the power to make the worshiper perfect or to fully cleanse the conscience (compare Hebrews 9:9). This deficiency necessitated a new, better covenant that could truly transform hearts and grant full access to God.

Practical Application

Hebrews 8:7 encourages believers to understand the profound significance of the New Covenant in Christ. It reminds us that:

  • We are not under a system of law that exposes our failures without providing perfect remedy, but under grace through faith in Jesus Christ.
  • Our salvation and access to God are based on Christ's perfect work, not on our adherence to rituals or our own efforts, which could never be "faultless."
  • There is immense confidence and security in the New Covenant, as it is established on better promises and a superior High Priest who serves in the true tabernacle in heaven (Hebrews 8:2). This understanding should lead to a deeper appreciation for God's wisdom and His provision for our salvation.
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Cross-References

  • Hebrews 7:11 (11 votes)

    ¶ If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

  • Hebrews 7:18 (7 votes)

    For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

  • Galatians 3:21 (6 votes)

    [Is] the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

  • Hebrews 8:6 (5 votes)

    ¶ But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.