Hebrews 7:19 kjv

For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

Hebrews 7:19 nkjv

for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.

Hebrews 7:19 niv

(for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.

Hebrews 7:19 esv

(for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.

Hebrews 7:19 nlt

For the law never made anything perfect. But now we have confidence in a better hope, through which we draw near to God.

Hebrews 7 verses

Hebrews 7 19 Meaning

Hebrews 7:19 declares that the Mosaic Law, despite its divine origin and regulatory function, could not bring about a complete or ultimate state of perfection concerning humanity's relationship with God, nor could it truly atone for sin in a lasting way. Instead, a superior and effective reality—the "better hope" brought by Christ through His New Covenant and eternal priesthood—provides the true means by which believers can draw near to God in full, intimate, and perfected communion, establishing a spiritual access that the Law could only foreshadow.

Hebrews 7 19 Context

Hebrews Chapter 7 comprehensively argues for the superiority of Jesus Christ's priesthood, which is "after the order of Melchizedek," over the Levitical priesthood established under the Mosaic Law. The author builds on Psalm 110:4, demonstrating that the prophetic appointment of a priest like Melchizedek signified a coming change in the Law itself and the priestly order. Verses 11-18 established that the Levitical priesthood, and therefore the Law tied to it, was incapable of "making perfect." Verse 19 directly articulates why the Law failed (it "made nothing perfect") and what succeeded it (the "bringing in of a better hope"), explaining the practical consequence for believers: access to God. Historically, the audience were likely Jewish Christians wrestling with whether to adhere to old covenant practices, and the author assures them of the full efficacy and sufficiency of Christ's new covenant ministry, offering polemics against the continued efficacy of Temple rituals.

Word Analysis

• for (γὰρ - gar): A conjunction introducing a causal explanation or further elaboration. It links this statement to the preceding argument about the change of the law due to the change of the priesthood (v.12).
• the law (ὁ νόμος - ho nomos): Refers specifically to the Mosaic Law, the covenant established through Moses, including its commandments, rituals, and the Levitical sacrificial system and priesthood. It points to the entire legal and religious system of the Old Covenant.
• made nothing (οὐδὲν - ouden): Literally "nothing at all" or "in no respect." Emphatically states the complete failure of the Law in the aspect of perfection.
• perfect (ἐτελείωσεν - eteleiōsen, from τελειόω - teleioō): Not merely moral perfection, but completion, consummation, bringing to a designed end, or achieving its full purpose. The Law could regulate and convict, but not ultimately redeem, reconcile, or bring the worshiper to full communion with God. It was preparatory but not final.
• but (ἐπεισαγωγή - epeisagōgē): This unique Greek word, an "adverbial use of a noun," literally means "the bringing in besides" or "the introduction in addition." It marks a sharp contrast and highlights the additional or subsequent introduction of something superior.
• the bringing in of a better hope: This entire phrase is a key contrast.
  • better (κρείττονος - kreittonos): Frequently used in Hebrews to describe the superiority of Christ and the New Covenant (e.g., better covenant, better promises, better sacrifices). It indicates qualitative excellence and greater efficacy.
  • hope (ἐλπίδος - elpidos): In biblical context, refers not to a mere wish, but to a confident expectation and assurance. Here, it signifies Christ Himself and the New Covenant He inaugurated, which is the solid ground of this assurance. It points to the future reality that has decisively entered the present.
• did (This word is implied in the structure of the Greek, completing the contrast: "but the bringing in of a better hope did perfect.")
• by the which (δι’ ἧς - di' hēs): Means "through whom" or "by means of which." The feminine pronoun "which" refers to "hope," indicating that it is through this better hope (i.e., Christ and His finished work) that the benefit is gained.
• we draw nigh (ἐγγίζομεν - engizomen): Present active indicative, showing ongoing access and coming near. In priestly language, it refers to drawing near to God's presence, particularly in worship or ministry in the tabernacle/temple.
• unto God (τῷ Θεῷ - tō Theō): The ultimate objective of spiritual access and reconciliation. This emphasizes intimate communion and unhindered fellowship with the Most Holy God, something that the Law's limited access (only for priests to certain areas) could not achieve for all believers.

Hebrews 7 19 Commentary

Hebrews 7:19 succinctly articulates the core theological argument against the old covenant's enduring sufficiency and for the New Covenant's supremacy. The Law's fundamental limitation was its inability to bring true perfection (teleioō), not due to inherent fault in the Law itself (Rom 7:12), but because it lacked the power to provide full and lasting cleansing for sins and perfect access to God. It functioned as a shadow, pointing to a reality it could not instantiate (Heb 10:1). Its rituals, like repeated animal sacrifices, signified incompleteness, merely covering sin rather than truly removing it.

In stark contrast, Christ—the "better hope"—inaugurates a definitive and permanent solution. This "better hope" refers not just to a future aspiration but to Christ's person and His accomplished work as High Priest, particularly His single, efficacious sacrifice. Through Him, the "bringing in" (introduction) of a New Covenant makes possible what the old could not: unhindered, direct, and complete access (engizomen) to God. This intimate approach, once reserved for the high priest on Yom Kippur, is now available to every believer by virtue of Christ's perfect priesthood and atonement. This verse underscores the Christian's unique privilege and position: perfected in Christ (Heb 10:14) and given boldness to enter God's presence (Heb 4:16; Eph 2:18).

Bonus Section

The term "perfect" (τελειόω - teleioō) in Hebrews is multifaceted. While it can imply moral completion, in the context of the Law and priesthood, its primary meaning relates to ceremonial completion, achieving a state of fitness for God's presence, or accomplishing its redemptive purpose. The Law and its sacrifices could not fully consecrate or make atonement that truly changed the worshiper's standing before God; they only facilitated a provisional, external cleanness. Christ, however, provides internal cleansing, perfecting the conscience and bringing the worshiper to their ultimate spiritual goal—a genuine, unhindered relationship with the Father. The Law prepared the way, revealed sin, and showed humanity's need, but it was Christ's ultimate work that truly perfected and provided ultimate access to God's presence.