SEV Biblia, Chapter 7:19
porque nada perfeccion la ley, sino la introduccin de una mejor esperanza (por la cual nos acercamos a Dios.)
Clarke's Bible Commentary - Hebrew 7:19
Verse 19. For the law made nothing perfect] It completed nothing; it was only the outline of a great plan, the shadow of a glorious substance; see on ver. 11. It neither pardoned sin, nor purified the heart, nor gave strength to obey the moral precepts. ouden, nothing, is put here for oudena, no person. But the bringing in of a better hope] The original is very emphatic, epeisagwgh, the superintroduction, or the after introduction; and this seems to be put in opposition to the proagousa entolh, the preceding commandment, or former Levitical law, of ver. 18. This went before to prepare the way of the Lord; to show the exceeding sinfulness of sin, and the strict justice of God. The better hope, which referred not to earthly but to spiritual good, not to temporal but eternal felicity, founded on the priesthood and atonement of Christ, was afterwards introduced for the purpose of doing what the law could not do, and giving privileges and advantages which the law would not afford. One of these privileges immediately follows:- By the which we draw nigh unto God.] This is a sacerdotal phrase: the high priest alone could approach to the Divine presence in the holy of holies; but not without the blood of the sacrifice, and that only once in the year. But through Christ, as our high priest, all believers in him have an entrance to the holiest by his blood; and through him perform acceptable service to God. The better hope means, in this place, Jesus Christ, who is the author and object of the hope of eternal life, which all his genuine followers possess. He is called our hope, 1 Tim. i. 1; Col. i. 27.
John Gill's Bible Commentary
Ver. 19. For the law made nothing perfect , etc..] 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.
Matthew Henry Commentary
Verses 11-25 - The priesthood and law by which perfection could not come, are don away; a Priest is risen, and a dispensation now set up, by which tru believers may be made perfect. That there is such a change is plain The law which made the Levitical priesthood, showed that the priest were frail, dying creatures, not able to save their own lives, muc less could they save the souls of those who came to them. But the Hig Priest of our profession holds his office by the power of endless lif in himself; not only to keep himself alive, but to give spiritual an eternal life to all who rely upon his sacrifice and intercession. The better covenant, of which Jesus was the Surety, is not here contraste with the covenant of works, by which every transgressor is shut u under the curse. It is distinguished from the Sinai covenant with Israel, and the legal dispensation under which the church so lon remained. The better covenant brought the church and every believe into clearer light, more perfect liberty, and more abundant privileges In the order of Aaron there was a multitude of priests, of high priest one after another; but in the priesthood of Christ there is only on and the same. This is the believer's safety and happiness, that thi everlasting High Priest is able to save to the uttermost, in all times in all cases. Surely then it becomes us to desire a spirituality an holiness, as much beyond those of the Old Testament believers, as ou advantages exceed theirs.
Greek Textus Receptus
ουδεν 3762 γαρ 1063 ετελειωσεν 5048 5656 ο 3588 νομος 3551 επεισαγωγη 1898 δε 1161 κρειττονος 2909 ελπιδος 1680 δι 1223 ης 3739 εγγιζομεν 1448 5719 τω 3588 θεω 2316
Vincent's NT Word Studies
19. For the law made nothing perfect (ouden gar eteleiwsen o nomov). Parenthetical. The A.V. overlooks the parenthesis, ignores the connection of bringing in with disannulling, translates de but instead of and, and supplies did; thus making an opposition between the law which made nothing perfect and the bringing in of a better hope, which did make something perfect. What the writer means to say is that, according to the Psalm, there takes place, on the one hand, a disannulling of the preliminary commandment because it was weak and unprofitable, unable to perfect anything, and on the other hand, the introduction of a better hope. The bringing in of a better hope (epeisagwgh kreittonov elpidov). EpeisagwghN.T.o , o LXX, is "a bringing in upon" (epi), upon the ground formerly occupied by the commandment. So Rev., correctly, "a bringing in thereupon." For kpeittwn better, see on ch. i. 4. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Eph. ii. 15) and the hope which characterized the gospel (Rom. v. 2-5; viii. 24).
By the which we draw nigh to God (di hv eggizomen tw qew). Giving the reason why the hope is better. Christianity is the religion of good hope because by it men first enter into intimate fellowship with God. The old priesthood could not effect this.
20-24. A third argument to show the inferiority of the old priesthood. It is twofold:
(a) the new priesthood was established with the oath of God;
(b) it is held perpetually by one person, in contrast with the old priesthood which was administered by a succession of priests.
