Hebrews 7:19Meaning & Commentary from the Church Fathers

What does “made nothing perfect” mean? It means, he says, that the Law perfected no one, since they did not obey it.

Even if they had obeyed it, it still would not have made anyone perfect and virtuous. Yet the Apostle does not say this here. He says that it had no power, and rightly so.

For its letters commanded: do this, and do not do that. They only set forth commandments, but did not impart power. Our hope is not such.

What does “annulment” mean? It means cancellation and rejection. He explains precisely of what by adding, “of the former commandment.” So he calls the Law, because it has already been annulled because of its weakness.

For he adds, “For the Law made nothing perfect.” Why was the Law weak? Because in it only letters were proclaimed: do this, and do not do that.

But it communicated no power for fulfilling the commandments, which is now given to us by the Spirit.

Yet here the heretics who revile the Law attack, saying, “Even Paul disparages the Law.” But, senseless men, he did not call it bad, but useless and weak precisely for making men perfect.

Milk is useful for infants, in accordance with their age, but useless for the perfect. So also the Law was useful for the imperfect Jews, drawing them away from idols and leading them to God.

Therefore the Law is weak and appears now to be quite ineffective, I say, for being able to perfect unto sanctification.

That justification in Christ and His service are better, you may hear from God Himself. Through the mouths of the prophets He clearly cries out to those who honored the legal service and were, as it were, unshakably attached to the commandment that had grown old.

In one place He says, “Wash yourselves, make yourselves clean” (Isa 1:16). In another, He says, “I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings” (Hos 6:6; cf. Mt 12:7).

For we have received mercy in Christ, and in Him we behold the Father spiritually and know Him who is God by nature.

Because of the earthly weakness and sensual character presented by the law, and because of the infirmity by which it made those under the law powerless before passions and desires, it brought none of them to the perfection for which we renounce all our possessions. But the introduction of the Gospel was made for the sake of a hope surpassing what had first been proclaimed to us in the law. This accomplished a great thing. Now, through this very freedom from the law and through hope, we draw near to God. Then, because of the sensuality and weakness of the law, we were rejected and withdrew from Him.

The law, says the Apostle, ceases, and the hope of better things is introduced. Yet the law ceases not because it is evil, as heretics assert in their derangement of mind, but because it is weak and cannot bring perfect benefit. It must be observed, however, that the Apostle calls weak and unprofitable what is superfluous in the law: circumcision, the Sabbath, and the like. But such commandments as "You shall not kill," "You shall not commit adultery," and similar ones, the New Testament commands us to keep with still greater strictness (Mt 5:21-32). Therefore, in place of what is abolished, we have received the hope of future good things. It makes us God's own. The oath confirms God's promise to us.

“For the Law made nothing perfect.” It taught nothing perfect and produced no perfection in the Hebrews. Everything in it was only shadow and type, such as circumcision, sacrifices, Sabbath observance, and the like.

It brought nothing to perfection, not by its own essence, but because of the weakness and dullness of those who received it. True, it communicated God’s will to men.

Nevertheless, it was powerless for the perfect fulfillment of what was prescribed, and in this sense it brought no benefit.

By “change” he means its cessation. For its shadowy indications and types ceased when the time came for the truth itself, which they had foretold.

"The law made nothing perfect." This refers to the Levitical law, that is, to what concerns the priesthood. "Nothing" stands for "no one." The law gave neither justification nor power for salvation. That is, it brought no one to perfection. As the Apostle Paul proved (Rom 8:3; Gal 3:2, 21), it was powerless and led only to condemnation.

These words explain what constitutes the motive cause for the change of the Law or commandment. The commandment appears weak and useless and, as is said further in v. 19, brings nothing to perfection.

How are we to understand this weakness and uselessness of the commandment? Certainly, in itself it is holy (Rom 7:12), as the expression of the all-holy will of God.

It appears weak and useless because of human weakness. Therefore this concerns that part of it which is temporary and, as it were, human, connected with the conditions and circumstances of men’s life (8:3).

Certainly, “uselessness” must also be understood here relatively. If the commandment had been completely useless for all times, why would it have been given at all?

It is useless in the sense that its benefit is less in comparison with the commandment that replaces it.

Third, by the time of the Messiah’s coming, the weakness and uselessness of the former law had become evident in fact. For it brought nothing to perfection.

Therefore human hope of drawing near to God required both a new foundation and a stronger assurance from the Lord God.

This foundation was revealed in the new and better covenant of God with men, of which Jesus became the surety. The assurance was revealed in the oath by which the Lord established this covenant with men and ordered the new and better priesthood.

All this again happened according to the words of Scripture concerning Melchizedek, the Old Testament type of Christ: “The Lord has sworn and will not repent: You are a priest forever, according to the order of Melchizedek.”

Having thus proved that the Old Testament priesthood and the Old Testament Law did in fact cease to act with the appearance of Christ, the Apostle explains this by saying that the commandment concerning the priesthood is annulled.

By that very fact it is recognized as not satisfying its purpose. For indeed the Law of Moses brought no one to perfect nearness to God.

Therefore, in place of the Old Testament legal priesthood, a new way of drawing near to God is indicated. A new and better hope is set before men, closely bound to the new priesthood.

This hope tears the veil that separated the Holy of Holies from the sanctuary, and grants the people access there.