What does Hebrews 8:7 mean?

For if that first covenant had been faultless, then should no place have been sought for the second. Hebrews 8:7

Explanation

Hebrew 8:7 speaks to the nature and purpose of the Old and New Covenants in Christian theology. It presents the argument that if the first covenant — generally understood to be the Mosaic Covenant given to the Israelites, which includes the Law of Moses as detailed in the Old Testament — had been perfect and sufficient for bringing humanity into a right relationship with God, there would have been no need to establish a second covenant. The “fault” here does not imply that the Mosaic Law was wrong or bad, but rather that it was incomplete in terms of providing salvation and eternal reconciliation with God. It serves as a precursor to the coming of a new covenant through Jesus Christ, which is often associated with the grace and truth brought by his life, death, and resurrection.

Historical Context

The Book of Hebrews was written to a group of early Jewish Christians who were familiar with the Old Testament and the significance of the Mosaic Law. The epistle is believed to have been written before the destruction of the Temple in Jerusalem in 70 A.D. The historical context includes the early Christian community’s efforts to understand how Jesus’ life and sacrifice altered the traditional Jewish understanding of salvation, law, and covenant relationship with God. The first covenant, which involved sacrifices and the observance of the Law, was central to Jewish religious life. However, the early Christian understanding was that this covenant pointed towards the need for a new covenant fulfilled in Christ.

Theological Insights

Theologically, this verse reflects the concept of progressive revelation, the idea that God has revealed His will to humanity gradually over time, culminating in Jesus Christ’s life and teachings. From a Christian perspective, it affirms the belief in the New Covenant’s superiority because it accomplishes what the Law could not – the complete forgiveness of sins and the indwelling of the Holy Spirit. Various Christian denominations might emphasize different aspects of this change, for instance:

• Protestant theologians might focus on the concept of sola gratia, the belief that salvation comes by grace through faith alone, not by the works of the Law.
• Catholic theology would incorporate the importance of the New Covenant, but also maintain the continuing value of tradition and the role of the Church hierarchy established under the new convenant.
• Orthodox Christians would emphasize the mystical aspect of the New Covenant, particularly the transformative power of participating in the sacraments, or holy mysteries, as part of the life in Christ.

Practical Applications

In daily life, this verse can challenge individuals to reflect on the relationship between law and grace. It can encourage believers to live under the freedom granted by the New Covenant – not ignoring moral imperatives, but approaching God with confidence in the grace provided through Christ rather than through personal merit. This can lead to a spirit of humility, a reliance on divine assistance in overcoming personal faults, and a commitment to loving and serving others as evidence of a changed heart.

Cross-References

• Jeremiah 31:31-32: “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers…”
• Romans 8:3: “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:”
• Galatians 3:19: “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made…”
• Hebrews 10:1: “For the law having a shadow of good things to come, and not the very image of the things…”

Language Study

The key terms in this verse within the original Greek text are:

• “Faultless” (ἄμεμπτος, amemptos): meaning blameless or free from fault.
• “Covenant” (διαθήκη, diathēkē): a testament, agreement, or will, especially a divine covenant.
• “Sought” (ζητέω, zēteō): to seek, look for, or desire.

The use of “diathēkē” in the Greek can refer to a last will and testament or a binding pact, which in the context of the letter to the Hebrews, underscores the solemn and irrevocable nature of the covenant relationship between God and humanity.

Cultural and Religious Comparisons

The concept of covenants is not unique to Judaism or Christianity. Many ancient Near Eastern societies had various forms of covenants, often between a king and his subjects, or between different states. These covenants included stipulations, blessings, and curses much like the Mosaic Covenant. However, the idea of the divine covenant presented in the Bible is unique in its emphasis on the relational aspect between God and an entire people and, in Christianity, between God and all of humanity.

Scientific Perspectives

While the verse itself does not expressly intersect with scientific understandings, the shift from a covenant based on adherence to laws (many of which include ritualistic and dietary practices) to a covenant of grace might be discussed in terms of psychological impact. Studies in psychology have looked at the effects of religious beliefs and practices on mental health, and it might be argued that a religious system based on grace rather than strict law could have different implications for an individual’s well-being.

Commentaries

• Matthew Henry’s Commentary emphasizes the inadequacy of the old covenant in justifying sinners, highlighting the necessity of a better covenant instituted by Christ.
• The Pulpit Commentary discusses the contrast between the two covenants, noting that the first covenant was never intended to be the final solution for sin.
• The Expositor’s Greek Testament delves into the portrayal of the first and second covenants as two distinct agreements, underscoring the superiority of the second, which offers real forgiveness and internalizes the law.

These commentaries converge on the idea that the first covenant’s purpose was to point towards the need for a new and more perfect covenant, found in Christ.