Heb. 7:19 ... "For the Law made nothing perfect ... [but the] bringing in of a better hope [did], through which we draw near to God."
The Law of Moses was not an end in itself, but the means to an end. Paul disclosed God's purpose for giving the Law in this statement, "What was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come," (Gal. 3:19 NIV). Sin, having entered the world through the transgression of Adam, grew steadily in prevalence and depravity until it affected everyone with ever increasing power, (Rom. 5:12). Something was needed to withstand this malign progress until God was ready to send a Power not only able to withstand it, but to overthrow it in total victory. So, the Mosaic Law was given to mold the nation of Israel into a community properly fashioned to receive the Christ and then present Him as Savior to all other nations, (Gal. 3:23-25). When this great purpose had been achieved, as it indeed was in the successful completion of Jesus' ministry, the duration of the Law's authority was concluded. For He Himself proclaimed, "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished, (Mat. 5:17-18), Jesus therefore did not come to negate the purpose of the Law, but much the rather to bring its long-ordained purpose to fulfillment. During the period of its jurisdiction it accomplished all that God had designed it to do. By this criterion "the Law is holy ... and righteous and good," (Rom. 7:12). Nor could it have been otherwise, since it was God's conception and revelation. Nevertheless, it could not justify a sinner, (Rom. 3:20a), although it was able to condemn his sin, (Rom. 3:20b).
The Law, therefore, could never perfect a sinner and present him to God as one of His children, But Heb. 7:19 proclaims that the "bringing in of a better hope" can successfully accomplish this wonderful goal for us. The reference is clearly to the gospel of Jesus Christ. It is called "a better hope" because it was "enacted on better promises," (Heb. 8:6, where it is called "a better covenant," in contrast to the Mosaic Covenant). Hope originates with the conception of an idea that some kind of good is going to be realized, and such an idea is often the extension of a promise from someone who is believed to have the power to produce that good. The greatest promise made in the Law was that God would send a Prophet superior to Moses, (Dt. 18:15-19). By this Prophet, the Lord would establish "a new covenant" able to perfect man's knowledge of God and unite God with His people, (Jer. 31:31-34). In Christ this promise was fully actualized, and God has extended further amazing promises -- that we can receive forgiveness of our sins, become sons of God and citizens in His eternal kingdom, share in the final triumph of good over evil, and be granted eternal life in heaven with our Savior.
The "new covenant" from God, (Jer. 31:31), is the Gospel of Christ, which alone has the power to save the lost soul of anyone who will accept it with faith, (Rom. 1:16). It will liberate him from the bondage of sin, (Rom. 6:17-18), reconcile him to God, (II Cor, 5:18-19), and establish him as a beloved servant of God, (Rom. 6:22). The Gospel of Christ is the good news (to euanggelion) announced from heaven, greater than which we had not previously received nor than which we shall again receive on earth, (Luke 2:9-11). To fail somehow to take note of this wonderful message and respond to it is also to fail to grasp the greatest opportunity that ever comes before a person. But the one who recognizes the superior value of the gospel, accepts it in faith, and obeys it with sincerity is committing his life to God, toward whom he is being drawn near (cf. Jas. 4:8) by its power working within him day by day as he reconfirms his faith and serves with loving devotion.
