Hebrews 8:7
in Hebrews 8For if that first covenant had been without fault, no place would have been sought for a second.
BSB
The same verse in ASV and KJV ▾
ASV
For if that first covenant had been faultless, then would no place have been sought for a second.
KJV
For if that first covenant had been faultless, then should no place have been sought for the second.
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This verse in Hebrews 8
Commentary
10 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
For if that first covenant had been faultless - see the note on Heb 7:11. It is implied here that God had said that that covenant was not perfect or faultless. The meaning is not that that first covenant made under Moses had any real faults - or inculcated what was wrong, but that it did not contain the ample provision for the pardon of sin and the salvation of the soul which was desirable. It was merely “preparatory” to the gospel.
This site's exposition
no place would have been sought
on Hebrews 8:7-9
God found fault with the people, and His proof is Jeremiah 31:31 to 32. The new covenant is made with the house of Israel, and Jeremiah 31:35 to 36 fixes Israel as a nation like the sun and moon.
The record, by era
The Church Fathers2 voices
Behold the order! He said that the covenant according to Christ is superior to the old one. And how is this evident? Because, he says, it is established on better promises. For if the promises and the recompenses are better, it is clear that the …
Whence does appear? In that this the one was cast out, and the other introduced in its place: for it is therefore of force because it is better. For as he says, "If perfection were by" it, "what further need was there, that another priest should rise, after the order of Melchisedec?" (Heb. vii. 11); so also here he used the same syllogism, saying "For if that first covenant had been faultless, then should no place have been sought for the second"; that is, if it made men "faultless." For it is because he is speaking of this that he did not say, "But finding fault with" it, but "But finding fault with them." And "faultless"; that is, useful; not as though it the old Covenant was obnoxious to any charges, but as not being sufficient. He used a familiar form of speech. As if one should say, the house is not faultless, that is, it has some defect, it is decayed: the garment is not faultless, that is, it is coming to pieces. He does not therefore here speak of it as evil, but only as having some fault and deficiency.
The Medieval Church2 voices
393. – Then when he says, For if that first covenant had been faultless, there would have been no occasion for a second, he proves that the testament of which Christ is mediator is better for the following reason: If the first testament were faultless, …
Observe the order. He said that the covenant of Christ is better than the Old. And from where is this evident? From the fact, he says, that it "is established upon better promises." For if the promises and rewards are better, then it is perfectly …
The Puritans and the Awakening1 voice
); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel. That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not,
quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens
3 more voices on this verse
The Puritans and the Awakening1 voice
For if that first covenant had been faultless,....
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos"). should no place have been sought--as it has to be now; and as it is sought in the prophecy (Heb 8:8-11). The old covenant would have anticipated all man's wants, so as to give no occasion for seeking something more perfectly adequate.
If that first had been faultless - This is nearly the same argument with that in Heb 7:11. The simple meaning is: If the first covenant had made a provision for and actually conferred pardon and purity, and given a title to eternal life, then there could have been no need for a second; but the first covenant did not give these things, therefore a second was necessary; and the covenant that gives these things is the Christian covenant.
The words behind it
12 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| εἰ | ei | If | G1487 → | 508 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| ἡ | he | the | G3588 → | 19766 times |
| πρώτη | prote | first | G4413 → | 152 times |
| ἐκείνη | ekeine | that [one] | G1565 → | 260 times |
| ἦν | en | was | G1510 → | 2333 times |
| ἄμεμπτος, | amemptos | faultless, | G273 → | |
| οὐκ | ouk | not | G3756 → | 1664 times |
| ἂν | an | then would | G302 → | 165 times |
| δευτέρας | deuteras | for a second | G1208 → | 43 times |
| ἐζητεῖτο | ezeteito | was being sought | G2212 → | |
| τόπος. | topos | a place. | G5117 → | 94 times |
εἰIf
eiG1487 →508 times
γὰρfor
garG1063 →1039 times
ἡthe
heG3588 →19766 times
πρώτηfirst
proteG4413 →152 times
ἐκείνηthat [one]
ekeineG1565 →260 times
ἦνwas
enG1510 →2333 times
ἄμεμπτος,faultless,
amemptosG273 →
οὐκnot
oukG3756 →1664 times
ἂνthen would
anG302 →165 times
δευτέραςfor a second
deuterasG1208 →43 times
ἐζητεῖτοwas being sought
ezeteitoG2212 →
τόπος.a place.
toposG5117 →94 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Galatians 3:21Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law.
it leads to
- Galatians 2:21
I do not set aside the grace of God. For if righteousness comes through the law, Christ died for nothing.
Reached by 2 separate paths from here.
- Romans 9:31
but Israel, who pursued a law of righteousness, has not attained it.
- Galatians 2:21
Through
Hebrews 8:6Now, however, Jesus has received a much more excellent ministry, just as the covenant He mediates is better and is founded on better promises.
it leads to
- Hebrews 7:22
Because of this oath, Jesus has become the guarantee of a better covenant.
- Galatians 3:16–21
The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,” meaning One, who is Christ.
- Hebrews 12:24
to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
- Hebrews 7:22
Through
Hebrews 7:18So the former commandment is set aside because it was weak and useless
it leads to
- Galatians 4:9
But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them…
Reached by 2 separate paths from here.
- Romans 8:3
For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin.…
- Acts 13:39
Through Him everyone who believes is justified from everything you could not be justified from by the law of Moses.
- Galatians 4:9
Where this verse is studied
On this page
Studies17
On this chapter
About Hebrews
This page draws on 9 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on Hebrews 14; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Oecumenius, The Pseudo-Oecumenian Catena on Hebrews; Theophylact of Ohrid, Commentary on Hebrews and Thomas Aquinas, Commentary on Hebrews.