Bible Commentaries
Hebrews 8

Verses 1-2

WE NOW HAVE A HIGH PRIEST

The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, Hebrews 8:1

The writer of Hebrews is now reaching the summit of his argument.^(F1) He will continue to develop this thought for the next three chapters. The point is that we Christians now have a high priest. He is quite unlike the high priest in the Old Testament. We have already seen the great differences in his qualifications over those of Aaron. Now we see that the place of his ministry is far superior to the old priesthood since he ministers in heaven itself.

It seems strange that millions of Christians have lived over the period of almost two thousand years without really understanding that we now have a high priest in heaven. We have often looked to a priestly class on earth for our spiritual benefits. We have looked to human mediators when the scripture plainly states that there is but "…one mediator between God and mankind, the man Christ Jesus …" (1 Timothy 2:5).

Once again, we are taken to the imagery of Psalm 110, and we see that Jesus is seated at the right hand of God's throne in heaven. The fact that he is seated indicates that the redemptive work of his priestly sacrifice is finished. In the former earthly tabernacle there was no place to sit down since the work was never completed.^(F2) We note that this priest conducts his ministry from heaven and not just from earth. He is seated no less at the right hand of the Majesty on high, a place of great authority and dominion.

Thus, Jesus our high priest is the one who is now seated in heaven "and who serves in the sanctuary, the true tabernacle set up by the Lord, not by a mere human being" (8:2). Unfortunately for us, when we probe into heavenly realities we only see through a mirror dimly (1 Corinthians 15:12). There are many mysteries that remain hidden. From this verse it appears that in the heavenly, spiritual world there is a true tabernacle. Long ago Moses was instructed to make the literal tabernacle in the wilderness after the pattern shown to him on the mountain while he was with God (Exodus 25:40).

In some ways this reminds us of the great Greek philosopher Plato and his ideas. He believed that there were "perfect forms" in the heavenly realms and these were the models of all things on earth.^(F3) We cannot say that this is exactly what our author has in mind. He may well be speaking more of heavenly and spiritual realities that are far beyond our comprehension. While he speaks of a heavenly tabernacle or temple we must note in Revelation 21:22 that God Almighty and the Lamb ultimately make up the heavenly temple.^(F4) So in the final analysis, there will be no temple in the heavenly realms and will not be one in the New Jerusalem. So far as we know, the picture of the heavenly tabernacle is really directing us deeper into the mysteries of Jesus our Savior. We are even called upon to enter the real Holy of Holies in him and through his shed and sprinkled blood.

Let us think for a moment how the tabernacle is a spiritual picture of our salvation in Christ. When one approached the tabernacle there was first an entry into its outer court. We might picture this outer court as the Christian faith in general. It is possible for one to wander around for a lifetime in the outer court of Christianity – that is without making a real commitment to Jesus. Certainly the most prominent thing in the outer court was the great altar belching its flames. God did not want us to miss this and it literally blocked entrance into the tabernacle itself. It was the place of sacrifice and we have already learned that our forerunner Jesus offered himself. Because of his offering we are able to follow him in taking up our cross (Matthew 16:24); laying down our self-life; and in a sense watching our flesh-life being burned up. Then we are able to really follow him. Next, we see the laver of washing. By this we can picture baptism, the washing of the word and cleansing of the Holy Spirit. This laver pictures not only our positional sanctification but our life-long process of sanctification.

After this we are able to get on with real Christian living by actually entering the tabernacle itself. Inside we are illumined by the supernatural light of the Holy Spirit and of Christ himself, represented by the menorah. We are able to feast on the living bread or bread of his presence pictured by the table of showbread. Then at the golden altar of incense we are able to offer up our true and spiritual worship. At last we are beckoned in Hebrews 10:19-23 to actually enter into the Holy of Holies with Jesus. So very briefly, we see the tabernacle as a picture of our spiritual progress. It seems that most of all, God wanted us to see this spiritual pattern of progress laid out for us in the old tabernacle. These things will be covered in much more detail in the next two chapters.

It is said of this high priest that he serves as the ministering priest of the heavenly sanctuary (ton agion leitourgos). This does not refer simply to his status but it implies activity.^(F5) Jesus not only ministered on our behalf but he is still ministering. Of course, from the Greek word leitourgos we get our ideas of "liturgy" and "liturgical" today. Wuest points out that leitourgos itself is made up of leitos (belonging to the people) and ergon (work) or "work belonging to the people."^(F6) So Jesus is in the heavenly places listening to our prayers, helping us in our weakness and actually interceding for us.

Verses 3-5

THE OLD – A SHADOW OF THE HEAVENLY

Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one also to have something to offer. Hebrews 8:3

With this verse our author switches from the high priest to the priestly offering itself. In olden times a priest could not come before God without an offering. Now we must ask, exactly what is the offering of our High Priest? The author has already given us a hint about this in 7:27, that the offering is Christ himself – his body broken for us and his blood poured out for us. The author will deal with this subject again in 9:14. Calvin remarks about this offering, "We must learn ever to set before us the death of Christ, which alone sanctifies our prayers."^(F7) The nineteenth century commentator, A. R. Fausset also adds, "But as the high priest did not enter the Holy Place without blood, so Christ has entered the heavenly Holy Place with his own blood. That 'blood of sprinkling' is in heaven."^(F8)

"If he were on earth, he would not be a priest, for there are already priests who offer the gifts prescribed by the law" (8:4). As we have learned previously in Hebrews, Jesus not only did not spring from Aaron's line but he was from a different tribe altogether. Obviously, he could not have qualified as a priest on earth. The author here speaks in the present tense of gifts being offered to God by the priests (Gk. phospheronton). This is another clue that the temple in Jerusalem was still standing when this epistle was written.^(F9)

"They serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: 'See to it that you make everything according to the pattern shown you on the mountain'" (8:5). As we observe in several scriptures (Exodus 25:9,40; 26:30; 27:8; Numbers 8:4), it is implied that Moses not only had instructions but that he had actual illustrations from God as to how the tabernacle was to be built.^(F10) Obviously, our Hellenistic author was not so much interested in either the temple built by Solomon or the one built by Herod. He reflects much of the same sentiment as the Hellenist Stephen did in his dying sermon. He said almost in disdain, "However, the Most High does not live in houses made by human hands" (Acts 7:48). In time, the temple became greatly polluted so our author uses the tabernacle as the example of our salvation in Jesus.

The Greek words for "copy" (hypodeigma) and "shadow" (skia) are interesting. The former means an example, pattern or copy. The latter (skia) means a shadow or shade. Both seem to point us to deeper realities beyond that which is actually seen. In fact all the meticulous detail of the tabernacle mentioned in the Exodus account would not have had much purpose if there was not a better antitype overshadowing them.^(F11) For instance, let us think of the menorah or the lamp stand which beautifully pictures Jesus as the light of the world (John 8:12); or the table holding the bread of the presence which pictures Jesus as the living bread (John 6:35).^(F12) Everything in the tabernacle was somehow a picture of Jesus and his salvation that is now made available for us.

There is surely a message for us today that all the things related to our salvation must be according to the pattern. "One of the great delusions of modern worshipers is the fallacy that there is no pattern, actually, and that it makes no difference what people do religiously, just so they are sincere in it; but this text reveals God as a pattern-minded God."^(F13) True religion is complex but we are thankful to God that he has simplified it and presented it to us as a simple pattern and that with child-like faith we can receive Jesus as our Messiah.

God surely wants us to move beyond types, shadows, pictures and even buildings themselves to a real spiritual relationship with him. God wants us to live in him and he wants to live in us. Long ago a very distressed woman asked Jesus where she should worship, whether in Jerusalem at the temple or in Samaria. Jesus replied, "…believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem… Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth" (John 4:21,23-24).

Verses 6-7

A BETTER MINISTRY

But the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises. Hebrews 8:6

The Book of Hebrews in many places describes how the "new" is better than the "old." It speaks of better things (6:9); a better hope (7:19); a better covenant (7:22); better promises (8:6); better sacrifices (9:23); better possessions (10:34); a better country (11:16); a better resurrection (11:35); and a better word (12:24). One thing that makes everything so much better is that God's new program is no longer based on human performance. The new program will deal with internal desire and not merely with external things.^(F14) It will be based on God's word, upon his grace and solely upon the finished work of Christ.

It is important for us to realize that the Old Covenant with its promises dealt primarily with things in this present life. It focused on such things as length of days, increase in the natural realm, blessings upon harvests, victory over enemies, and peace with prosperity. There was very little said about eternal life. The New Covenant fully promises eternal life but it does not insure us that we will have earthly prosperity or even long life here on earth. Its focus is more on spiritual blessings.^(F15)

This, of course, flies in the face of what many Bible teachers say today and what many Christians fervently believe. We should remember that the Apostle Paul suffered beatings, stonings, shipwrecks, and numerous other dangers. He was at times hungry, thirsty, cold, naked, (2 Corinthians 11:23-33). However, he bore all these things in light of the great spiritual reward reserved for him in heaven.

Also, young and valiant Stephen never saw long life as promised in the Old Covenant but was martyred for Jesus at an early age (Acts 6:8ff). He died in glory with his eyes firmly fixed on the risen Christ. At this instance the one seated in heaven actually stood as his first martyr was stoned (Acts 7:55). We remember in Mark 10:30, that although Jesus promises some blessings in this world, he notes that they must also come with persecutions. It is true that the principles of both the Old and New Testaments, when put into practice, will promote blessing for ourselves and for others, but we cannot fix our eyes upon these natural blessings.

"For if there had been nothing wrong with that first covenant, no place would have been sought for another" (8:7). As we have seen, there was something wrong with the Old Covenant arrangement, but it was not that the word of God was weak or imperfect. The Bible says otherwise, "The law of the LORD is perfect, refreshing the soul. The statutes of the LORD are trustworthy, making wise the simple" (Psalm 19:7). As we have said before the problem was the weakness and sinfulness of human beings.

Verses 8-9

THE NEW COVENANT

But God found fault with the people and said, "The days are coming, declares the Lord, when I will make a new covenant with the people of Israel and with the people of Judah." Hebrews 8:8

Now we come to what has been called the longest quote in the New Testament.^(F16) It is the promise of a new covenant taken directly from Jeremiah 31:31-34. We see once more that the reason for the Old Covenant passing away was not with the covenant itself but it was due to the weakness of human flesh (cf. Romans 8:3).^(F17) We also see here that it is God alone who makes this covenant.

"There are two Greek words that can describe the concept of 'new.' Neos describes newness as regards to time…The ancient Greek word kainos (the word used here) describes something that is not only new in reference to time, but is truly new in its quality. It simply isn't a new reproduction of something old."^(F18)

It is clear here that God makes the covenant and not man. It is also clear that the New Covenant is not made with Christians as has often been supposed but with Israel and Judah.^(F19) We remember from history that the two houses divided shortly after the death of King Solomon in 930 BC. The southern kingdom, centered in Jerusalem, came to be called Judah and the northern kingdom, centered in Samaria came to be known as Israel. We also remember that the northern kingdom was carried away captive by the Assyrians in 722 BC. It was not until 586 BC that the southern kingdom went into captivity under the Babylonians.

It is a very important point that the New Covenant is made with these two houses. This is especially important considering that the people of the northern kingdom have been dispersed for some 2700 years and have all but disappeared from history. Still the prophets speak clearly of these scattered people being returned to the land in the last days (cf. Jeremiah 30:3; Ezekiel 37:16-22).

This is a great mystery of God and we Christians have not understood it very well. Throughout the twentieth century and to the present time the Jewish people have been returning to their ancient homeland amidst much opposition, especially from the Arab peoples surrounding the new state of Israel. This consternation, opposition and rage has now spilled over into many nations of the earth. Not only have the Jews returned (those remnants of Judah) but numerous people have returned supposedly from the scattered northern tribes of ancient Israel. We note again that it is with all of these that God will institute the New Covenant. We Christians are only grafted into that covenant by the grace and mercies of God (cf. Romans 11:17-18; & Ephesians 2:11-22).

How sad it is that while claiming the New Covenant for ourselves we Christians have consistently persecuted the Jewish people with whom the covenant was originally made. How could Christians have been tacitly involved in the recent Holocaust where six million Jews were murdered? George Guthrie remarks, "Many Jewish survivor-victims of camps like Auschwitz and Dachau remembered with bitterness that their jailers celebrated Christmas and Easter."^(F20) The Holocaust was just the most recent in a long series of persecutions over the ages that included forced conversions, forced baptisms, murders, economic oppressions, expulsions, crusades, and inquisitions.

It is clear from scripture that most of Israel and Judah will return to the Lord and fully inaugurate the New Covenant only after returning to the actual land of Israel. It will be in the land that Israel and Judah will receive a "new heart" and become cleansed from all their defilements (Ezekiel 36:24-28).

"It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they did not remain faithful to my covenant, and I turned away from them, declares the Lord" (8:9). Although God led Israel by the hand and placed before her the pillar of cloud by day and pillar of fire by night to be their guide, Israel still rebelled (Delitzsch remarks that rebellious Israel passed through every grade of paganism). "In fact, there is no period of the history of Israel before the captivity, in which more or less idolatry was not united with the worship of Jehovah, except the time of David and the first years of Solomon, during which, the influence of Samuel still continued to be felt."^(F21) Ultimately, because of their idolatry God turned away from them.

Verses 10-13

GOD'S LAW WRITTEN ON HEARTS AND MINDS

This is the covenant I will make with the house of Israel after that time, declares the Lord. I will put my laws in their minds and write them on their hearts. I will be their God, and they will be my people. Hebrews 8:10

With God's New Covenant we see a fulfillment that was only hinted at in the Old Covenant (Deuteronomy 6:6; Psalm 37:31; 40:8). We see the Law of God actually being written on people's hearts and minds. This is what Jesus came to do, to internalize the law and to apply it more deeply into the hearts and minds of his people. Let us give just a couple examples of this from the Sermon on the Mount. In Matthew 5:21-22 Jesus says, "You have heard that it was said to the people long ago, 'Do not murder, and anyone who murders will be subject to judgment.' But I tell you that anyone who is angry with a brother or sister will be subject to judgment…" Also in Matthew 5:27-28 he says, "You have heard that it was said, 'Do not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart." Jesus internalizes the law and deals with the area of angry thoughts and lustful looks. Under the Old Covenant it was theoretically possible for one to make a perfect offering and yet never deal with angry or lustful thoughts in the heart.

What does it mean to have the Law of God written on our hearts and minds? Let me illustrate with an example of driving our automobiles in city traffic. How do we react when we come to a stop light? For those of us who have driven for a number of years, the thought of whether or not we will stop at the red light is never dealt with consciously. When the light starts to turn our foot just naturally presses on the brake. We never say "Let's see, shall I stop at this light today or not?" This is an example of having a civil law written on our hearts and minds. Jesus does a similar thing with the moral laws of God. We should come to a point where breaking these laws is never even considered by us. They should have become a part of the fabric of our lives.

We want to quickly add that this is the sovereign work of God through the Holy Spirit. Even in the twenty-first century we are not able to do such things on our own. Paul says in Philippians 2:13, "for it is God who works in you to will and to act in order to fulfill his good purpose…" Paul also says in Galatians 2:20, "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me."

Long ago when Moses read the laws of the covenant to Israel the people said, "We will do everything the LORD has said; we will obey" (Exodus 24:7). Meyer remarks of this, "But how little they knew themselves! Within a week or two they were dancing wildly around the golden calf."^(F22) How true it is that "the law is ruinous and fatal to us as long as it remains written only on tables of stone."^(F23) Indeed the scripture says, "…for the letter kills, but the Spirit gives life." (2 Corinthians 3:6).

Someone may wonder about how it is possible for God alone to make this New Covenant? The very meaning of a covenant is an agreement between two parties. Meyer also helps us with this quandary, "Do you ask how God can call this a covenant, in which there is no second covenanting party? The answer is easy: Jesus Christ has stood in our stead, and has not only negotiated this covenant, but has fulfilled in our name, and on our behalf, all the conditions which were necessary and right."^(F24)

"No longer will they teach their neighbor, or say to one another, 'Know the Lord,' because they will all know me, from the least of them to the greatest" (8:11). This statement seems almost incredible; that there will not be a brother or neighbor left on earth who does not know the Lord. Yet the Bible tells us of a day when the kingdom of God is fulfilled. The prophet Habakkuk says of this day, "For the earth will be filled with the knowledge of the glory of the LORD, as the waters cover the sea" (Habakkuk 2:14).

"For I will forgive their wickedness and will remember their sins no more" (8:12). God is really emphatic about this statement. In the Greek there are two negative particles that occur before the word "remember."^(F25) God will in no way and in no wise remember our transgressions. Under the New Covenant it is if we have never sinned in the first place.^(F26) Our sins are wiped out – forgiven and forgotten. They will not be brought up again in all eternity.

"By calling this covenant 'new,' he has made the first one obsolete; and what is obsolete and outdated will soon disappear" (8:13). The Greek word for "disappear" (aphanismou) is used in verbal form in James 4:14. In this scripture it speaks of the transience of our human lives.^(F27) Here Linski speaks of the Old Covenant as "tottering with senility" and "like an old, old man who is sinking into the grave."^(F28)