Bible Commentaries
Hebrews 8

Verses 1-5

Heb 8:1-5

THE SUPERIORITY OF CHRIST’S

PRIESTHOOD FURTHER DEMONSTRATED

FROM THE HIGHER AND BETTER

SPHERE OF HIS MINISTRY

Hebrews 8:1-5

Hebrews 8:1 ---Now of the things which we have spoken this is the sum. Or more literally: But the crown upon the things spoken [is this]; we have such a High Priest who sat down on the right hand of the throne of the Majesty in the heavens; a Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man.—The word rendered sum (kephalaion) means (1) that which is chief or principal; (2) the sum or result of numbers added together and set down at the head of the column; (3) the crown or that which gives completeness to anything, and (4) the division of a book, as a chapter or section. The object of the Apostle is not to give a summary of what was said before, for in the next verse, he states as an additional argument, the sublime fact that Jesus is now a Minister of the heavenly Sanctuary and of the true Tabernacle which the Lord pitched and not man. His idea therefore seems to be this: that in what follows we have not only the chief, but also the crowning point of the whole argument. It all culminates in the glorious and important fact that Jesus is now a High Priest and Minister, not of the typical economy, but of the real; not of the shadow, but of the substance.

Heb 8:1---who is set on the right hand, etc.—Who sat down (ekath- isen) : that is, when he made his one offering in the heavenly Sanc­tuary. The best commentary on these words is given by the Apos­tle himself in Hebrews 10:11-13. “Every High Priest,” he says, [belong­ing to the Levitical order] “standeth daily ministering and offer­ing oftentimes the same sacrifices which can never take away sins. But this man after he had offered one sacrifice for sins, forever sat down on the right hand of God; from henceforth expecting till his enemies he made his footstool.”

Hebrews 8:2 ---A minister of the sanctuary,—The word rendered minister (leitonrgos) means a public officer of high and honorable rank, whether civil, military, or religious. It is here applied to Christ, as the High Priest of the New Covenant. The word sanctuary (ta hagia) means Heaven itself, the archetype of the Most Holy Place of the ancient Tabernacle. In this sense, the same Greek words are used in Hebrews 9:8 Hebrews 9:12 Hebrews 9:24-25 Hebrews 10:19 Hebrews 13:11.

Hebrews 8:2 ---and of the true tabernacle,—The adjective true (alethinos) denotes not only the real as opposed to the false (as alethes), but also, and more particularly, the perfect and substantial, as opposed to the imperfect and unsubstantial. The Tabernacle of Moses was a real structure, formed and fashioned according to the exact model which was shown to him in the mount. But nevertheless it was a mere shadow of the true; the type of that in which Christ now officiates as our High Priest. The former was made by human hands, and was constructed of perishable materials; but the latter is the workmanship of God himself, a Bethel that will never wax old.

What, then, is this true Tabernacle, of which Christ has become the prime Minister?

Some, as Moll and Kendrick, maintain that it is identical with the Sanctuary; and that the term true tabernacle is therefore but another name for Heaven itself, into which Christ has for us en­tered. They argue that the rending of the Vail, when Christ was crucified, was a virtual removal of all distinctions between the Holy Place and the Most Holy; and that henceforth they were to be regarded as one and the same; so that the name, true tabernacle, is used here but as an explanatory synonym of the word sanctuary.

But to this it may be objected (1) that the rending of the Vail did not in any way change the local relations and objects of the two apartments. It only indicated that henceforth the way from the Holy Place into the Most Holy was made manifest. See 9: 8. (2) Moll’s view is inconsistent with the most natural construction and obvious meaning of the sentence. The first impression of any one on reading the text would be that the Apostle refers here to two separate and distinct apartments. (3) It is opposed to the ttsus loquendi of the Hebrews, for whose special benefit the Epistle was written. Sometimes indeed the word tabernacle (skene) is used as the name of the whole structure, including both the Holy Place and the Most Holy; and sometimes it is used to denote ei­ther of these apartments. But when it is used, as here, in connec­tion with the word sanctuary (to hagion or ta hagia) it means simply the east room of the Tabernacle, or that of which this was a type. See Leviticus 16:16-17 Leviticus 16:20 Leviticus 16:23 Leviticus 16:33, etc. And (4) in 9: 11, 12, our author evidently keeps up a distinction between the Tabernacle and the Holy of holies; for Christ, he says, according to the most approved rendering of the passage, passed through the true or more perfect Tabernacle into the Most Holy Place. For these and other like reasons, most expositors justly maintain that there is still a difference between the Sanctuary and the true Tabernacle. But if there is a difference, what is it ?

Macknight, following Josephus and Philo, makes the whole Tab­ernacle a symbolical representation of the universe; alleging that the Most Holy Place was symbolical of Heaven, and that the Holy Place was a symbol of the whole Earth. See Jos. Ant. iii. 7.3. This hypothesis originated in an attempt on the part of Jose­phus, Philo, and others, to make the symbolical system of Moses harmonize with the tenets and speculations of Gentile philosophy. It has no foundation whatever in the word of God. Delitzsch maintains, as we have seen (Hebrews 7:26), that the Sanctu­ary was a symbol of the uncreated Holy of holies of the Divine na­ture, into which Christ entered when he ascended from Mount Olivet; and that the Tabernacle proper or Holy Place was a sym­bol of the highest created heaven, where dwell the angels and the spirits of the just made perfect. But this again is too fanciful, and without scriptural support.

A more plausible hypothesis is that of Hofmann and others, who maintain that by the true Tabernacle is meant here the glorified body, or, as some say, the human nature, of Christ. In support of this hypothesis it is alleged (1) that in John 1:14, it is said, “The Word was made flesh and dwelt (eskenosen, tabernacled) among us”; (2) that in John 2:21, Christ himself speaks of his body as a tabernacle or temple (3) that in Hebrews 10:20, the Vail of the Temple is represented as a symbol of his flesh; and (4) that in Ephesians 2:19-22, Christ and the Church are together compared to a holy temple. All this is quite plausible, but by no means conclusive. That Christ’s body may be properly compared to a tabernacle, no one, of course, doubts who believes the Bible to be the word of God. But this is not the question. The point to be determined is, not whether there is any analogy between the body of Christ and a tabernacle, but whether it is the antitype for the symbolizing of which the Jewish Tabernacle was constructed. That it is not, seems probable for several reasons; but chiefly for this, that the true Tabernacle is here represented not as a part of Christ, but simply as the sphere in which he, in his full and proper personality performs his ministry.

Is then the Church of Christ the true Tabernacle?

In favor of this hypothesis it may be said (1) that the Church sustains the same relation to Heaven that the Holy Place of the Tabernacle and Temple did to the Most Holy. God’s only re­vealed way of entering into Heaven is through the Church. (2) The Holy Place of the Tabernacle had ordinances corresponding with the ordinances of the Church. In it was the Table supplied constantly with the twelve loaves emblematical of the bread of life, of which we partake, not in, but through, the ordinances of the Church, particularly the Lord’s Supper. See John 6:33 John 6:35 John 6:48 John 6:50 John 6:53-56. There, too, was the Altar of incense, corresponding with the altar of prayer (Psalms 141:2; Luke 1:9-10; Revelation 5:8 Revelation 8:3-4) ; and there was the light of the seven lamps of the golden Candlestick, corresponding with the light of the Holy Spirit, by means of which the Church is made the light of the world (Isaiah 60:1; Matthew 5:14; Revelation 1:20). (3) The Church of Christ is compared in Acts 15:16-17, to a booth or tent (skene), so en­larged that the Gentiles, as well as the Jews, may find shelter and protection under it. Compare Isaiah 54:1-4. (4) In 1 Corinthians 3:16, Paul says to the Corinthian brethren, “Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you?” And in 2 Corinthians 6:16, he says, “Ye are the Temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people.” And again the same Apostle says in his Epistle to the Ephesians (2: 19-22), “Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints and of the household of God; and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone; in whom all the build­ing fitly framed together groweth into a holy Temple in the Lord: in whom ye also are builded together for a habitation of God through the Spirit.” In like manner, writing to Timothy, he calls the Church the house of God (1 Timothy 3:15) ; and so he does also in Hebrews 3:6 Hebrews 10:21. The same thought is also expressed in 1 Peter 2:5. From all of which we are constrained to believe that the true Tabernacle and the Church of Christ cannot be separated: they are certainly identical in whole or in part.

But to this view, it is proper to say, there is this apparent objec­tion. The Church of Christ did not exist as a distinct organization till the Day of Pentecost, A.D. 34, about ten days after Christ’s ascension. That God had a people even from the beginning, and that Christ had followers from the beginning of his public ministry, is of course conceded. But not till the Pentecost that next fol­lowed after his resurrection, was he publicly proclaimed the anointed Sovereign of the universe (Acts 2:36) ; not till then was any one baptized by his authority into the name of the Father, and of the Son, and of the Holy Spirit (Acts 2:38) ; and not till then was the Spirit given to animate the body (John 7:37-39). And yet it is said in Hebrews 9:11-12, that Christ entered through a greater and more perfect Tabernacle (than that of Moses) into the Most Holy Place. Now I think it must be conceded that this greater and more perfect Tabernacle is identical with the true Tabernacle of our text; and if the true Tabernacle is identical with the Church, then how could it be said with propriety that Christ went up through the Church ten days before it had a distinct organic existence ?

Perhaps a reference to Christ’s mode of teaching by parables may assist us in solving this confessedly difficult problem. At one time he compares the kingdom of Heaven to a grain of mustard seed; at another, to leaven; at another, to a dragnet; at another, to ten virgins, etc.; his object being in all these cases to illustrate only some one element or characteristic of his Kingdom. Seldom, if ever, does he include in his comparisons all that belongs to it as a complete and perfect organization. May not Paul then, in like manner, speak by synecdoche of the greater and more perfect Tab­ernacle, having reference at the same time to some of the elements of the Church of Christ? The Church is the same thing as the Kingdom of Christ on earth, only viewed under different aspects. It, as well as the Kingdom, has its essential elements. Christ is its head; believers anointed with the Holy Spirit are its members: the promise given to Abraham concerning Christ (Galatians 3:17) may be regarded as its constitution; the rules and regulations given by the Apostles are its laws and ordinances; Apostles, Prophets, Evange­lists, Elders, and Deacons, are its officers; the sanctified portion of the Earth is its territory, and the blue vault of heaven, covered with cherubim, may perhaps be regarded as an emblem of its can­opy or inner curtain. Now as Christ so often speaks of his Church or Kingdom by synecdoche, putting a part for the whole; and as the inner curtain of the Tabernacle is often put for the Tabernacle itself (see, for instance, Exodus 40:19), may we not with propriety regard the sky, covered as it is with the wings of angels and the protecting shield of God’s providence, as emblematical of the greater and more perfect Tabernacle referred to in Hebrews 9:11 ? And is not this view corroborated by what is said in Hebrews 4:14? See notes on Hebrews 9:11.

If this view of the matter is correct, it may serve to explain that precept of the Law which required that no one should be in the Tabernacle while the High Priest went into the Holy of holies to make an atonement for the people. (Leviticus 16:17.) When Christ went up through the heavens (Hebrews 4:14) into the Most Holy Place, on the fortieth day after his resurrection, he left behind him many sincere and devoted followers; but it was not until after that he had made expiation for the sins of the world, and came out to bless the people by his Spirit on the following Pentecost, that the Church was fully organized and prepared for a habitation of God through the Spirit. Then, for the first time, believers were received into it on condition of their repenting and being baptized into the name of the Father, and of the Son, and of the Holy Spirit.

Hebrews 8:3 ---For every high priest is ordained, etc.—The logical train of thought in this connection is well stated by Delitzsch as follows: “Christ is a priest in the heavenly archetypal Sanctuary (verses 1, 2), for there is no priest without some sacrificial function (verse 3);; and if here on earth he would not be a priest at all (verse 4), where there are priests already who serve the typical and shadowy Sanctuary (verse 5). The priestly functions of Christ must therefore be discharged in a higher sphere, and so it is.” Or to express the same train of thought syllogistically, “A priest’s office is to offer sacrifice; Christ is a priest; and therefore he must have some­thing to offer. The sphere in which Christ’s priestly office is dis­charged must be either an earthly or a heavenly one; but an earthly one it cannot be, inasmuch as on earth (in the material Tabernacle) there are other priests officiating according to the law, and therefore Christ’s sphere of priestly operation must be a heav­enly one.”

To this view of the matter it has been objected that Christ is thus represented as making frequent and continual offerings like the Levitical priests, whereas our author says distinctly that he has made but one offering, and that this has been made once for all, never again to be repeated. See Hebrews 7:27 Hebrews 9:12 Hebrews 9:26 Hebrews 9:28 Hebrews 10:12.

But the allegation does not logically follow from the premises, for the Apostle speaks here indefinitely with regard to time, and the whole expression may be rendered thus: “Wherefore it [was] necessary that this [Priest] should also have something which he might offer” (prosenegke). So the passage is translated by Beza, Bengel, Bleek, De Wette, Lunemann, Hofmann, Macknight, and others. And hence the reference may be simply to the one offering which Christ made of himself in the heavenly Sanctuary after his ascension. But as this one offering of Christ, by means of which he made an atonement for the sins of the world, is the ground of his continued ministry in our behalf, I am inclined to think with Delitzsch, Alford, Moll, and others, that the Apostle refers here particularly to the constant use and application of the one offering of Christ, as the only means of procuring our pardon, justification, and sanctification. Christ’s one offering is, in fact, a continual of­fering; an offering the efficacy of which will endure forever. So that while he officiates as a minister in the heavenly Sanctuary, and in the true Tabernacle, he will always have to offer what is fully adequate to the justification and salvation of all who come unto God by him.

Hebrews 8:4 ---For if he were on earth, he should not be a priest,—The meaning of this verse is quite obvious from what precedes. As Christ was not of the house of Aaron, he could not lawfully offici­ate as a priest on earth. (Numbers 18:1-7.) True, indeed, as our au­thor shows in 7: 11-19, the law had ere this been abolished. As a religious institution, it was abrogated when Christ was crucified. (Colossians 2:14.) But no other law creating a new order of earthly priesthood had been enacted in its place. And as, for wise and be­nevolent reasons, God allowed the law of Moses to continue for a time as a civil institution, it was, in fact, the only existing law on earth, of Divine appointment, according to which gifts and sacri­fices could be rightfully offered. This point of the argument was, of course, well understood and appreciated by the Hebrew breth­ren.

Hebrews 8:5 ---Who serve unto the example, etc.—Or more literally and correctly: Who serve the delineation and shadow of heavenly things. The word rendered delineation (hupodeigma) means (1) a private sign or secret token, and (2) a delineation or copy of anything. Here, it denotes that the Jewish Tabernacle, with all that pertained to it, was but a faint symbolical representation of the heavenly Sanctuary and the true Tabernacle. The word shadow (skia) is added with the view of intensifying the thought; thus in­dicating that the given representation was wholly destitute of the substance which is inherent in the heavenly realities.

Hebrews 8:5 ---as Moses was admonished of God, etc.—The Apostle now submits as proof of the above allegation, the fact recorded in Exodus 25:40, that when Moses was about to make the Tabernacle, God directed him to frame it according to the exact pattern (tupos) showed to him in the mount. In order that this symbolical struc­ture might exactly correspond in its shadowy outlines with the heavenly archetypes, God, it seems, caused Moses to see in vision a just representation of these on Mount Sinai, and then instructed him to make the Tabernacle according to this pattern. And hence, according to the testimony of Moses, the Jewish Tabernacle was not an original structure, but only a copy of the representation which God gave to him of the heavenly Sanctuary and of the true Tabernacle. From all of which it is evident that the sphere of Christ’s ministry is greatly superior to that in which Aaron and his successors performed their services, and consequently that his priesthood is also greatly superior to theirs.

It is no objection to the view above taken of the true Taberna­cle, that it is here ranked and classified with the “heavenly things,” of which the Jewish Tabernacle was but a shadowy representation. For the Church of Christ is in no proper sense a worldly institu­tion. It is in all its essential elements identical with the kingdom of heaven, and hence those who become members of it are said to sit down together “in heavenly places in Christ Jesus.” See Ephesians 1:3 Ephesians 2:6; Hebrews 9:23.

REFLECTIONS

1. How true it is that the testimony of Jesus is the spirit of prophecy. (Hebrews 7:1-10.) Who, without the aid of the Holy Spirit, would have ever thought that the fourteenth chapter of Genesis has any reference to Christ? But it is even so. God who sees the end from the beginning, knows always by what means his ends and purposes can be best accomplished. To effect these, he often turns the hearts of kings as the rivers of water (Proverbs 21:1), and makes the history of individuals and of nations fill up the exact measure of his benevolent intentions. Thus it was, for instance, that he made Hagar a type of the Old Covenant, and Sarah a type of the New (Galatians 4:21-31) ; and thus it was that he made Melchisedec a type of Christ; so that in the ages to come he might make it manifest to all that he is himself the author of the whole plan of re¬demption, and that his son, Jesus Christ, is the Alpha and Omega of the whole Bible.

2. As Jesus had no predecessor, so also he has no successor in office (verses 16, 17). Like Melchisedec, he remains a priest upon his throne perpetually. Not that he has to offer daily, w’eekly, monthly, and yearly sacrifices, like the Levitical priests; for by one offering he has made full and complete expiation for the sins of the world. But as he ever lives to make intercession for us, so also he must of necessity be continually presenting the one offering of

himself to God, as the ground of his intercessions, and as the only means of our justification. This priestly function can never be transferred to another. And consequently the word of the oath which was since the Law maketh him a priest forevermore.

3. The Old Testament is not “a fable devised by learned and crafty Hebrews,” but a revelation from God, given to us by holy men of old, as they were moved by the Holy Spirit. (2 Peter 1:20-21.) What Jew would ever ot his own accord have predicted the rise of another priest after the order of Melchisedec, and not after the order of Aaron? What, but the Spirit of the Almighty, could have ever induced David to utter a prophecy involving the abroga¬tion of the whole Jewish economy? Truly, ‘‘all Scripture is given by inspiration of God.”

4. None who believe in Christ need ever be dismayed at the approach of death or anything else, for he is both able and willing “to save to the uttermost all who come unto God through him, seeing he ever lives to make intercession for us” (Hebrews 7:5). All other helps will fail, sooner or later. Our friends may now comfort us in many ways; and physicians by their skill and timely remedies may greatly relieve our present sufferings. But death will soon separate us all, and put an end to all our kind offices here in behalf of one another. For no man can redeem his brother from death, nor save him from the corruption of the grave. But Jesus never forsakes those who trust in him. (Hebrews 13:5.) Having washed us from our sins in his own precious blood, he will not desert us in the hour of death, nor will he then allow any calamity to overcome us; so that we may say confidently with David, “Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff, they comfort me.” (Psalms 23:4.) And with Paul we may exclaim, “O Death, where is thy sting? O Grave, where is thy victory?” (1 Corinthians 15:55.) But what else than the religion of Jesus can fill the soul with such con¬fidence and consolation ? What has infidelity to offer in the hour of death to her many votaries? What has she ever done, and what can she do, to enlighten the understanding and fill the heart with confidence in reference to the future? What skeptic was ever known to say, as does Paul, “We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens”? Who but the Christian can say with confidence, “To be absent from the body is to be present with the Lord”? And again, “It is better to depart and to be with Christ”? And still again, “There is a rest which remains for the people of God” ? This is the language of him, and of him only, who knows in whom he has believed, and who is fully persuaded that he is able to keep that which he has committed to him. (2 Timothy 1:12.)

5. The religion of the Lord Jesus is just such a religion as we all need (Hebrews 7:26-27). Notwithstanding all that infidels and scoffers have said against it, it so happens that the man who understands and obeys it most perfectly, is always, other things being equal, the most happy and the most useful member of society. And so, also, it is with whole communities and nations. Those that are most completely under the influence of the religion of Christ, are always the most happy and prosperous. The religions of the ancient Egyptians, Greeks, Romans, Celts, and Goths, all failed because of their incapacity to make men happy. There was nothing in them to satisfy the longing desires of the human heart. And for the same reason, Brahmanism, Buddhism, Mahometanism, and all other systems of false religion, are now waxing old and “are ready to vanish away.” But Christianity is constantly gaining more power and influence over mankind, as civilization advances. And it is doing so simply because it presents to us a perfect Savior; one who is “holy, harmless, undefiled, separate from sinners, and made higher than the heavens.” It reveals to us the only proper antidote for sin, the only atonement that is at all adequate to so meet and satisfy the claims of the Divine government, that God can be just in justifying those who believe in Jesus. It presents to us just such motives as best serve to make us hate sin, love holiness, do justice, and walk humbly, righteously, and godly in this present world. And, finally, it offers to us on the simple conditions of faith and obedience, just such a salvation as the heart of every man desires: a salvation from sin, death, hell, and the grave. And, in a word, it withholds from us nothing that is calculated to elevate, refine, and purify the heart; to make us like God; to fit us for doing his will here, and for enjoying his presence hereafter. Can such a religion be a falsehood? Judge the tree by its fruit.

6. How infinitely glorious and exalted is the great High Priest of our confession! (Hebrews 8:1-2.) Having by the grace of God tasted death for every man, and made an atonement for the sins of the world, he now sits as a priest upon his throne, and officiates as a minister of the heavenly Sanctuary and the true Tabernacle. No wonder, then, that all heaven is filled with his praises, while the angels and the redeemed behold his glory and think of his conde¬scending love in providing for the ransom of millions, who without his atoning sacrifice must have perished forever.

“But angels can never express,

Nor saints who sit nearest his throne,

How rich are his treasures of grace;

No, this is a secret unknown.”

Commentary on Hebrews 8:1-5 by Donald E. Boatman

Hebrews 8:1 --The chief point is this, we have such a high priest

Everything said builds up to this one great point. All the discussion is to show the great superiority of Christ over all.

Hebrews 8:1 --Who sat down on the right hand of the throne

The authors are agreed.

a. This is where Peter said He was on Pentecost, Acts 2.

b. This is where Stephen saw Him, Acts 7:55.

c. John saw Him there, Revelation 4.

When did He sit down?

a. Hebrews 10:11-13 answers: “But this Man after He had offered one sacrifice for sins, forever sat down on the right hand of God.”

Hebrews 8:1 --of the majesty in the heavens

The “majesty” refers to God. The “heavens” would refer to the holy of holies where Christ now serves as Priest.

Hebrews 8:2 --a minister of the sanctuary

The word “minister” usually means a public office of high and honorable rank.

a. This can be civil, or military, or religious.

b. Christ ministers in the sanctuary, indicating a spiritual service. The word “sanctuary” is also translated “holy things”. Milligan believes the word in the Greek means heaven itself. He says the word is used in that sense in Hebrews 9:8; Hebrews 9:12; Hebrews 9:24-25; Hebrews 10:19; Hebrews 13:11. The word “sanctuary” probably refers to the heavens but the holy of holies and the tabernacle, to the church.

Hebrews 8:2 --and of the true tabernacle

Here he means the substantial one—the perfect as in contrast with the imperfect.

Milligan has a lengthy discussion at this point (p. 219.)

a. Some try to say that the sanctuary and the tabernacle are different, others that they are the same.

b. “. . . and of” indicates a different subject is referred to than the sanctuary.

The church must be referred to here, for many scriptures teach that the church is a building. Acts 15:16-17; 1 Corinthians 3:16; 1 Corinthians 6; 2 Corinthians 6:16; Ephesians 2:19-22; 1 Timothy 3:15; 1 Peter 2:5; Hebrews 3:6; Hebrews 10:21.

Hebrews 8:2 --which the Lord pitched, not man

This is a temple not made with hands.

a. Stephen said so. Acts 7:48.

b. Paul said so. Acts 17:24.

Matthew 16:18 : “I will build My church,” was a claim of Christ.

a. If the Lord pitched it, then we have no right to build otherwise.

b. The pattern is pitched; let us build accordingly.

Hebrews 8:3 --For every high priest is appointed to offer both gifts and sacrifices

“Gifts” would refer to the free-will offerings. “Sacrifices” refers to those specifically commanded of God.

Hebrews 8:3 --wherefore it is necessary that this High Priest also have somewhat to offer

What could He offer but Himself? This offering does not need to be repeated—Hebrews 7:27; Hebrews 9:12; Hebrews 9:26; Hebrews 9:28; Hebrews 10:12.

Jesus told what the greatest love was: “—to lay down a life for a friend,” John 15:13.

a. Christ was therefore obligated to die for man.

b. If He gave anything less, He could not show His love as marvelously.

Hebrews 8:4 --Now if He were on earth, He would not be a priest at all

He could not lawfully do it.

a. He was not of the house of Aaron; therefore, He was not qualified, Numbers 18:1-7.

Severe punishment was provided for one who invaded the office. Numbers 16:1-35; Numbers 18:3-7; 2 Chronicles 26:16-21. Observe that even Levites were killed if they encroached upon the office. Numbers 18:3.

Hebrews 8:5 --who serve that which is a copy

“Serve” means “the performance of sacred rites”.

a. The old covenant with its ordinances and priests pictured to us a priesthood to come.

b. “Serve” as used here means to “portray”.

“Copy” means “an example”.

a. The Levitical priests were serving as an example of what later was to come.

b. This made it very important that all things be made and done according to the pattern.

Hebrews 8:5 --and shadow of the heavenly things

This is true typology. Too many endeavor to stretch typology over all the Old Testament, and they make some strange lessons. We can best understand heavenly things when God illustrates on earth as He did with this type.

Hebrews 8:5 --Even as Moses is warned of God when he is about to make the tabernacle

The warning is Exodus 25:40. This is stronger than just being informed how to build.

Hebrews 8:5 --that thou make all things according to the pattern that was showed thee in the mount

Moses was not allowed to change—add or substitute. Observe three things:

a. The ancient rituals were appointed for a purpose.

b. All modes of worship are false which are not invented by the hand of God.

c. There are no true symbols except those which the Lord gives. We have similar warnings today. Galatians 1:8-9; Revelation 22:18-19; 1 Corinthians 11:2.

What would the church be like if it were built according to the pattern?

a. The modernist says there is no pattern.

b. How can we find fault with Protestantism and Catholicism if there is no pattern?

c. God has a pattern for His church, and we must build accordingly.

Study Questions

1323. In verse one Paul speaks of a “chief point”. What is it?

1324. Where is this High Priest?

1325. Is there significance in the statement, “right hand”?

1326. Did other preachers and writers locate Him differently?

1327. What verse of the Bible tells us when He sat down there?

1328. What does the word “majesty” refer to?

1329. What does the word “heavens” refer to?

1330. What is the meaning of the word “minister”?

1331. What is the meaning of the word “sanctuary”?

1332. Could it mean “holy things”? Why?

1333. Could it mean heaven, or the holy of holies?

1334. What is the true tabernacle?

1335. Is the church ever spoken of as a building? Cf. Acts 15:16-17; 1 Corinthians 3:16; Hebrews 3:6.

1336. Does Revelation 21:3, which says, “Behold the tabernacle of God is with men”, have a bearing?

1337. Does Hebrews 9:11 refer to the same tabernacle?

1338. Verse two says this tabernacle was pitched by God, not man. If it is not the church, then what has He built besides the church, and where is it recorded?

1339. What is meant by the name “Lord”—Christ or God?

1340. If the Lord pitched, what is meant by it?

1341. Do we have any right to build differently than the Lord commanded?

1342. In this verse two words are significant, “sacrifices” and “gifts”, What is the difference?

1343. Would Christ be performing a priestly duty if He had nothing to offer?

1344. What did He offer?.

1345. Is this offering repeated? Cf. Hebrews 7:27; Hebrews 9:12; Hebrews 9:26; Hebrews 9:28; Hebrews 10:12.

1346. Verse four is a short one stating that Christ could not act as High Priest on earth, Why?

1347. Compare Numbers 18:3 to see that Levites were limited in duties and privileges.

1348. What is the meaning of the word “serve”?

1349. What is the meaning of the word “copy”?

1350. If all the Old Testament ritual and service was a copy or example of something to follow, was it necessary for the copy to be right?

1351. What happens in a newspaper if the first copy has mistakes undetected or carelessly prepared?

1352. What is a warning? Is it generally accompanied by a threat?

1353. Of what was Moses warned? Exodus 25:40.

1354. Is this stronger than just telling him how to build?

1355. Would “according to the pattern” allow for substituting or alterations?

1356. Where did Moses get his pattern?

1357. Are there true symbols other than those of God?

1358. Do we have any warnings about the gospel being kept pure? Cf. Galatians 1:8-9; Revelation 22:18-19; 1 Corinthians 11:2; 2 Timothy 3:16-17.

1359. If the modernist is correct that there is no pattern for the church, do we have any right to be critical of Catholicism or Protestantism?

1360. What would have been revealed about the character of Moses if he had dared to change the pattern, or was careless?

1361. Could the same charge be brought to us?

Verses 6-13

Heb 8:6-13

SUPERIORITY OF THE NEW COVENANT

Hebrews 8:6-13

Hebrews 8:6 ---But now hath he obtained a more excellent ministry,—That is, a ministry more excellent than that of the Levitical priests. The degree of this superior excellence is measured, as our author now proceeds to show, by the superior excellence of the new and better covenant of which Christ has become the Mediator. The word mediator (mesitcs) means one who intervenes or goes between two parties, as an interpreter, a reconciler, an internuncio, or an inter­cessor. “In all ages, and in all parts of the world,” says Calmet, “there has constantly prevailed such a sense of the infinite holiness of the supreme Divinity, with so deep a conviction of the imperfec­tions of human nature and the guilt of man, as to deter worshipers from coming directly into the presence of a being so awful; and recourse has therefore been had to mediators. Among the Sabi- ans, the celestial intelligences were constituted mediators; among other idolaters, their various idols; and this notion still prevails in Hindostan and elsewhere. Sacrifices were thought to be a kind of mediator; and, in short, there has been a universal feeling, a senti­ment never forgotten, of the necessity of an interpreter or mediator between God and man.”

Under the Old Covenant, the office of mediator was filled pri­marily by Moses (Exodus 20:19-21 Exodus 24; Galatians 3:19-20) ; and after him it seems that the high priest discharged the duties of a media­tor, standing, as he ever did, between God and the people, espe­cially on the Day of Atonement (Leviticus 16). But under the New Covenant there is but “one mediator between God and man, the man Christ Jesus.” (1 Timothy 2:5.) He stands as security on the part of God, that he will graciously fulfill all his promises to man (Hebrews 7:22) ; and on the part of man he appears before God, not only to plead our cause, but also to make purification for our sins, with his own blood, according to the Scriptures. Through him God can now be just in pardoning and justifying every obedient penitent believer; and through him, unworthy as we are, we can now come to God, as children to a father, and obtain mercy and find grace for seasonable help. (Hebrews 4:16.)

The superior excellencies of the “better covenant" and the “bet­ter promises" will become more obvious as we proceed with the exegesis of the following verses.

Hebrews 8:7 ---For if that first covenant had been faultless, etc.—The form of the argument which our author uses here is the same which he has employed in Hebrews 7:11. If the first covenant had been sufficient to accomplish God’s purposes with respect to the salva­tion of man, then most assuredly he would never have set it aside and made way for another. “For if," as Paul argues in his epistle to the Galatians (Galatians 3:21), “there had been given a law that was able to give life, then, indeed, righteousness would have been by law”; and the New Covenant in that event would never have been inaugurated. But when it was fully demonstrated by the deeds of law no flesh could be justified before God (Romans 3:20; Galatians 2:16 Galatians 3:11) ; then it pleased God to give to his people a new and better covenant, which is established on better promises.

Let it not be supposed, however, that God was in any way disap­pointed in his purposes with respect to the Old Covenant. He can never be disappointed, as man is often disappointed; for known unto him are all his works from eternity (apo aionos). Acts 15:18.) The fact is that the Law, or Old Covenant, was never given for the purpose of justifying any man. It was added simply “on account of transgressions, till the seed should come, to whom the promise was made"; and it was intended to serve as a schoolmas­ter in bringing us to Christ. (Galatians 3:19 Galatians 3:24.) But the Holy Spirit often speaks of things relatively, according to our conceptions of them. See, for example, Matthew 19:17 and John 1:21. And just so it is in this case. The Jews all looked upon the Old Covenant as the power of God for the salvation of the seed of Abraham ac­cording to the flesh. And viewed in this light, it was of course faulty; for by it no man ever was or ever could be saved. And hence when God had accomplished his benevolent purpose in giving it to the people, he then took it out of the way, and gave to them a better covenant “established on better promises.”

Hebrews 8:8 ---For finding fault with them—Or as it may be rendered in more exact harmony with the context: For finding fault he saith to them. God found fault with the Covenant, as above explained, and he also found fault with the people, for they were constantly transgressing the laws and requirements of the Covenant; and it, as a consequence, was constantly condemning them. Such an ar¬rangement, therefore, however necessary as a preliminary measure, was never intended to accomplish fully God’s benevolent designs and purposes with regard to the salvation of the world. And hence after the conquest of Jerusalem by the Chaldeans, about 588 B.C., while the captives were detained at Ramah, God revived the hearts of his disconsolate children by giving to them the very en¬couraging series of prophecies found in Jeremiah 30-31, from which our author makes the beautiful extract given in the following verses.

Hebrews 8:8 ---Behold, the days come, saith the Lord, when I will make, etc.—Or more literally: Behold, the days are coming, saith the Lord, when I will accomplish (sunteleso) upon the house of Is¬rael and upon the house of Judah a new covenant. Man makes a covenant with his fellow-man; but God perfects his arrangements according to the counsel of his own will, and then bestows them on (epi) his people. And hence the idea of the prophet seems to be this: that in the last days, under the reign of the Messiah, God would himself complete and bestow upon the house of Israel and upon the house of Judah the arrangement (diatheke) which, though hid for ages, was really intended from the beginning for the benefit of mankind.

The name Israel means “He will be a prince with God.” It was given (1) to Jacob himself, Genesis 32:28; (2) to all the descen¬dants of Jacob taken collectively, Exodus 4:22; (3) to the ten tribes that revolted from Rehoboam, 1 Kings 12:19-20; and (4) to all believers in Christ, Romans 9:6. The term “house of Israel,” as used in our text, means evidently the ten tribes that revolted from the line of David, and made Jeroboam their king, 975 B.C. Most of them were carried away captive into Assyria by Shalmaneser, 721 B.C. But some of them remained in Canaan (2 Chronicles 30 2 Chronicles 31:5-6 2 Chronicles 34:6-9 2 Chronicles 35:16-19, etc.) ; and others, it seems, returned thither at different periods. See Jeremiah 1:4-7; Ezra 2:70 Ezra 6:16¬18; 8: 35, etc.

The name Judah means “praise,” or he will be praised. It was given (1) to the fourth son of Jacob by Leah, Genesis 29:35; (2) to his descendants, called also the tribe of Judah, Numbers 1:7; (3) to all who followed Rehoboam, including the tribes of Judah and Benjamin and some also from the tribes of Simeon and Dan. (4) After the captivity the name Jew was applied indiscriminately to all who were known to be of any of the tribes of Israel, and even to Jewish proselytes. And (5) it is used by Paul to denote any believer in Christ. (Romans 2:29.) In our text the appellations “house of Israel” and “house of Judah” are manifestly used, as in the time of Jeremiah, to denote all the descendants of Israel. With these and for these God prom¬ised by that prophet that he would, in the latter days, make a new and better covenant than he had made with their fathers at Mount Sinai. But not with them as separate and distinct houses, nor even as tribes; but simply as individuals. All tribal and family distinctions are now lost in Israel; and all who now enter into cov¬enant with God become members of the one household of faith, in which there is neither Jew nor Greek, neither bond nor free, nei¬ther male nor female; but all are one in Christ Jesus. (Galatians 3:28.)

But why is this called a new covenant? Is it not the same as that of which Paul speaks in Galatians 3:17; and which he says was given to Abraham four hundred and thirty years before the law was given from Mount Sinai ? In order to answer these questions properly it is necessary to go back to the time when God called Abraham out of Ur of Chaldea, and examine the promise which God then made to this illustrious patriarch, in connection with all its subsequent developments. The first account of this promise is given in Genesis 12:1-3, as follows: “Now the Lord had said unto Abraham, Get thee out of thy coun¬try, and from thy kindred, and from thy father’s house, unto a land that I will show thee; and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all the families of the earth be blessed.” The same promise is variously repeated and somewhat amplified in Genesis 13:14-17 Genesis 15:1-6 Genesis 15:18-21 Genesis 17:1-8 Genesis 22:15-18, etc.

Now, it is true that in these several passages we have given what may be regarded as four distinct promises. These are (1) a promise that Abraham should have a numerous offspring; (2) that God would be a God to him and to his seed after him; (3) that he would give to him and to his seed an everlasting possession; and (4) that he would bless all the nations of the earth through him and his seed. These may of course be considered as so many separate and distinct promises; but it is more in harmony with the design of the Spirit and the general tenor of the Holy Scriptures to consider them as but elementary parts of the one general promise (Ephesians 2:12) ; having, however, a double reference; the one side of it looking to what was carnal and temporal, and the other to what was spiritual and eternal. The first element of this promise, for instance, was a pledge to Abraham that he should have a numerous family; first, according to the flesh; and secondly, according to the Spirit: the second that God would be a God to both of these families, though in a far higher sense to the latter than to the former: the third, that each of them should become heirs of an everlasting inheritance: and the fourth, that through each of them the world would be blessed.

For awhile, the spiritual side of the promise was almost wholly concealed in the distance behind the carnal; which from time to time became more and more prominent by sundry new developments. The most important of these was the covenant of circumcision, given in Genesis 17:9-14. This was a sign of the more general and comprehensive covenant which God made with Abraham in reference to his natural posterity. It served to distinguish the He¬brew race from all others; and it was to all of them, save those only who were excepted by special enactment, a pledge of the promised inheritance; while it had at the same time, like other ele-ments of the carnal promise, a typical significance, looking to the spiritual circumcision of the family of the faithful. See Romans 2:28-29; Ephesians 1:13-14; Philippians 3:3; Colossians 2:9-12. At length, just four hundred and thirty years after the giving of this twofold promise to Abraham, the carnal side of it was fully developed into the Old or Sinaitic Covenant. In this were of course embraced many various and distinct elements, such as the laws and ordinances relating to the different kinds of sacrifices, the consecration of the Levites, the covenant of the priesthood, etc.; all serving, however, to form and perfect one great national Institution, answering all the ends and purposes of civil government; and serving at the same time to check the progress of idolatry, to illustrate the exceeding heinousness of sin and the necessity of holiness, and also to typify and adumbrate the glorious realities embraced in the spiritual side of the Abrahamic promise, which in due time was also to be developed into a far more gracious and comprehensive Institution. In the meantime the carnal was the stay and support of the spiritual, while the spiritual served also to preserve and sanctify the carnal. They were united, but not blended together: for “the Law is not of faith,” says Paul (Galatians 3:12) ; and again he says in substance, Faith is not of the Law (Romans 9:6).

So matters stood until Christ came, “made of a woman made under the Law, to redeem them that were under the law.” (Galatians 4:4-5.) For about three and a half years he instructed the people, and, by his personal ministry, developed to a great extent the beauties, riches, and superlative excellencies of the spiritual ele¬ment of the Abrahamic promise. But still it was in an imperfect state, not yet having received its full and proper development. Nor could this be done really while the first Institution was stand¬ing. It was necessary that the Old Covenant should be abrogated before the New could be fully inaugurated. This was done at the death of Christ. Then the Law of Moses was taken out of the way, being nailed to the cross. (Colossians 2:14.) After that it was no longer binding on any one as a religious Institution; though it was through the forbearance of God allowed to remain as a civil Institution, for about thirty-six years longer, until the destruction of Je¬rusalem by the Romans in A.D. 70. In the meantime the spiritual element of the Abrahamic promise was fully developed in the Church of Christ, which was set up as a separate and distinct In¬stitution on the Day of Pentecost which next followed after his death, burial, and resurrection. Then, for the first time, he was publicly proclaimed to the world as the anointed Sovereign of the universe (Acts 2:36) ; and then also believing penitents were first required to be baptized by his authority into the name of the Father, and of the Son, and of the Holy Spirit. Compare Matthew 28:19 with Acts 2:38. From that time forward, the Church of Christ is repeatedly spoken of as an existing reality, a distinct and independent body, enjoying the many blessings and privileges of the New Covenant. See Acts 2:47 Acts 5:11 Acts 8:1 Acts 8:3 Acts 9:31 Acts 11:15; Colossians 1:13, etc.

It will now be an easy matter for the reader to reconcile Galatians 3:17 with Jeremiah 31:31. When Paul, writing to the Galatians, says, the covenant concerning Christ (eis Christon) was given to Abraham four hundred and thirty years before the giving of the Law upon Mount Sinai, he refers simply to the spiritual elements of the Abrahamic promise. But when with Jeremiah, he speaks of the constitution, laws, and ordinances of the Church of Christ, as a new covenant, he then manifestly refers to the full and perfect development of the spiritual side of the aforesaid promise under the personal reign and administration of the Lord Jesus. They were identical in the sense in which an oak is identical with the acorn from which it is produced; and in like manner they were also very different. But in no proper sense was either of them identical with the Old Covenant; the Old being to the New as the shadow is to the substance, or as the type is to the antitype. (Colossians 2:17; Hebrews 10:1.) All this may perhaps be made still more evident to some of my youthful readers by means of the following diagram :

Hebrews 8:9 ---Not according to the covenant—That is, the Sinaitic Cove¬nant into which the carnal element of the Abrahamic promise was finally expanded. The word day is here used metaphorically for the period during which God led the people on their way from Egypt to Canaan. Certain pledges were of course given to them before they left Egypt, but the Covenant was made at Sinai. See references.

Hebrews 8:9 ---because they continued not in my covenant,—God here gives the reason why he was about to accomplish upon the house of Is¬rael and the house of Judah a new covenant. It had now become manifest that by the Old Covenant no flesh could be justified be¬fore God: for the people were continually violating its require¬ments, and consequently God was under the necessity, so to speak, of rejecting them.

Hebrews 8:9 ---and I regarded them not, saith the Lord.—Because they re¬jected me and my covenant, saith Jehovah, I also rejected them. The Hebrew may be literally rendered as follows; For they broke my covenant, and I was a lord to them. That is, I treated them as a lord treats his unfaithful servants : I rejected them.

Hebrews 8:10 ---For this is the covenant, etc.—The Apostle now proceeds to state, according to the prophecy of Jeremiah, the several points of difference between the Old and the New Covenant: the first of which consists in the carnal externality of the former, and the spir¬itual internality of the latter.

Hebrews 8:10 ---I will put my laws into their minds, etc.—The ten fundamental precepts of the Old Covenant were written on two tables of stone (Exodus 34:1 Exodus 34:28; Deuteronomy 10:1-5; 2 Corinthians 3:7), and the other laws and ordinances most likely on skins prepared for the purpose (Exodus 24:7; Hebrews 9:19 Hebrews 10:7). Many of the pious Hebrews no doubt, like David, treasured up these laws in their minds and in their hearts (Psalms 119:11) ; and, like Abraham, they were justified by faith through the covenant concerning Christ. But multitudes of those who lived under the Old Covenant never received the impress of God’s law upon either their understanding or their hearts. And hence it was always to them but as a letter inscribed on stone, and not as an indwelling and life-giving power inscribed on their hearts. (2 Corinthians 3:6.) But not so under the New Cove¬nant. For unless a man is begotten by the Spirit, through the word of truth, the good seed of the kingdom, he cannot become a member of it, nor can he be a partaker of its benefits. Compare John 3:3 and John 3:5, with 1 Corinthians 4:15; James 1:18; 1 Peter 1:23. God first enlightens the understanding by means of his inspired word, and then he inscribes it on the heart. Through the heart, the truth affects the will, and through the will it controls and sanctifies the life, so that all the members of the New Covenant are really “voluntary offerings,” according to the promise of God to his Son. (Psalms 110:3.) It is not therefore “the letter,” but it is “the law of the Spirit of life in Christ Jesus” that constrains us to do the will of God from the heart.

Hebrews 8:10 ---and I will be to them a God, etc.—This is the second of the “better promises” on which the New Covenant is established. Under the Old Covenant, there were of course many true believers who, like Abraham, took Jehovah to be their God, all of whom he received and acknowledged as his people. (Exodus 19:5; Leviticus 26:12.) But many, now knowing their right hands from their left, were of course incapable of so receiving him, and others were not willing to do so, preferring the worship of Baal, and other heathen idols, to the worship of the only living and true God. “The fact is,” says Delitzsch, “there is no period in the history of Israel before the captivity, in which more or less idolatry was not united with the worship of Jehovah, except it be in the time of David and the first years of Solomon, during which the influence of Samuel continued to be felt. And when, by the captivity, idol worship was completely eradicated from the people, as far at least as regards that part of it which returned, it is well known that a hypocritical letter worship got the mastery over them, which was very little better.” But under the New Economy, no such state of things is at all possible. No one can really become a member of the New Covenant, except by faith and obedience (Mark 16:16; Acts 2:38, etc.), and no one can continue to be a member of it except on the same conditions (6: 4-6; 10: 26-31; 2 Peter 1:1-11). “Know ye therefore,” says Paul, “that they who are of faith, the same are the children of Abraham, and heirs according to the promise.” (Galatians 3:7 Galatians 3:29.) To all such, God is now a God in even a higher sense than he was to the ancient patriarchs, for to none of them was the Holy Spirit given, as it is now given to all the subjects of the New Covenant, because that Jesus was not then glorified. (John 7:37-39.) But now we are not only brought nearer to God by the offering of Christ, but we are also filled with his Spirit, through which we are enabled to cry “Abba, Father.” (Galatians 4:6.) Thus it is that Jehovah is now our God, and that we are his people “in truth and in righteousness.” (Zechariah 8:8.)

Hebrews 8:11 ---And they shall teach every man his neighbor, etc.—The word polites means a citizen, and with the possessive pronoun his (autou), as in our text, it means a fellow-citizen. And hence the whole verse may be properly rendered as follows: And they shall not teach every one his fellow-citizen, and every one his brother, saying, Know the Lord: for all will know me from the least to the greatest of them.

But of whom does the Lord speak when he says, They will all know me? Evidently, of the members of the New Covenant, and of these only. They must all know the Lord from the least of them even to the greatest of them. And hence we have given here a very striking point of contrast between the Old and the New Covenant. For if we except the few Gentile proselytes, who on condition of their being circumcised, were admitted to some of the rights and privileges of the Theocracy, all the subjects of the Old Covenant had to be taught to know the Lord. But not so under the New Covenant. No one, ignorant of Jehovah, can possibly become a member of it: “for he that cometh to God must believe that he is, and that he is the rewarder of them that diligently seek him.” (Hebrews 11:40)

The ground of this difference will become more obvious if we reflect for a moment on the relation which the Old Covenant sus­tained to the New, and also on the leading object for which the Old was instituted. Be it observed, then, that to communicate to mankind, in a clear and intelligible way, the whole plan of redemp­tion through Christ, was a very difficult and intricate problem; difficult in itself on account of its unique and supernatural charac­ter ; difficult on account of the many imperfections of the languages through which it had to be communicated; and difficult also on account of the preternatural blindness and depravity of the human heart. Now, in order to overcome these and other like obstacles, as far as possible, and to make the scheme of redemption plain and intelligible to all, it pleased God to explain and illustrate it by means of a series of material signs and symbols, which none of course but a Being of infinite knowledge was capable of inventing. For this purpose, he made Abraham the father of two families, the first embracing all his posterity according to the flesh, save such only as God himself saw fit to eliminate by special enactment, and the second embracing all who have the faith of Abraham. The first were made types of the second with respect to their birth, their circumcision, their inheritance, etc. The first became members of the Old Covenant, whether in its incipiency or in its fully devel­oped state, by virtue of their natural birth, just as all mankind are by their natural birth made subject to the conditions of the Adamic covenant, and as the descendants of Levi were by virtue of their birth made subject to the conditions of the Levitical covenant. This is evident from such considerations as the following: (1) from the terms of the covenant which God made with Abraham respecting himself and his posterity (Genesis 17:7-8) ; (2) from the fact that every male that was found to be uncircumcised after the eighth day was to be regarded and treated as a transgressor of the covenant (Genesis 17:14) ; (3) from the fact that all females of the stock of Abraham, through Jacob, were from their birth regarded as mem­bers of the Covenant (see, for instance, Numbers 36) ; (4) from the fact that this is everywhere conceded by Christ and his Apostles, as well as by the ancient prophets (see Matthew 3:9; John 8:33 John 8:37, etc.) ; and (5) from the existing analogies between the Old and the New Covenant. As the family of the faithful now become members of the New Covenant by being born of water and of the Spirit (John 3:3 and John 3:5), so also the children of Abraham, by natural de­scent, became members of the Old Covenant by being born of the flesh.

Now this being so, one of the first lessons which the subjects of the Old Covenant had to learn was to know the Lord. But this necessity does not, and cannot, exist under the New Covenant, for its subjects are “born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” (John 1:13.) God begets us, not by natural generation, but by means of “the word of truth, that we should be a kind of first-fruits of his creatures.” (James 1:18.) And hence it is evident that all the subjects of the New Covenant must know the Lord. True, indeed, they are required to grow in knowledge, as well as in the grace of our Lord and Savior Jesus Christ. (2 Peter 3:18.) Leaving the rudiments of the doctrine of Christ, we must go on to perfection, but not by learning again to know the Lord. This is the Alpha of the Christian Religion, with­out which no one ever did or ever can become a subject of the New Covenant, and a partaker of its benefits.

Hebrews 8:12 ---For I will be merciful to their unrighteousness,—This is given as the fourth of the “better promises” on which the New Covenant is established. The law having a mere shadow of the good things pertaining to the New Covenant, could never with its bloody rites take away the sins of the people. (10: 4.) And hence, on the Day of Atonement all the sins of the year, for which many sacrifices had already been offered, were again called into remem­brance. But under the New Covenant the case is wholly different, for the blood of Christ cleanses us thoroughly from all our sins. (1 John 1:7.) It is to the moral government of the universe what the blood of bulls and of goats was to the symbolical government of the Jews. It meets fully and satisfactorily the claims of the Divine government against every penitent believer, and procures for him, on given conditions, free, full, and absolute forgiveness. And hence it is that those who are justified by faith through the blood of Christ, have no more consciousness of their past sins. God treats them as if they had never sinned, for he says: “Their sins and their iniquities will I remember no more.” That is, he deals with the justified as if their sins were wholly forgotten, so that no one can ever successfully prefer a charge against the elect of God. See Isaiah 54:17; Romans 8:33.

Hebrews 8:13 ---In that he saith, A new covenant, etc.—The terms old and new are relative. And hence the Apostle argues that the use of the epithet new implies that the first had become old. Nay more, he further insists that the Old Covenant was even then “ready to van­ish away.” As a religious Institution, it was, as we have seen, abolished when Christ was crucified. He then took it out of the way, nailing it to his cross. (Colossians 2:14.) And as a civil Institu­tion it continued for only about seven years after the writing of this Epistle. God then took it entirely out of the way, forever abolishing at the same time the whole Tabernacle service in order to stay more effectually the hand of persecution, and correct the extreme judaizing tendencies that were then threatening to corrupt the simplicity of the Gospel, especially throughout Palestine.

REFLECTIONS

1. What a blessed thing it is to be a subject of the new and better covenant: to enjoy its rights and privileges here, and its eternal honors and rewards hereafter (verse 6). To have Jehovah for our God, to have his laws and ordinances inscribed as a living power on our hearts, and to have our sins and iniquities all blotted out through the blood of Christ, knowing at the same time that if “our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens”— what more could we desire than this ?

2. No irresponsible persons, whether they be infants or idiots, can become members of the New Covenant (verse 11). For God himself says of its subjects that they will all know him, from the least even to the greatest of them. But such knowledge is above the capacity of infants and idiots. And hence they can never be

lawfully received as members of the church of Christ. True, in¬deed, all who were of the seed of Abraham and of the stock of Is¬rael, became members of the Old Covenant by virtue of their birth. But these were but types of those who by a birth of water and of the Spirit put on Christ and receive the sign and seal of the New Covenant. (Romans 2:28-29; Philippians 3:3; Colossians 2:9-12; Ephesians 1:13-14.) The babes of the New Covenant are therefore the new con¬verts who believe in Christ and obey his commandments. (Matthew 18:6.)

3. Let it not be supposed, however, that those who die in their infancy are excluded from the benefits of Christ’s death and media¬tion. By no means: for we say with truth, as did Paul (Romans 5:15-17), “In him the tribes of Adam boast more blessings than their fathers lost.” Though infants are not proper subjects of the New Covenant, they are nevertheless all embraced in the more comprehensive arrangement of the Godhead, made for the benefit of all classes of mankind. Those, therefore, who die in their in¬fancy will be saved, unconditionally on their part, through the sac¬rifice and mediation of the Lord Jesus. “For as by the one man’s disobedience the many were made sinners, so by the obedience of the one shall the many be made righteous” (Romans 5:19) ; that is, so far as it respects the Adamic covenant. And hence it follows that all mankind will in due time be saved, through Christ, from the effects of the first transgression. And then will be fulfilled in its fullest sense the saying of the Psalmist, “Out of the mouth of babes and sucklings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and the avenger.” (Psalms 8:2.)

4. The New Covenant was framed for the benefit of those, and only those, who have attained to the years of responsibility. In it and through it we have given all that is really necessary to the at¬tainment of life and godliness. He who believes, repents, and is baptized by the authority of Christ into the name of the Father, and of the Son, and of the Holy Spirit, has the fullest possible as¬surance that his past sins are all forgiven (Mark 16:16; Acts 2:38) ; and if, giving all diligence, he continue in well doing, he has then also the assurance that in the end he will receive an abundant entrance into God’s everlasting kingdom (2 Peter 1:5-11). But he who, on the other hand, willfully neglects these laws and ordinances of the New Covenant, will just as certainly be banished with an everlasting destruction from the presence of the Lord and from the glory of his power. (Mark 16:16; 2 Thessalonians 1:8-9.) And hence it follows that everyone who has in his possession the Holy Scriptures, may even now read and understand his destiny. On this point there can be no mistake or failure so far as it respects God. “He is not a man that he should lie, nor is he the Son of man that he should repent.” What a man sows, he will most as¬suredly reap: “He that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” (Galatians 6:8.)

5. But how is it with the millions who have no knowledge of God, nor of the gracious provisions of the New Covenant? Will they be saved, or will they be lost? If lost, it will not be on account of the Adamic transgression, for as we have seen, all will be finally saved from it through Christ. Nor will it be on the ground that they have rejected Christ, and the offer of salvation through him; for this they have not done. But it will be simply owing to their own personal transgressions, many of which they have all committed (Romans 1:18-32) ; and from which there is no salvation but through Christ (Acts 4:12).

6. If saved at all, then, it must be by means of the Gospel. But how can they be saved by that of which they have no knowledge? Does not Paul say that the Gospel is the power of God for salvation to every one that believeth, because in it is revealed God’s plan of justification by faith in order to faith? (Romans 1:16-17.) And does not the commission given by Christ to his apostles, and through them to the church (Matthew 28:18-20), clearly indicate that there is no salvation for those who are dead in trespasses and sins (Ephesians 2:1-3), except through the knowledge and faith of the Gospel? And did not the apostles act constantly under the influ¬ence of this conviction? When charged, as they doubtless often were, with being beside themselves in their great zeal to save the world from sin and death, the defense which Paul makes in his own behalf and also in behalf of his brethren is simply this; “The love of Christ constrains us; because we thus judge, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them, and rose again.” (2 Corinthians 5:14-15.) On no other hypothesis can we explain the labors and teachings of the apostles than they looked upon the whole heathen world as lost, eter¬nally and irrecoverably lost, unless saved by the Gospel. That some men may still, under extraordinary circumstances, be saved, as were the ancient patriarchs, with a very limited knowledge of God and of his Gospel, we may, I think, joyfully concede. But that any one who lives and dies in idolatry, can ever be admitted to a participation in the honors and privileges of God’s everlasting kingdom, seems to me to be quite impossible; for “this is eternal life, that they might know thee the only true God, and Jesus Christ whom thou hast sent.” (John 17:3.)

7. We see, then, the wisdom and benevolence of God in making the church the pillar and ground of the truth (1 Timothy 3:15) ; the golden candlestick that is to dispense the light of the Gospel to the benighted nations of the earth (Matthew 5:14; Philippians 2:15; Revelation 1:20). Let her then faithfully fulfill her mission, as did the apostles, and very soon the idols of the heathen will be cast “to the moles and to the bats,” and the whole earth will be filled with the knowl¬edge and the glory of the Lord. (Isaiah 11:6-9.)

Commentary on Hebrews 8:6-13 by Donald E. Boatman

Hebrews 8:6 --But now hath He obtained a ministry

While on earth He ministered.

a. Acts 10:38 : Jesus of Nazareth went about doing good.

b. Philippians 2:5-11.

This is not a contrast with His earthly ministry, but with the Levitical ministry. The context proves it.

Hebrews 8:6 --the more excellent

It was a ministry “more excellent” than that of the Levitical priests. His ministry is that ministry in heaven. The way that it is more excellent is seen in this verse: it has better promises.

Hebrews 8:6 --by so much as He is also the mediator of a better covenant

A mediator is one who intervenes or goes between two parties.

Moses was a mediator. Exodus 20:19-21; Exodus 24; Galatians 3:19-20.

We have one and only one mediator. 1 Timothy 2:5 : “For there is one God, one mediator also between God and men, himself man, Christ Jesus.”

The high priest served on the day of Atonement. Leviticus 16.

Hebrews 8:6 --which hath been enacted upon better promises

The promises were largely physical in the old covenant.

a. Deuteronomy 11:26.

b. Deuteronomy 20:9-20.

c. Observe the promises of the tithe in Malachi.

The better promises of the new:

a. New home. John 14:1-6.

b. New body. 1 Corinthians 15.

c. Eternal life. John 3:16.

d. Absolute forgiveness of sins.

Hebrews 8:7 --for if that first covenant had been faultless, then would no place have been sought for a second.

See Galatians 3:21 : “If there had been a law given which could make alive, verily righteousness would have been of the law.” Romans 3:20 : “For through the law cometh the knowledge of sin.” Many verses speak of the purity and righteousness of the law, but it was perfect insofar as its purpose was to bring men to Christ. Its purpose being limited, a second was needed.

Hebrews 8:8 --for finding fault with them

Finding fault with the people? Milligan says “yes”.

a. Why? Because they had not kept the law.

b. Milligan interprets it to read, “finding fault, He saith to them,” Finding fault with the covenant? Yes.

Romans 8:3; “For what the law could not do in that it was weak through the flesh,” Galatians 3:21.

Hebrews 8:8 --Behold the days come, saith the Lord, that I will make a new covenant

When was this?

a. The prophecy was given after the conquest of Jerusalem by the Chaldeans. Jeremiah 31:31.

b. Notice the order of covenants:

1. Genesis 12:1-3 to Abraham, repeated in Genesis 13:14-17; Genesis 15:1-6; Genesis 15:18-21; Genesis 17:1-8; Genesis 22:15-18.

a) This looked to the covenant with Israel, then to all men.

b) It looked to the covenant with all men, gentiles too.

2. The Mosaic covenant is referred to. This covenant was first physical, but Christ’s is spiritual.

After the old had been tried, God prophesied of a new one.

Hebrews 8:8 --with the house of Israel

Israel means “praise with God”. Notice to whom the term is applied:

a. Jacob, Genesis 32:28.

b. To all his descendants collectively, Exodus 4:22.

c. To the ten tribes that revolted from Rehoboam, 1 Kings 12:19-20.

d. To all believers in Christ, Romans 9:6. Newell says, “It isn’t made yet.”

Hebrews 8:8 --and with the house of Judah

Judah means “praise”. Why is Judah singled out?

a. Because the tribe of Judah followed Rehoboam; thus all the Hebrews are to be included.

b. The tribe of Benjamin and some from the tribes of Simeon and Dan followed Rehoboam.

The gathering of the Jews will be into one body, under the new covenant.

a. Abraham’s children had been divided; only Christ could unite.

b. Too many are seeking a restoration of the Jews in Palestine. The restoration will be under Christ.

1. God is not interested in the place where the Jew’s body is, but the condition of his heart.

2. If he is Christian, he can live anywhere.

Hebrews 8:9 --Not according to the covenant that I made with their fathers, in the day that I took them out by the hand to lead them forth out of the land of Egypt.

That was the Abrahamic promise being fulfilled to make them a mighty nation.

The covenant with Moses had a very important carnal side.

a. God moved them out of law and order from Egypt; now they must have a new law.

b. The Mosaic covenant is largely carnal, in that it is a system of law that was given to make a nation.

The day of this covenant is done and another covenant is established that is unlike the old one.

Hebrews 8:9 --for they continued not in My covenant

God promised them an abundance of everything, provided they would serve Him. They failed to keep their side.

a. The wilderness experience is one time they failed.

b. The sinfulness that led to the Babylonian captivity is another example.

Hebrews 8:9 --and I regarded them not, saith the Lord

He treated them as unfaithful people. He was Lord to them, so He could treat them as such. As Lord He could reject them. Since they did not abide faithful, God was free to let sin take its course with them.

Hebrews 8:10 --for this is the covenant that I will make with the house of Israel after those days

The time element should be noted here.

a. After the days of Israel’s rebellion is noted in Hebrews 8:9.

b. God was free to make a new covenant, since Israel was so unfaithful.

1. They departed from God while Moses was in the mount.

2. They departed from God instead of conquering the land.

3. They departed from God and were carried away into captivity.

In the light of Jewish history, God was under no obligation to continue the old covenant

Hebrews 8:10 --I will put my laws into their mind

The old was engraved on stones, skins. These people were born into a Jewish environment and were to be obedient as a member of the nation. The old was written on stone, two tables, Exodus 34:1; Exodus 34:28; Deuteronomy 4:1-5; 2 Corinthians 3:7. With the new covenant you cannot be a part of it unless you know in your mind what it is.

a. With the old it was accomplished by birth, and then teaching.

b. With the new law, it is accomplished by teaching and birth, “born again”. John 3:5.

Hebrews 8:10 --and on their heart also I will write them

The Christian has a born-again experience by which the Word lives in his heart. He belongs to God, not because of a fleshly birth which he could do nothing about, but because of a decision of life. The verse does not expressly deny that Old Testament characters did not have the law in their hearts, but a procedure is contrasted.

Hebrews 8:10 --and I will be to them a God and they shall be to Me a people

Sonship is a wonderful privilege. See Galatians 4:6 : “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts crying, Abba Father.” Also Galatians 4:7. The privilege to pray, “Our Father” is an experience that only the Christian has.

Hebrews 8:11 --And they shall not teach every man his fellow citizen and every man his brother

Under the old, you were a member and had to be taught, but under the new you are taught, and thus you become a member.

a. The Jews had these multitudes of laws, and it was necessary for them to be taught constantly in order for the Jew to live up to them.

b. The new is spiritual. You were already obedient.

c. In the old you were a part of it by virtue of physical birth, but in the new you choose, and therefore know.

No one ignorant of Jehovah can possibly become a member of the new covenant. See Hebrews 11:6 : “He that cometh unto God.” John 1:13 : “Born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” We are fellow citizens in Christ. See Ephesians 2:19. The brotherly relationship is obtained by the same method, teaching; hence, both know the Lord.

Hebrews 8:11 --saying, know the Lord

We know the Lord already; that is why we are brothers. Brothers in Christ do not need to say, “Know the Lord,” for knowing the Lord made them brothers.

Hebrews 8:11 --for all shall know Me, from the least to the greatest of them

God’s grace would be poured out upon all. This refers to people who are capable of knowing God.

a. Infants are not referred to here.

b. New babies in Christ would be the least, and mature Christians the greatest. God’s grace would be poured out upon all ranks of men.

Hebrews 8:12 --for 1 will be merciful to their iniquities

There was no mercy under the old like God’s mercy now.

a. The elders could stone a wayward individual at once; there was no room for repentance.

b. This is one of the better promises referred to in Hebrews 8:6.

Calvin passes over this verse, but his editor makes a note.

a. He says the verse differs in words, though not in substance, both from the Hebrew, and from the Septuagint version.

b. In Hebrew, “remission” or “forgiveness” is its meaning, but here, the idea expressed is mercy.

Hebrews 8:12 --and their sins will I remember no more

The people of earth say, “I will forgive, but I will not forget.” The Lord will not hold forgiven sins against us. See these verses:

a. Romans 8:33 : “Who shall lay anything to the charge of God’s elect? It is God that justifieth.”

b. Psalms 103:12 : expresses the fact of sins hidden from God as far as the east is from the west.

In the Old Testament there was a covering temporarily from God’s sight by the blood of offerings.

a. In those sacrifices there was a remembrance of sin year by year on the great day of Atonement. Hebrews 10:3.

b. Now the blood of the eternal covenant offered by the Lamb of God takes away sin completely.

Hebrews 8:13 --in that He saith a new covenant He hath made the first old

How could He call something “new” without implying something old? As the new is substituted, it must be that the former has come to an end. When the dispensation of Moses was gone, so were the ceremonies to cease.

Hebrews 8:13 --but that which is becoming old and waxeth aged is nigh unto vanishing away.

It ended actually with Christ’s death.

a. Colossians 2:14—nailing it to the cross.

It ended practically with the destruction of Jerusalem, A.D. 10.

a. As long as the Jews’ city stood, they would insist on the sacrifices and ceremonies, not realizing that the hope of Israel had been crucified and raised.

b. Hebrews was likely written before the destruction of the city, so this is then prophetic.

Study Questions

1362. Hebrews 8:5 speaks of Moses. Does Hebrews 8:6 say that he now has a better ministry?

1363. Who obtained a better ministry?

1364. In what way is it more excellent?

1365. In what way did Jesus minister on earth? Acts 10:38.

1366. What would happen if all members of the church did good?

1367. Is this a contrast to Christ’s earthly ministry, or a contrast to the Levitical priesthood ministry?

1368. Is it Christ’s earthly ministry or His heavenly one alluded to here?

1369. What is the “ministry the more excellent”?

1370. Why is it superior?

1371. Was Moses a mediator? Cf. Galatians 3:19-20; Exodus 20:19-21; Exodus 20:24.

1372. Did the Jews have others? Cf. Leviticus 16:1.

1373. Does the Christian have more than one? Cf. 1 Timothy 2:5.

1374. What is a mediator?

1375. In what ways is our new covenant better?

1376. What does verse six say that makes it better?

1377. Name some of the promises.

1378. Why are the new promises better?

1379. Can we say that most of the promises of God in the Old Testament were physical?

1380. Is there an allusion to spiritual promises in God’s promise to Abraham?

1381. Can we say that we were blessed more than Abraham?

1382. What was the nature of the blessings in Malachi 4?

1383. Does it seem that people are more interested in physical than spiritual blessings?

1384. What does the author find wrong with the first covenant? Does he name any faults?

1385. Compare Galatians 3:17-21 for the fault of the law.

1386. If it had no fault, why did God give it? Cf. Romans 3:20.

1387. God found fault with what or whom? Hebrews 8:8.

1388. How does Milligan translate verse eight?

1389. How do you feel toward the alternate reading in the American Standard Version of verse eight?

1390. Could it be that He found fault with the law and the people too?

1391. Where is the quotation of what God said found in the Old Testament?

1392. What did He say?

1393. When did He say it?

1394. With whom was it to be made?

1395. What does the word “Israel” mean?

1396. To whom is the term applied? Cf. Genesis 32:28; Exodus 4:22; 1 Kings 12:19-20; Romans 9:6.

1397. Why does he say “Israel and Judah”?

1398. What do some interpreters say concerning this prophecy?

1399. Is God likely to be more interested in locating the Jews in Palestine than in saving the Gentiles?

1400. Are the Jews to be gathered in a place or under a covenant?

1401. What one thing will unite all of Abraham’s seed?

1402. What “fathers” are referred to, Moses or Abraham? Could Moses be called their father?

1403. What part of Abraham’s promise was being fulfilled?

1404. What was God planning when he led them out?

1405. Was the repeated covenant with Moses mostly carnal?

1406. What fault did God find with them?

1407. Was God obligated to keep His side, when they failed to keep theirs?

1408. What happened to them to prove they disobeyed?

1409. What is meant by “I regarded them not”? Could it mean that He would not protect them?

1410. After what “days” are referred to here?

1411. Where were the laws to be put under the new covenant?

1412. What is the difference here from the Old Testament laws?

1413. Can you be a part of the new covenant without having the law in your mind?

1414. Discuss the processes of birth and teaching in relationship to the two covenants.

1415. What is the method of God’s “writing” on their heart?

1416. Did not the old covenant people have it on their heart?

1417. Were they under the covenant before it was on their mind?

1418. Are the procedures or methods of becoming a part of the two covenants contrasted here?

1419. Is the Christian in the covenant before it is written in his heart?

1420. What relationship does God have to those under the new covenant?

1421. Who are “they”? How inclusive is it? Hebrews 8:11.

1422. What kind of condition is referred to where no teaching is necessary?

1423. Did “brother” and “citizen” have a system of institution under the old covenant?

1424. What eliminates the teaching of the old covenant? Is it the spiritual birth?

Old—born, then taught.

New—taught, then born.

1425. Brotherhood is obtained by all by the same method. Is that why some do not have to teach others?

1426. Who would be considered the “least” and “greatest”?

1427. Are these ranks in the new covenant?

1428. What can be said of mercy in the two covenants? Hebrews 8:12.

1429. Did the Jews of Jesus’ day seem merciful?

1430. Give an example of Christ’s superior mercy.

1431. Show some instances of severity in the Old Testament.

1432. How superior to man’s forgiveness is God’s forgiveness?

1433. How can God remember sins no more? Can He forget them?

1434. What will cover them?

1435. How often was their remembrance under the old covenant? Cf. Hebrews 10:3.

1436. Is this true of the New Testament?

1437. Can you have something called “new” without implying something “old”?

1438. Is there any significance to the continuous action, indicated by the word “becoming”? Hebrews 8:13 b.

1439. Did man consider it old as soon as God did?

1440. If the law is a tutor, should we feel that it is a good thing for the Jew to be faithful in its observance?

1441. Does the continuous action indicated by the phrase, “becoming old”, imply that Jerusalem had not been destroyed?