LESSON 8 - Heb. 8:1-13 - A NEW AND BETTER COVENANT
INTRODUCTION: Last week, in Heb. 7:23-28, the writer of Hebrews drew our attention to certain shortcomings in the Levitical priestly system, as contrasted with the superiority of Christ. Under the old Aaronic system, many high priests lived and died over time and had to be replaced, compared to Christ, who is eternal and presently serves as our High Priest forever. In addition, the Levitical priests were human sinners required to make sacrifice for themselves before they were qualified to mediate and atone for the sins of others and could only atone for the nation as a whole once a year. But Jesus, who is sinless and perfect, is required to make no further sacrifice because His sacrifice on the cross guarantees the eternal salvation of all who believe in Him once and for all time. Lastly, since Jesus reigns in heaven at God's right hand, His New Covenant of grace is guaranteed by the oath (promise) of God , which is eternal and everlasting, and we, as Christian believers, are completely covered by it all the way to the end of time. The bottom line is that Jesus Christ's superiority as High Priest has completely abolished any further need of the Old Testament sacrificial system.
This week, in Heb. 8:1-13, the lesson centers on the superior work (i.e., ministry) of Jesus Christ. While the New Testament generally explains that Jesus is our intercessor, our mediator, our savior, and our king, only the book of Hebrews tells us that He is our High Priest; and this unique concept is central to the message of Hebrews. Verses 1-6 of Chapter 8 reveal the idea that earthly things, like the Tabernacle (and later, the Temple), were intended by God to be symbols of heavenly things. In particular, it will show that Christ's work as High Priest is superior to the OT Levitical system because it takes place in the "true tent" located in the heavenly realm, as contrasted with the earthly tent made by man. Using OT Scripture, the writer will conclusively demonstrate that God always intended to replace the Old Covenant of the Levitical priesthood with a New Covenant that is centered on the superior work of Jesus Christ.
Read Heb. 8:1-5 - A BETTER MINISTRY
1 Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, 2 a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man. 3 For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer. 4 Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Law; 5 who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, "See," He says, "that you make all things according to the pattern which was shown you on the mountain."
v. 1a: "Now the main point in what has been said is this:" - This is a transitional statement: with Chapter 7 serving as an introduction and foundation, the writer now moves on to explain the superior ministry-i.e., work-of Jesus Christ in more detail.
v. 1b1: "we have such a high priest," - the point made in the previous chapter is that the priesthood embodied by Christ is far superior in every way to any priesthood previously held by men.
v. 1b2: "who has taken His seat at the right hand of the throne of the Majesty in the heavens," - Notice that Jesus is seated in this phrase, which in ancient literatures signifies as a finished work. The seat's position at the "right hand" of God's "throne" attests that Jesus' position represents all power, authority, and acceptance; and "in the heavens" means He's attained the highest place possible.
v. 2: "a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man." - The throne from which Jesus now ministers (lit. serves) isn't David's earthly throne, which He will occupy at His Second Coming, but is a heavenly throne assigned to Christ as minister of the "true tabernacle" in heaven, where He presides right now as High Priest in a new sanctuary.
v. 3a: "For every high priest is appointed to offer both gifts and sacrifices;" - As Sacrifice for sin was a essential concept under the Levitical priesthood, it follows that our High Priest must also do this.
v. 3b: "so it is necessary that this high priest also have something to offer." - Jesus' ministry not only represents a superior priesthood in a superior position, but a superior sacrifice: He laid-down His life on the cross as a sacrifice for sin once and for all time, another finished work.
APPLICATION 1: Jesus' work as our High Priest is finished. Jesus' work as our High Priest was finished forever (1) when He laid-down His life on the cross and (2) ascended to heaven to sit at the right hand of God the Father.
v. 4a: "Now if He were on earth, He would not be a priest at all," - The writer makes an interesting biblical point here: Because Jesus did not descend from the tribe of Levi or the line of Aaron, He was not qualified to be an earthly priest; He was descended from the tribe of Judah, the lineage of kings.
v. 4b: "since there are those who offer the gifts according to the Law;" - Because this verse is the present tense, it implies that this was written before the Temple in Jerusalem was destroyed in 70 A.D, and that sacrifices were still being made there. Though there's no evidence He ever did, some scholars have speculated whether Jesus could have functioned as a priest of Melchizedek's order.
But In any case, the final point the writer makes in this verse is that Jesus' priesthood wasn't intended as one that operated on earth but one that presently operates in the realm of heaven.
v. 5a: "who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle;" - A major premise of the book of Hebrews is that God's plan to save mankind through Jesus Christ was not a change of God's will but had been the intention of God from the very beginning.
v. 5b: "for, "See," He says, "THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN." - The "PATTERN" referenced here is a metaphor for detailed specifications that God gave to Moses for the earthly tabernacle in Ex. 25ff. Thus, the earthly tabernacle formed a pattern that was a replica of the tabernacle in heaven. (Ex. 25:9). The earthly tabernacle was never intended to be the ultimate sanctuary but only as "a copy and shadow" of a higher spiritual reality. The writer is saying that the ultimate pattern of God that is fulfilled in the person and ministry of Jesus Christ.
APPLICATION 2: The earthly tabernacle was a pattern of the heavenly tabernacle. The earthly tabernacle was intended to be only a "copy and shadow" of a higher spiritual reality, that is, the ultimate pattern that God fulfilled in the person and work of Jesus Christ.
Read Heb. 8:7-9 - A NEW CONVENANT
6 But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises. 7 For if that first covenant had been free of fault, no circumstances would have been sought for a second. 8 For in finding fault with the people, He says, "BEHOLD, DAYS ARE COMING, SAYS THE LORD, WHEN I WILL BRING ABOUT A NEW COVENANT WITH THE HOUSE OF ISRAEL AND THE HOUSE OF JUDAH, 9 NOT LIKE THE COVENANT WHICH I MADE WITH THEIR FATHERS ON THE DAY I TOOK THEM BY THE HAND TO BRING THEM OUT OF THE LAND OF EGYPT; FOR THEY DID NOT CONTINUE IN MY COVENANT, AND I DID NOT CARE ABOUT THEM, SAYS THE LORD.
v. 6a: "But now He has obtained a more excellent ministry," - The term "But now" here forms a transition between the subject of a superior sanctuary and the description of a "better covenant."
v. 6b: "by as much as He is also the mediator of a better covenant, which has been enacted on better promises." - As a comparison, the writer explains that Christi's ministry is "more excellent"-superior-to that of the Aaronic priests because the covenant he mediates is "better" than the old one, and his covenant is "better" because it is grounded upon "better promises"; namely, that The Old Covenant of the Law promised blessings for obedience but threatened death for disobedience, whereas, the New Covenant contains an unconditional promise of salvation by grace.
v. 7: "For if that first covenant had been free of fault, no circumstances would have been sought for a second." - As with the Levitical priesthood, so it is was with the First Covenant and it promises; specifically, that if the first had been adequate, God would not have promised a second. The First Covenant was not perfect in the sense in that it did not achieve the ideal relationship between man and God. Since God foreknew this, it was never intended as a final covenant.
v. 8a: "For in finding fault with the people, - Very simply, God did not find fault with the covenant but with His covenant people. Because the first covenant was based on man's promise to obey (Ex. 19 and 24), it was not predestined to last very long.
v. 8b: "He says, "BEHOLD, DAYS ARE COMING, SAYS THE LORD, WHEN I WILL BRING ABOUT A NEW COVENANT WITH THE HOUSE OF ISRAEL AND THE HOUSE OF JUDAH," - The writer now quotes Jer.31:31-34 to show that in the Jewish Scriptures that God had promised a New Covenant. Notice that this covenant is specific to "THE HOUSE OF ISRAEL AND THE HOUSE OF JUDAH," not the church. This prophecy will find its complete fulfillment when Christ returns to reign over the repentant and redeemed nation.
v. 9a: "NOT LIKE THE COVENANT WHICH I MADE WITH THEIR FATHERS ON THE DAY I TOOK THEM BY THE HAND TO BRING THEM OUT OF THE LAND OF EGYPT;" - God specifically promised that the New Covenant would not be like the when He took them out of Egypt. God does not say how it would be different, but the answer is impled in the next phrase of the verse:
v. 9b: "FOR THEY DID NOT CONTINUE IN MY COVENANT, AND I DID NOT CARE ABOUT THEM [showed no concern for them(ESV)], SAYS THE LORD." - The Old Covenant of the Law failed because it was conditional, calling for obedience from a people who didn't submit to it; however, by making the New Covenant an unconditional covenant of grace, God avoided the possibility of failure insofar as fulfillment would depend on Him alone, and He cannot fail.
APPLICATION 3: The Old Covenant of the Law failed because it was conditional. OT prophecy
clearly reveals that God never intended for the Old Covenant to be the final basis of His relationship with man (Jer. 31:31-34). By making an unconditional New Covenant of grace, God guaranteed success because fulfillment would depend on Him alone, and He cannot fail.
Read Heb. 8:10-13 - I WILL REMEMBER THEIR SINS NO MORE
10 "FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT MY LAWS INTO THEIR MINDS, AND I WILL WRITE THEM ON THEIR HEARTS. AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. 11 "AND THEY SHALL NOT TEACH EVERYONE HIS FELLOW CITIZEN, AND EVERYONE HIS BROTHER, SAYING, 'KNOW THE LORD,' FOR ALL WILL KNOW ME, FROM THE LEAST TO THE GREATEST OF THEM. 12 "FOR I WILL BE MERCIFUL TO THEIR INIQUITIES, AND I WILL REMEMBER THEIR SINS NO MORE." 13 When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear. (Note: vv. 10-12 quote Jeremiah 31:31-34).
v. 10: "FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT MY LAWS INTO THEIR MINDS, AND I WILL WRITE THEM ON THEIR HEARTS. AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE." - Notice the repetition of "I WILL" three times. The Old Covenant tells what man must do, but the New Covenant tells what God will do. The phrase "I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE" speaks of nearness. The OT told man to stand apart, but NT grace tells him to come near. It also carries the sense of unbroken fellowship and unconditional security.
v. 11: "AND THEY SHALL NOT TEACH EVERYONE HIS FELLOW CITIZEN, AND EVERYONE HIS BROTHER, SAYING, 'KNOW THE LORD,' FOR ALL WILL KNOW ME, FROM THE LEAST TO THE GREATEST OF THEM." - This is the ultimate distinction between the old and new Covenants: The Levitical priesthood required reliance on laws, obedience, rituals, and ongoing sacrifices to atone for sins. The New Covenant of Jesus Christ offers a personal, internal, and a completed forgiveness of sins. As part of this, all those who are brothers or sisters in Christ will "KNOW" the Lord. In a nutshell, the New Covenant focuses on a personal relationship and response to God through Jesus Christ as Savior. This also implies the indwelling of the Holy Spirit, as a guide and teacher for those who are saved under the New Covenant (John 16:7-11).
v. 12: "FOR I WILL BE MERCIFUL TO THEIR INIQUITIES, AND I WILL REMEMBER THEIR SINS NO MORE." - This is the best news of all: The New Covenant promises mercy for an unrighteous people (that's all of us, isn't it?), and that our sins will no longer be remembered (i.e., "blotted-out" as in Isa. 43:35).
v. 13: "When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear." - The simple truth here is that God has fully implemented a New Covenant of Grace through the death, burial, and resurrection of Jesus Christ, effectively and finally rendering the Old Covenant obsolete-in fact, it's no longer in force or applicable to anything. The writer's point to his audience is that there should not even be any thought of ever going back to Judaism because, spiritually, it doesn't exist anymore. They need to get over it and start working toward spiritual maturity, faithfulness, and fruitfulness in God's new organization-the church.
APPLICATION 4: The New Covenant of grace makes the Old Covenant of law completely obsolete. God has fully implemented a New Covenant of Grace through the death, burial, and resurrection of Jesus Christ, which makes the Old Covenant completely obsolete-in fact, it's no longer in force or applicable to anything.
