Verse 2

minister--The Greek term implies priestly ministry in the temple. the sanctuary--Greek, "the holy places"; the Holy of Holies. Here the heavenly sanctuary is meant. the true--the archetypal and antitypical, as contrasted with the typical and symbolical (Heb 9:24). Greek "alethinos" (used here) is opposed to that which does not fulfil its idea, as for instance, a type; "alethes," to that which is untrue and unreal, as a lie. The measure of alethes is reality; that of alethinos, ideality. In alethes the idea corresponds to the thing; in alethinos, the thing to the idea [KALMIS in ALFORD]. tabernacle-- (Heb 9:11). His body. Through His glorified body as the tabernacle, Christ passes into the heavenly "Holy of Holies," the immediate immaterial presence of God, where He intercedes for us. This tabernacle in which God dwells, is where God in Christ meets us who are "members of His body, of His flesh, and of His bones." This tabernacle answers to the heavenly Jerusalem, where God's visible presence is to be manifested to His perfected saints and angels, who are united in Christ the Head; in contradistinction to His personal invisible presence in the Holy of Holies unapproachable save to Christ. Joh 1:14, "Word . . . dwelt among us," Greek, "tabernacled." pitched--Greek, "fixed" firmly. not man--as Moses (Heb 8:5).

Verse 3

For--assigning his reason for calling him "minister of the sanctuary" (Heb 8:2). somewhat--He does not offer again His once for all completed sacrifice. But as the high priest did not enter the Holy Place without blood, so Christ has entered the heavenly Holy Place with His own blood. That "blood of sprinkling" is in heaven. And is thence made effectual to sprinkle believers as the end of their election (Pe1 1:2). The term "consecrate" as a priest, is literally, to fill the hand, implying that an offering is given into the hands of the priest, which it is his duty to present to God. If a man be a priest, he must have some gift in his hands to offer. Therefore, Christ, as a priest, has His blood as His oblation to offer before God.

Verse 4

Implying that Christ's priestly office is exercised in heaven, not in earth; in the power of His resurrection life, not of His earthly life. For--The oldest manuscripts read, "accordingly then." if, &c.--"if He were on earth, He would not even (so the Greek) be a priest" (compare Heb 7:13-14); therefore, certainly, He could not exercise the high priestly function in the earthly Holy of Holies. seeing that, &c.--"since there are" already, and exist now (the temple service not yet being set aside, as it was on the destruction of Jerusalem), "those (the oldest manuscripts omit 'priests') who offer the (appointed) gifts according to (the) law." Therefore, His sacerdotal "ministry" must be "in the heavens," not on earth (Heb 8:1). "If His priesthood terminated on the earth, He would not even be a priest at all" [BENGEL]. I conceive that the denial here of Christ's priesthood on earth does not extend to the sacrifice on the cross which He offered as a priest on earth; but applies only to the crowning work of His priesthood, the bringing of the blood into the Holy of Holies, which He could not have done in the earthly Holy of Holies, as not being an Aaronic priest. The place (the heavenly Holy of Holies) was as essential to the atonement being made as the oblation (the blood). The body was burnt without the gate; but the sanctification was effected by the presentation of the blood within the sanctuary by the high priest. If on earth, He would not be a priest in the sense of the law of Moses ("according to the law" is emphatic).

Verse 5

Who--namely, the priests. serve unto the example--not "after the example," as BENGEL explains. But as in Heb 13:10, "serve the tabernacle," that is, do it service: so "serve (the tabernacle which is but) the outline and shadow." The Greek for "example" is here taken for the sketch, copy, or suggestive representation of the heavenly sanctuary, which is the antitypical reality and primary archetype. "The mount" answers to heaven, Heb 12:22. admonished--The Greek especially applies to divine responses and commands. to make--"perfectly": so the Greek. See--Take heed, accurately observing the pattern, that so thou mayest make, &c. saith he--God. the pattern--an accurate representation, presented in vision to Moses, of the heavenly real sanctuary. Thus the earthly tabernacle was copy of a copy; but the latter accurately representing the grand archetypical original in heaven (Exo 25:40).

Verse 6

now--not time; but "as it is." more excellent ministry--than any earthly ministry. by how much--in proportion as. mediator--coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant." which--Greek, "one which" [ALFORD]: inasmuch as being one which. established--Greek, "enacted as a law." So Rom 3:27, "law of faith"; and Rom 8:2; Rom 9:31, apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter. upon--resting upon. better promises--enumerated Heb 8:10-11. The Old Testament promises were mainly of earthly, the New Testament promises, of heavenly blessings: the exact fulfilment of the earthly promises was a pledge of the fulfilment of the heavenly. "Like a physician who prescribes a certain diet to a patient, and then when the patient is beginning to recover, changes the diet, permitting what he had before forbidden; or as a teacher gives his pupil an elementary lesson at first; preparatory to leading him to a higher stage": so Rabbi Albo in his Ikkarim. Compare Jer 7:21-22, which shows that God's original design in the old covenant ritual system was, that it should be pedagogical, as a schoolmaster leading and preparing men for Christ.

Verse 7

Same reasoning as in Heb 7:11. faultless--perfect in all its parts, so as not to be found fault with as wanting anything which ought to be there: answering all the purposes of a law. The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos"). should no place have been sought--as it has to be now; and as it is sought in the prophecy (Heb 8:8-11). The old covenant would have anticipated all man's wants, so as to give no occasion for seeking something more perfectly adequate. Compare on the phrase "place . . . sought," Heb 12:17.

Verse 8

finding fault with them--the people of the old covenant, who were not made "faultless" by it (Heb 8:7); and whose disregard of God's covenant made Him to "regard them not" (Heb 8:9). The law is not in itself blamed, but the people who had not observed it. he saith-- (Jer 31:31-34; compare Eze 11:19; Eze 36:25-27). At Rama, the headquarters of Nebuzar-adan, whither the captives of Jerusalem had been led, Jeremiah uttered this prophecy of Israel's restoration under another David, whereby Rachel, wailing for her lost children, shall be comforted; literally in part fulfilled at the restoration under Zerubbabel, and more fully to be hereafter at Israel's return to their own land; spiritually fulfilled in the Gospel covenant, whereby God forgives absolutely His people's sins, and writes His law by His Spirit on the hearts of believers, the true Israel. "This prophecy forms the third part of the third trilogy of the three great trilogies into which Jeremiah's prophecies may be divided: Jeremiah 21-25, against the shepherds of the people; Jeremiah 26-29, against the false prophets; Jeremiah 30 and 31, the book of restoration" [DELITZSCH in ALFORD]. Behold, the days come--the frequent formula introducing a Messianic prophecy. make--Greek, "perfect"; "consummate." A suitable expression as to the new covenant, which perfected what the old could not (compare end of Heb 8:9, with end of Heb 8:10). Israel . . . Judah--Therefore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall share the literal and spiritual restoration.

Verse 9

Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedagogical instruction; (3) that of fulfilment" [BENGEL]. The second, that of the pedagogical pupilage, began at the exodus from Egypt. I regarded them not--English Version, Jer 31:32, translates, "Although I was an husband unto them." Paul's translation here is supported by the Septuagint, Syriac, and GESENIUS, and accords with the kindred Arabic. The Hebrews regarded not God, so God, in righteous retribution, regarded them not. On "continued not in my covenant," Schelling observes: The law was in fact the mere ideal of a religious constitution: in practice, the Jews were throughout, before the captivity, more or less polytheists, except in the time of David, and the first years of Solomon (the type of Messiah's reign). Even after the return from Babylon, idolatry was succeeded by what was not much better, formalism and hypocrisy (Mat 12:43). The law was (1) a typical picture, tracing out the features of the glorious Gospel to be revealed; (2) it had a delegated virtue from the Gospel, which ceased, therefore, when the Gospel came.

Verse 10

make with--Greek, "make unto." Israel--comprising the before disunited (Heb 8:8) ten tribes' kingdom, and that of Judah. They are united in the spiritual Israel, the elect Church, now: they shall be so in the literal restored kingdom of Israel to come. I will put--literally, "(I) giving." This is the first of the "better promises" (Heb 8:6). mind--their intelligent faculty. in, &c.--rather, " ON their hearts." Not on tables of stone as the law (Co2 3:3). write--Greek, "inscribe." and I will be to them a God, &c.--fulfilled first in the outward kingdom of God. Next, in the inward Gospel kingdom. Thirdly, in the kingdom at once outward and inward, the spiritual being manifested outwardly (Rev 21:3). Compare a similar progression as to the priesthood (1) Exo 19:6; (2) Pe1 2:5; (3) Isa 61:6; Rev 1:6. This progressive advance of the significance of the Old Testament institutions, &c., says THOLUCK, shows the transparency and prophetic character which runs throughout the whole.

Verse 11

Second of the "better promises" (Heb 8:6). they shall not--"they shall not have to teach" [ALFORD]. his neighbour--So Vulgate reads; but the oldest manuscripts have "his (fellow) citizen." brother--a closer and more endearing relation than fellow citizen. from the least to the greatest--Greek, "from the little one to the great one." Zac 12:8, "He that is feeble among them shall be as David." Under the old covenant, the priest's lips were to keep knowledge, and at his mouth the people were to seek the law: under the new covenant, the Holy Spirit teaches every believer. Not that the mutual teaching of brethren is excluded while the covenant is being promulgated; but when once the Holy Spirit shall have fully taught all the remission of their sins and inward sanctification, then there shall be no further' need of man teaching his fellow man. Compare Th1 4:9; Th1 5:1, an earnest of that perfect state to come. On the way to that perfect state every man should teach his neighbor. "The teaching is not hard and forced, because grace renders all teachable; for it is not the ministry of the letter, but of the spirit (Co2 3:6). The believer's firmness does not depend on the authority of human teachers. God Himself teaches" [BENGEL]. The New Testament is shorter than the Old Testament, because, instead of the details of an outward letter law, it gives the all-embracing principles of the spiritual law written on the conscience, leading one to spontaneous instinctive obedience in outward details. None save the Lord can teach effectually, "know the Lord."

Verse 12

For, &c.--the third of "the better promises" (Heb 8:6). The forgiveness of sins is, and will be, the root of this new state of inward grace and knowledge of the Lord. Sin being abolished, sinners obtain grace. I will be merciful--Greek, "propitious"; the Hebrew, "salach," is always used of God only in relation to men. and their iniquities--not found in Vulgate, Syriac, Coptic, and one oldest Greek manuscript; but most oldest manuscripts have the words (compare Heb 10:17). remember no more--Contrast the law, Heb 10:3.

Verse 13

he--God. made . . . old--"hath (at the time of speaking the prophecy) antiquated the first covenant." From the time of God's mention of a NEW covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of the Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word "NEW" (covenant), occurring but once in the Old Testament. that which decayeth--Greek, "that which is being antiquated," namely, at the time when Jeremiah spake. For in Paul's time, according to his view, the new had absolutely set aside the old covenant. The Greek for (Kaine) New (Testament) implies that it is of a different kind and supersedes the old: not merely recent (Greek, "nea"). Compare Hos 3:4-5. Next: Hebrews Chapter 9

Verse 1

Now of the things which we have spoken this is the sum,.... The scope and drift, the compendium and substance; or the principal of what has been said in or from Psa 110:4 and has been discoursed of in the three preceding chapters, is the priesthood of Christ: we have such an high priest; as is described in the foregoing discourse, and in the following words: Christ is a priest, an high priest, and the saints' high priest; they are not without one under the Gospel dispensation; and Christ is he, and always continues, in whose sacrifice and intercession they have a share: who is set on the right hand of the throne of the Majesty in the heavens; he is "set", whereas the Levitical priests stood; which shows that he has done his work, and that with acceptance; and is in a state of ease and rest; and is possessed of honour, glory, majesty, and authority, and which continue: the place where he is set is, "on the right hand of the throne of the Majesty"; the same with the right hand of God; for by the throne of the Majesty is meant God the Father, in his royal glory and dignity; so Tiphereth, one of the ten numbers in the Jews' Cabalistic tree, whose name is Jehovah, is called , "the throne of glory" (c); so angels are called thrones, Col 1:16 but God is a throne of majesty superior to them; and at his right hand sits Christ the great high priest; which is expressive of his high honour, glory, and power, and even of his equality with God: the phrase, "in the heavens", may refer both to God the throne of majesty, who is there, and to Christ the high priest, who is passed into them, and received by them, and sits there. (c) Lex. Cabal. p. 483.

Verse 2

A minister of the sanctuary,.... The heavenly one, so called, in allusion to the holy of holies, the type of it; and because it is truly an holy place; and which Christ sanctifies and prepares for his people by his presence and intercession: or "of the Holy Ones", or "saints"; who are sanctified or set apart by God, the Father, to whom Christ is made sanctification, and who are made holy by the Spirit of God; to these Christ is a minister; he was so in his prophetic office, to the lost sheep of the house of Israel; and in his priestly office, to all the chosen ones, when on earth, offering himself a sacrifice for them, and now he is a minister to them in heaven, interceding for them; and in his kingly office, governing, protecting, and defending them: or "of holy things"; to his people, such as the gifts of his Spirit, grace, and all supplies of it, and at last glory; and for them, presenting their sacrifices of prayer and praise to God, which become acceptable to him through his powerful mediation: and of the true tabernacle which the Lord pitched, and not man; by which is meant, not heaven, the same with the sanctuary, for this would be an unnecessary tautology, and an explanation of a word by another more obscure; nor is there any reason why it should be added, "which the Lord pitched, and not man"; since everyone must believe that heaven is made by God alone; but rather the church of Christ, which is sometimes called a tabernacle, and is a true one, of which the tabernacle of Moses was a type, and is of God's building, and where Christ ministers, being the high priest over the house of God; though it is best to interpret it of the human nature of Christ, in which he tabernacled among men, and which was typified by the tabernacle of Moses, and therefore is called the "true" one, in distinction from that; for as there God dwelt, and his glory was seen, and he granted his presence to his people, and the sacrifices were brought and offered up there, and to this the people looked when at a distance, and this appeared very coarse without, but within full of holy things; so in Christ's human nature the fulness of the Godhead dwells bodily; here the glory of God is seen, even in the face of Jesus; and through him God vouchsafes communion with his people; and by him the sacrifices of prayer and praise are offered up; and to him do the saints look for the acceptance of them; and though in the days of his flesh he looked very mean and despicable, yet was full of grace and truth, and of all the gifts of the Spirit: and the human nature of Christ was not of man; it was not propagated by human generation, but was produced through the power of the Holy Ghost; and in this tabernacle Christ ministered when on earth, and now ministers in heaven.

Verse 3

For every high priest is ordained to offer gifts and sacrifices,.... See Gill on Heb 5:1. wherefore it is of necessity that this man have somewhat also to offer; or this person; for the word "man" is not in the text, and seems not so proper a word to be supplied, since it was his human nature that it was necessary he should have to offer; he was a person, and existed as a divine person antecedent to his assumption of human nature: as God, he had nothing to offer, or that was capable of being offered; something to offer as a sacrifice was necessary to him as a priest, but not any thing was proper to him; Levitical sacrifices would not do, these could not take away sin; besides, the great high priest was not of the tribe of Levi, nor of the order of Aaron, and therefore could not offer these. An angelic nature would have been improper, that is not capable of dying; and the offering up of such an one would have been of no service to men, for whom priests are ordained; but an human nature is meant, and which it was necessary Christ should have, and offer, for it is for men that he became an high priest; it was human nature that had offended God, and satisfaction must be made in that nature; and this was capable of suffering and dying; yet not human nature under any consideration was necessary for him to have and offer; not merely as in a state of innocence, without any infirmity, nor as sinful, yet as perfect as to parts and qualities; and a nature, and not a person, was necessary to be had, and to be taken into close and inseparable union to his divine person; and of this there was a necessity, not absolute, or a necessity of coaction and force: Christ was not forced unto it; but on the foot of his suretyship engagements, and because of making satisfaction for the sin of man, it was necessary; otherwise Christ voluntarily engaged to be a priest, and willingly became man, and freely offered himself, soul and body, in the room and stead of his people.

Verse 4

For if he were on earth, he should not be a priest,.... The Socinians from hence attempt to prove that Christ was not a priest, and did not offer sacrifice on earth; whereas his coming into the world, and his appearance in human nature, was in the character of a priest, and to qualify himself for one; his death was his sacrifice, which was on earth; and he never offered but one sacrifice; and it was after he had offered himself that he went to heaven; so the sacrifices under the law were first offered, before their blood was carried within: but the meaning is, either if "that" was on earth, namely, what it was necessary he should have to offer; if his human nature had been earthly, had been of men, had come by ordinary generation, he had not been properly, only typically a priest, at most; and had been no better than the typical ones; yea, he would have been needless, nay, might not have offered, not being of Levi's tribe, and could not have existed as a priest with the sons of Aaron; but he had his human nature in another way, through the power of the Holy Ghost from above, and therefore is said to come from above, from heaven, and to be the Lord from heaven: or the sense is, if he was on earth, and had not died, he had not been a priest; and if he had died and remained under the power of death, he had been a priest of no account and use; and had he rose again and remained on earth, without going to heaven, with his blood and sacrifice, he had not been a perfect priest; if Christ had remained on earth, the Levitical priesthood had remained, and so he would have been no priest, since two priesthoods could not have subsisted together. The Levitical priesthood was in force while Christ was on earth; Christ's priesthood was not perfected on earth; the Levitical priesthood remaining while he was on earth, proves he was not then a perfect priest, or had not completed his priesthood; had he been so, that would not have subsisted; it was necessary therefore that Christ should enter into the holy place, to put an end to the Levitical priesthood: moreover, if he had remained on earth, he had been needless; seeing that there are priests that offer gifts according to the law; there were priests when Christ was upon earth; their work was to offer gifts the people brought, and sacrifices for sin, and that according to the law of Moses, which till the death of Christ was in full force.

Verse 5

Who serve unto the example and shadow of heavenly things,.... Things respecting the person, office, and grace of Christ; the priests themselves were types of him; the places they ministered in were an exemplar of the heavenly places, as the word may be rendered, where Christ is; and the things they ministered were shadows of the good things which are by Christ; and the shadows were mere representations; dark, obscure, glimmering ones, and were fleeting and transitory: as Moses was admonished of God; by an oracle; he was a peculiar favourite of God, and was the mediator between God and the people of Israel, and what he received was oracle wise; what he delivered to the people was what he received from God; and what was thus delivered ought to be received as from God: and this admonition or oracle was given him when he was about to make the tabernacle; the Levitical one, with everything appertaining to the worship of God in it: this is ascribed to Moses, though it was made by others, because it was by his direction, and under his care and oversight; and he had this admonition at the beginning of it; and at the finishing of it he looked upon it, and saw that it was all done as the Lord had commanded; Exo 25:40, for see, saith he, that thou make all things according to the pattern showed to thee in the Mount; Moses was taken up into a mountain with God, even Mount Sinai; and while he was there, a pattern was given him of the tabernacle and all its utensils; this was not a device of his own, but was shown him by God; and this pattern reached to every particular thing; and great care and circumspection were used that the most minute thing answered to it. The Jews think this pattern was given him by the ministry of angels; Gabriel, they say (f), girt himself with a girdle, and showed to Moses the work of the candlestick; and they further say, that an ark of fire, and a table of fire; and a candlestick of fire, descended from heaven, and Moses saw them, and made according to them: from whence it may be observed that the tabernacle, and tabernacle worship, were of divine institution; the ceremonious rites of the Jews were not, as some have affirmed, borrowed from the Egyptians; nor were they given as diversions to that people, nor only to preserve them from idolatry, and keep them separate from others, but were designed to lead them to Christ, whom they were typical of; wherefore the abuse, and not the use of them, were condemned under the former dispensation; though they were to continue no longer than till Christ came, and suffered and died; and now they are abolished: moreover, it may be gathered from hence, that whatever is done in a way of religious worship, should be according to a divine rule; a church of Christ ought to be formed according to the primitive pattern, and should consist, not of all that are born in a nation, province, or parish; nor should all that are born of believing parents be admitted into it; no unholy, unbelieving, and unconverted persons, only such as are true believers in Christ, and who are baptized according as the word of God directs; the officers of a church should be only of two sorts, bishops, elders, pastors or overseers, and deacons; the ordinances are baptism, which should only be administered to believers, and by immersion, and the Lord's supper, of which none should partake, but those who have tasted that the Lord is gracious; and this should be performed as Christ performed it, and as the Apostle Paul received it from him; the discipline of Christ's house should be regarded, and all the laws of it carefully and punctually in execution; and a conversation becoming the Gospel should be attended to. (f) T. Bab. Menachot, fol. 29. 1.

Verse 6

But now hath he obtained a more excellent ministry,.... Christ has a ministry, he is the minister of the sanctuary, Heb 8:2 he has "obtained" this ministry of his Father; he was called unto it and engaged in it by him; and he has "now" obtained it; for though he was called to it from eternity, it was in time he came an high priest of good things, to come; and his ministry is a more excellent one than that of the priests, who offered gifts according to the law and served to the example and shadow of heavenly things; as abundantly appears from the preceding chapter, and from this, as well, as from what follows: by how much also he is the Mediator of a better covenant; the covenant of grace, as administered under the Gospel dispensation; which is not only better than the covenant of works, that being conditional, this absolute; that stood on the foot of works, this on the foot of grace, and is established in Christ; that being broken and made void, this continues; and not only better than the covenant of the Levitical priesthood, which was but a typical one, and is now ceased, but also than the covenant of grace, as administered under the legal dispensation; being better than that, as to the manner of its manifestation, which is more full and clear; and as to the extent of its administration, reaching to Gentiles as well as Jews; and as to the ratification of it by the blood of Christ, called from thence the blood of the everlasting covenant; and as to the promises of it, here said to be better: which was established upon better promises; which are not now delivered out as before, under the figure of earthly and temporal things; nor under a condition to be performed nor confined to a particular people and nation; and which are attended with a greater measure of the Spirit, to open and apply them; and are all secured in Christ Jesus, and confirmed by his blood: and now of this covenant Christ is the "Mediator"; a mediator is of more persons than one, and of these at variance; and he is a middle person between both; and his business is to bring both parties together, and make peace between them: the two parties in this case are God and man, set at a distance from each other by the sin of man, whereby man is become enmity to God; Christ is the Mediator between God and man, a middle person between both, being both God and man, the daysman, who lays his hands on both; who brings men to God that were afar off, and makes peace for them by the blood of his cross, and satisfies the justice of God, which he has done by the sacrifice of himself; and now appears in the presence of God for them, and intercedes for them, and applies the blessings of the covenant to them by his Spirit, and keeps and preserves them safe to his everlasting kingdom; and for this office he is every way fit, and in this he excels the Levitical priests, and has a ministry superior to theirs, since he is such a Mediator, and a Mediator of such a covenant,

Verse 7

For if that first covenant had been faultless,.... Not the covenant of works; that was made in paradise, this on Mount Sinai; that was made with Adam and his posterity, this with the Jews only; that had no mediator, this had one, Moses; that was not dedicated with blood, this was; that had no forgiveness of sin in it, this had; under that saints are not, but they were under this; to be under that was no privilege, but to be under this it was, as to the Israelites, who on this account were preferable to all other nations: nor is the pure covenant of grace as administered under the Gospel, meant; for though that was first made, yet is the second in administration; that includes the elect of God among the Gentiles, this only the Jews; that is made only with them, and is made known to them whom God calls by his grace in time, this was made with good and bad; that was of pure grace, this required works in order to life and the enjoyment of its blessings; that is an everlasting covenant, this is done away; and the one is manifestly distinguished from the other in this chapter: but the covenant here designed is the covenant of grace, as administered under the legal dispensation, and which was a typical one; the people with whom it was made were typical of the true Israel of God; the blessings promised in it were shadows of good things to come; the works it required were typical of Christ's obedience to the law, in the room and stead of his people, by which he fulfilled it; the sacrifices on which it was established were types of the sacrifice and death of Christ; the mediator of it. Moses, was a type of Christ, the Mediator of the new covenant; and it was confirmed by the blood of beasts, which was typical of the blood of Christ: this covenant was not "faultless", but was faulty or blameworthy; not that there was anything sinful and criminal in it, but it was deficient; there was a weakness in it; its sacrifices could not make men perfect, nor take away sin; there wanted a larger supply of the grace of the Spirit to write the law of God upon the heart, and to enable men to keep it; there was not in it so full a revelation of the mind and will of God, and of his love and grace, as has since been made; nor did it exhibit a free and full pardon for all sins, unclogged of every condition; the persons that were under it were faulty; hence it follows, that God found fault with them, they could not answer the requirements and end of it: had it been faultless, then should no place have been sought for the second; the covenant of grace unveiled in the Gospel dispensation, called the better testament, the better covenant, and the new covenant; in order to, introduce which, the first was removed, that this might succeed it; just as because there was no perfection by the Levitical priesthood, it became necessary that another priest should arise, of another order.

Verse 8

For finding fault with them,.... Both with the covenant, which had its faults, and with the people who continued not in it, and were therefore disregarded by the Lord, Heb 8:9 he saith, behold, the days come (saith the Lord) when I will make a new covenant with the house of Israel, and with the house of Judah; the words are cited from Jer 31:31 in which God promises a "new covenant"; so called, not because newly made; for with respect to its original constitution, it was made from eternity; Christ the Mediator of it, and with whom it was made, was set up from everlasting; and promises and blessings of grace were put into his hands before the world began: nor is it newly revealed, for it was made known to Adam, and in some measure to all the Old Testament saints, though it is more clearly revealed than it was; but it is so called in distinction from the former administration of it, which is waxen old, and vanished away; and with respect to the order of succession, it taking place upon the former being removed; and on account of the time of its more clear revelation and establishment being in the last days; and because of its mode of administration, which is different from the former, in a new way, and by the use of new ordinances; and because it is always new, its vigour and efficacy are perpetual; it will never be antiquated, or give place to another; and it provides for, and promises new things, a new heart, a new spirit, &c. to which may be added, that it is a famous, excellent covenant, there is none like it; just as an excellent song is called a new song. The persons with whom this covenant is promised to be made, are the houses of Israel and Judah; which being literally taken, had its fulfilment in the first times of the Gospel, through the ministry of John the Baptist, Christ, and his apostles, by whom this covenant was made known to God's elect among the twelve tribes; but being mystically understood, includes both Jews and Gentiles, the whole Israel of God; Israel not after the flesh, but after the Spirit; such as were Jews inwardly; God's elect of every nation: the word rendered, "I will make", signifies, I will consummate, or finish, or end, or fulfil it; which shows the perfection of this covenant, and the imperfection of the former; and that what was typified in the first is fulfilled in this; and that it is now established and ratified by Christ; and is so finished, as to the manifestation and administration of it, that there will be no alteration made in it, nor any addition to it: the time of doing all this is called "the days to come"; the last days, the days of the Messiah, which were future in Jeremiah's time: and a "behold" is prefixed to the whole, as a note of attention, this being an affair of great moment and importance; and as a note of demonstration, or as pointing to something that was desired and expected; and as a note of admiration, it containing things wonderful and marvellous.

Verse 9

Not according to the covenant that I made with their fathers,.... The ancestors of the Jews at Mount Sinai: in the day when I took then, by the hand to lead them out of the land of Egypt; which is mentioned, not only to observe the time when the former covenant was made with the Israelites, which was just upon their deliverance out of Egypt; but also to show their weakness and inability to have delivered themselves, and the tenderness of God towards them; they were like children, they could not help themselves when God took them by the hand, and brought them forth with an outstretched arm; and likewise to expose their ingratitude, and vindicate his conduct towards them: because they continued not in my covenant; though they promised, at the reading of it, that all that the Lord had said, they would hear and do; but their hearts were not right with God, and they were not steadfast in his covenant, and therefore their carcasses fell in the wilderness: and I regarded them not, saith the Lord; the words in Jer 31:32 are very differently rendered in our translation, "although I was an husband unto them": and so it becomes an aggravation of their sin of ingratitude, in not continuing in his covenant: in the margin it is rendered interrogatively, "should I have continued an husband unto them?" that is, after they had so treated him, no; as if he should say, I will not behave towards them as such; I will reject them, and disregard them. The Chaldee paraphrase is just the reverse of the apostle's translation, "and I was well pleased with them": some render them, "I ruled over them", as a lord over his servants, in a very severe manner. Others, observing the great difference there is between the Hebrew text, and the apostle's version, have supposed a different Hebrew copy from the present, used by the Septuagint, or the apostle, in which, instead of it was read either or but there is no need of such a supposition, since Dr. Pocock (g) has shown, that in the Arabic language, signifies to loath and abhor, and so to disregard; and Kimchi (h) relates it as a rule laid down by his father, that wherever this word is used in construction with it is to be taken in an ill part, and signifies the same as "I have loathed"; in which sense that word is used in Zac 11:8 and so here, I have loathed them, I abhorred them, I rejected them, I took no care of them, disregarded them, left their house desolate, and suffered wrath to come upon them to the uttermost. (g) Not. Miscell. in Port. Mesis, p. 9. (h) In Jer. xxxi. 32. & Sepher Shorashim, rad.

Verse 10

For this is the covenant that I will make with the house of Israel,.... That is, this is the sum and substance of the covenant, which God promised to make with, or to make manifest and known to his chosen people, the true Israelites, under the Gospel dispensation; or the following are the several articles of that covenant, he proposed to consummate or finish, as before: after those days, saith the Lord; after the times of the Old Testament, when the Messiah shall be come, and the Gospel day shall take place. So the Jews (i) apply these days, when they represent the Israelites saying to Moses, O that he (God) would reveal (himself or will) to us a second time! O that he would kiss us with the kisses of his mouth, and that the doctrine of the law was fixed in our hearts; when he (Moses) said to them, this is not to be done now, but , in the time to come, (i.e. in the times of the Messiah,) as it is said, Jer 31:33. I will put my law, &c. and so (k) they are elsewhere applied to the same times. And the first article in it is, I will put my laws into their mind, and write them in their hearts; by the laws of God are meant not the precepts of the ceremonial law, which were now abrogated, but either the moral law, and its commands; which is a transcript of the divine nature, was inscribed on Adam's heart in innocence, and some remains of it are even in the Gentiles, but greatly obliterated through the sin of man; and there is in men naturally a contrary disposition to it; in regeneration it is reinscribed by the Spirit of God; and great respect is had to it by regenerate persons, in which lies one part of their conformity to Christ: or else, since the word "law" signifies sometimes no other than a doctrine, an instruction, the doctrines of grace, of repentance towards God, of faith in Christ, and love to him, and every other doctrine may be intended; and the tables where, according to the tenor of this covenant, these are put and written, are two tables, as before, the "mind" and "heart"; but not two tables of stone, on which the law of Moses was written, partly that it might not be lost, through defect of memory, and partly to denote the firmness and stability of it, as also to point at the hardness of man's heart; but the fleshly tables of the heart; not that part of our flesh that is called the heart; but the souls of men, such hearts as are regenerated and sanctified by the Spirit of God, and such minds as are renewed by him: and the "putting" of them into the mind, designs the knowledge of them, which God gives; as of the moral law, of its spirituality and perfection, showing that there is no life and righteousness by it, that it is fulfilled by Christ, and is a rule of conversation to the saints; and of all other laws, ordinances, and doctrines of Christ: and the "writing" them in, or on the heart, intends a filling the soul with love and affection to them, so that it regards them singly and heartily; and a powerful inclination of the heart to be subject to them, through the efficacious grace of God; and which is done not with the ink of nature's power, but with the Spirit of the living God, Co2 3:3. And I will be to them a God; not in such sense as he is the God of all mankind, or as he was the God of Israel in a distinguishing manner, but as he is the God of Christ, and of all the elect in him; and he is their God, not merely as the God of nature and providence, but as the God of all grace; he is so in a covenant way, and as in Christ, and by virtue of electing grace, and which is made manifest in the effectual calling; and as such, he has set his heart on them, and set them apart for himself; he saves them by his Son, adopts and regenerates them, justifies and sanctifies them, provides for them, protects and preserves them; and happy are they that are interested in this blessing of the covenant, which is preferable to everything else; they have everything, and can want no good thing; they need fear no enemy; all things work together for their good; and God continues to be their God in life and in death; so that they may depend on his love, be secure of his power, expect every needful supply of grace, and to be carried through every duty and trial, and to share in the first resurrection, and to enjoy eternal happiness: and they shall be to me a people; not in such sense as all mankind are, or the Jews were in a more peculiar respect, but as all God's elect are, whether Jews or Gentiles; and who are such whom God has loved with a special love, has chose in Christ, and given to him, and with whom he has made a covenant in him; whom Christ saves from their sins by his blood, and calls them by his grace and Spirit, and who give up themselves to him; these are a distinct and peculiar people, a people near unto the Lord, and who are all righteous in Christ, and are made willing in the day of his power on their souls. (i) Shirhashirim Rabba, fol. 3. 2. (k) Midrash Kohelet, fol. 64. 3.

Verse 11

And they shall not teach every man his neighbour,.... The Alexandrian copy reads, "citizen"; that is, fellow citizen; and so the Syriac and Arabic versions: "and every man his brother, saying, know the Lord": this is not to be understood, so as to set aside the external and public ministry of the word, which is a standing ordinance of God under the Gospel dispensation; or even the, private instructions of saints one to another, in Christian conversation, whereby they may build up one another in their most holy faith; but the sense is, that men should not only teach, but the Spirit of God should teach with them, and by them; and it stands opposed to particular and pretended revelations, and especially to magisterial dictates; and denotes the abundance of knowledge that should be in Gospel times, which should not be restrained to particular persons, and sets of men, but should be shared by all believers, more or less: for all shall know me, from the least to the greatest; from babes to fathers in Christ; not with a natural, but with a spiritual knowledge; not with general knowledge of him, that he is, but with a special knowledge of him, that he is theirs; not with a legal, but with an evangelical knowledge; not with the knowledge of him in, and through the creatures, but in Christ; and that not speculative, but experimental; such as is attended with faith in him, fear of him, love to him, and a cheerful obedience to his will: the knowledge of the Lord, under the New Testament dispensation, is greater than under the former dispensation; the subject matter of it is more distinct; God is more known in the persons of the Father, Son, and Spirit, in the perfections of his nature, in his titles and characters, and in his Son; the manner of it is more clear, open, and perspicuous; the persons to whom it is communicated are more numerous; it is not restrained to Jews, but is given to the Gentiles; and all this owing to a greater effusion of the Spirit; see Jo1 2:27.

Verse 12

For I will be merciful to their unrighteousness,.... That is, sin; for all unrighteousness is sin, being contrary to the justice of God, and his righteous law: and the phrase is expressive of God's forgiveness of it, which is a very considerable article of the covenant of grace; mercy is the spring and original of pardon; it is what God delights in, and therefore he pardons freely; it is large and abundant, and hence he pardons fully; and this lays a foundation for hope in sensible sinners: and the way and means, in and by which God pardons, is the propitiatory sacrifice of his Son; and the word here rendered "merciful", signifies "propitious"; God pardons none but those to whom he is pacified, or rendered propitious by Christ; there is no mercy, nor pardon, but through him; he pardons on the foot of reconciliation and satisfaction for sin by Christ; so that forgiveness of sin is an act of justice, as well as of mercy; or it is an act of mercy streaming through the blood and sacrifice of Christ. And their sins and their iniquities will I remember no more; by which are meant all kind of sin, original and actual; sins before and after conversion; every sin but that against the Holy Ghost, and that God's covenant people are never guilty of; these God remembers no more; he casts them behind his back, and into the depths of the sea, so that when they are sought for, they shall not be found; God will never charge them with them, or punish them for them: this is another phrase to express the forgiveness of sins, and distinguishes the new covenant from the old one, or the former dispensation; in which, though there were many typical sacrifices, and a typical removal of sin, yet there was a remembrance of it every year.

Verse 13

In that he saith a new covenant,.... In the above prophecy, Heb 8:8 he hath made the first old; this naturally follows from hence; if the second is new, the first must be old; which is called so, not on account of its date and duration; for the covenant of grace itself is older than this mode of administration of it, and the manifestation of that to the patriarchs was before this covenant, and so was the covenant of works before it; but on the account of its faultiness and deficiency, its weakness, and unprofitableness, and especially its being antiquated, and made to give way to another. Now that which decayeth and waxeth old is ready to vanish away; the apostle argues from the first covenant, being old, to its being near to dissolution, or a disappearance; and the dissolution or disappearance of this covenant was gradual; it began when the Chaldeans seized the land of Canaan; and the ark, an eminent type of Christ, being wanting in the second temple, gave a hint of its waxing old; and both the civil and ecclesiastical government of the Jews were in great confusion under the second temple, at least towards the close of it; and even before the times of Christ, John the Baptist came, and proclaimed the near approach of the Messiah, and his kingdom: this covenant was of right abolished at the time of Christ's death; upon his ascension the Spirit was given, and the Gospel published among all nations, by which it more and more disappeared; and in fact it quite vanished away, when the city and temple of Jerusalem were destroyed, which was in a little time after the writing of this epistle; so that the apostle, with great propriety, says, it is "ready to vanish away". Next: Hebrews Chapter 9

Verse 1

Here is, I. A summary recital of what had been said before concerning the excellency of Christ's priesthood, showing what we have in Christ, where he now resides, and what sanctuary he is the minister of, Heb 8:1, Heb 8:2. Observe, 1. What we have in Christ; we have a high priest, and such a high priest as no other people ever had, no age of the world, or of the church, ever produced; all others were but types and shadows of this high priest. He is adequately fitted and absolutely sufficient to all the intents and purposes of a high priest, both with respect to the honour of God and the happiness of men and himself; the great honour of all those who have an interest in him. 2. Where he now resides: He sits on the right hand of the throne of the Majesty on high, that is, of the glorious God of heaven. There the Mediator is placed, and he is possessed of all authority and power both in heaven and upon earth. This is the reward of his humiliation. This authority he exercises for the glory of his Father, for his own honour, and for the happiness of all who belong to him; and he will by his almighty power bring every one of them in their own order to the right hand of God in heaven, as members of his mystical body, that where he is they may be also. 3. What is that sanctuary of which he is a minister: Of the true tabernacle, which the Lord hath pitched, and not man, Heb 8:2. The tabernacle which was pitched by man, according to the appointment of God. There was an outer part, in which was the altar where they were to offer their sacrifices, which typified Christ dying; and there was an interior part within the veil, which typified Christ interceding for the people in heaven. Now this tabernacle Christ never entered into; but, having finished the work of satisfaction in the true tabernacle of his own body, he is now a minister of the sanctuary, the holy of holies, the true tabernacle in heaven, there taking care of his people's affairs, interceding with God for them, that their sins may be pardoned and their persons and services accepted, through the merit of his sacrifice. He is not only in heaven enjoying great dominion and dignity, but, as the high priest of his church, executing this office for them all in general, and every member of the church in particular. II. The apostle sets before the Hebrews the necessary parts of Christ's priesthood, or what it was that belonged to that office, in conformity to what every high priest is ordained to, Heb 8:3, Heb 8:4. 1. Every high priest is ordained to offer gifts and sacrifices. Whatever was brought by the people to be presented to God, whether expiatory sacrifices, or peace-offerings, or thank-offerings, must be offered by the priest, who was to expiate their guilt by the blood of the sacrifice, and perfume their gifts and services by his holy incense, to render their persons and performances typically acceptable; so then it necessarily belongs to the priesthood of Christ that he should have somewhat to offer; and he, as the antitype, had himself to offer, his human nature upon the altar of his divine nature, as the great atoning sacrifice that finished transgression, and made an end of sin once for all; and he has the incense of his own righteousness and merits too to offer with all that his people offer up to God by him, to render them acceptable. We must not dare to approach to God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation; for if we are accepted, it is in the Beloved. 2. Christ must now execute his priesthood in heaven, in the holy of holies, the true tabernacle which the Lord hath fixed. Thus the type must be fully answered; having finished the work of sacrificing here, he must go into heaven, to present his righteousness and to make intercession there. For, (1.) If Christ were on earth, he would not be a priest (Heb 8:4), that is, not according to the Levitical law, as not being of the line of that priesthood; and so long as that priesthood continued there must be a strict regard paid to the divine institution in everything. (2.) All the services of the priest, under the law, as well as every thing in that tabernacle which was framed according to the pattern in the mount, were only exemplars and shadows of heavenly things, Heb 8:5. Christ is the substance and end of the law for righteousness. Something therefore there must be in Christ's priesthood that answers to the high priest's entering within the veil to make intercession, without which he could not have been a perfect priest; and what is this but the ascension of Christ into heaven, and his appearance there in the sight of God for his people, to present their prayers, and plead their cause? So that, if he had still continued on earth, he could not have been a perfect priest; and an imperfect one he could not be.

Verse 6

In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator (Heb 8:6): his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants - the covenant of works and the covenant of grace; and between the two dispensations of the covenant of grace - that under the Old Testament and that under the New. Now observe, I. What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said, 1. That it was made with the fathers of the Jewish nation at mount Sinai (Heb 8:9), and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which intimates the great affection, condescension, and tender care of God towards them. 2. That this covenant was not found faultless (Heb 8:7, Heb 8:8); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel. 3. That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not, Heb 8:9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. God will regard those who remain in his covenant, but will reject those who cast away his yoke from them. 4. That it is decayed, grown old, and vanisheth away, Heb 8:13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it. II. What is here said of the New Testament dispensation, to prove the superior excellency of Christ's ministry. It is said, 1. That it is a better covenant (Heb 8:6), a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul. It is without fault, well ordered in all things. It requires nothing but what it promises grace to perform. It accepts of godly sincerity, accounting it gospel perfection. Every transgression does not turn us out of covenant; all is put into a good and safe hand. 2. That it is established upon better promises, more clear and express, more spiritual, more absolute. The promises of spiritual and eternal blessings are in this covenant positive and absolute; the promises of temporal blessings are with a wise and kind proviso, as far as shall be for God's glory and his people's good. This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven. 3. It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God; this was promised in Jer 31:31, Jer 31:32, and accomplished in Christ. This will always be a new covenant, in which all who truly take hold of it shall be always found preserved by the power of God. It is God's covenant; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it; his wisdom devised it; his Son purchased it; his Spirit brings souls into it, and builds them up in it. 4. The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do theirs. Here, (1.) God articles with his people that he will put his laws into their minds and write them in their hearts, Heb 8:10. He once wrote his laws to them, now he will write his laws in them; that is, he will give them understanding to know and to believe his law; he will give them memories to retain them; he will give them hearts to love them and consciences to recognize them; he will give them courage to profess them and power to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably. (2.) He articles with them to take them into a near and very honourable relation to himself. [1.] He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do. Nothing more can be said in a thousand volumes than is comprehended in these few words: I will be a God to them. [2.] They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do who have God for their God; this they are bound to do as their part of the contract; this they shall do, for God will enable them to do it, as an evidence that he is their God and that they are his people; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty; so that God engages both for himself and them. (3.) He articles with them that they shall grow more and more acquainted with their God (Heb 8:11): They shall all know me from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe, [1.] In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it. [2.] This private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe and be turned to the Lord! (4.) God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God (Heb 8:12): For I will be merciful to their unrighteousness, etc. Observe, [1.] The freeness of this pardon. It does not result from merit in man, but from mercy in God; he pardons for his own name's sake. [2.] The fullness of this pardon; it extends to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins highly aggravated. [3.] The fixedness of this pardon. It is so final and so fixed that God will remember their sins no more; he will not recall his pardon; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these are the articles of it; and therefore we have no reason to repine, but great reason to rejoice that the former dispensation is antiquated and has vanished away.

Verse 1

8:1–10:18 This passage on Jesus’ superior offering argues that his ministry as the heavenly High Priest is superior to that of earthly priests.

8:1-2 The first two verses of ch 8 transition from the discussion just completed and anticipate the discussion to come. • Here is the main point: The author is referring back to the appointment of Jesus as a superior High Priest (5:1-10; 7:1-28). • he ministers in the heavenly Tabernacle (or tent; also in 8:5): This anticipates the theme of Jesus’ superior offering that is covered in the rest of this section (8:3–10:18). Unlike the Levitical priests who served in an earthly tent or building, Jesus’ sacrifice is superior because he serves in the true place of worship, the very presence of God in heaven (8:5; 9:11, 24; 10:12).

Verse 3

8:3 every high priest is required to offer gifts and sacrifices: Making offerings is a general requirement of priests, so Jesus also had to offer a sacrifice. • This verse reiterates what is stated in the first verse of the previous discussion (5:1), indicating another major movement in the book.

Verse 4

8:4 If he were here on earth: Under the old order Jesus would not even be a priest, as previously discussed (see 7:13-14). But Jesus is in heaven, which makes his priestly service distinct from and superior to that of the priests of the old covenant (8:5; 9:11, 24; 10:12).

Verse 5

8:5 a copy, a shadow: The earthly place of worship was an imitation that pointed to the real one in heaven. That is why God warned Moses to make it according to the pattern (see Exod 25:40; 26:30; cp. Acts 7:44). Judaism and early Christianity both spoke of a heavenly Temple within a heavenly Jerusalem, which would come down to earth at the end of the age (see Rev 21:2). Hebrews suggests that this heavenly place of worship was shown to Moses so he would know how to build the earthly Tabernacle. It is the heavenly Temple, however, in which Jesus ministers as High Priest.

Verse 6

8:6 the one who mediates: A mediator works with two parties to bring them to agreement. Christ’s work of sacrifice established the covenant relationship between people and God. • a far better covenant with God: See “The New Covenant” Theme Note. This covenant is better because it is based on better promises (see 8:7-13).

Verse 7

8:7-13 The author quotes Jer 31:31-34, an Old Testament prophecy concerning the new covenant that includes a number of striking promises. Establishing the superiority of the new covenant lays a foundation for the argument in Heb 9:1–10:18 that the Son’s offering under the new covenant was superior to the offerings of the old covenant.

8:7 The first covenant, made at Sinai, was not faultless. It was not the end of God’s plan, because it didn’t solve human weaknesses (see 7:11-28; 8:9).

Verse 8

8:8 found fault with the people: Because the people were unable to keep the terms of the old covenant (see study note on 8:7), God made a new covenant.

Verse 9

8:9 God made a covenant with their ancestors at Sinai (Exod 19:1-8; 24:7-8; 34:27-28; Deut 4:13). • I took them by the hand: In rescuing his people from the land of Egypt, God led them as a parent might lead a child that could not fend for itself (see Exod 12–14). • They did not remain faithful: See Heb 3:7-19; Num 14:1-38; Deut 9; Ps 106. • so I turned my back on them: The covenant warned that if the people turned away, God would turn away from them (see Deut 28:15-68; 30:11-20; 1 Kgs 8:22-53; 2 Chr 6:12-42).

Verse 10

8:10 Under the old covenant, the people were commanded to take the words of the law to heart (Deut 32:46), and the kings of Israel and Judah were judged on whether or not they followed the law of God wholeheartedly (2 Kgs 10:31; 2 Chr 31:21). A difference in the new covenant is that God’s laws would be in people’s minds and on their hearts. People would have renewed hearts and minds, with God’s law as an intrinsic, internal motivation.

Verse 11

8:11 All those in the new covenant know the Lord; intimate personal relationship with the Lord is in the very nature of the new covenant.

Verse 12

8:12 A final characteristic of the new covenant is that God would forgive their wickedness and never again remember their sins. The blood of Jesus cleanses his people completely from sin (9:13-15; 10:14-18, 22; 1 Jn 1:7).

Verse 13

8:13 The word new in “new” covenant emphasizes that, once God had enacted this covenant, the Sinai covenant was considered old or obsolete and was thus out of date. Its time of usefulness was over and its termination was imminent.