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Hebrews 8

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“THE EPISTLE TO THE HEBREWS”

Chapter Eight Having demonstrated Jesus’ superiority to prophets, angels, Moses, and Levi, the author summarizes: we have a High Priest at God’ s right hand who is Minister and Mediator of a better covenant established on better promises (Hebrews 8:1-6). Our attention is then directed toward that New Covenant which has replaced the Old Covenant (Hebrews 8:7-13).

POINTS TO PONDER

  • The main point of all that has been said: “We have such a High Priest…”

  • The two covenants (the first and old, replaced by the second and new)

REVIEW

  1. What are the main points of this chapter?- The new ministry of Christ - Hebrews 8:1-6- The new covenant of Christ - Hebrews 8:7-13

  2. Where is our High Priest? In what does He minister? (Hebrews 8:1-2)- Seated at the right hand of God; the sanctuary and true tabernacle build by God

  3. If Jesus were on earth, what could He not be? (Hebrews 8:4)- A priest

  4. What served as a copy and shadow of the true tabernacle? (Hebrews 8:5)- The earthly tabernacle Moses was instructed to build

  5. In what way has Jesus obtained a more excellent ministry? (Hebrews 8:6)- He is the Mediator of a better covenant, established on better promises

  6. Why was it necessary to replace the first covenant with the second? (Hebrews 8:7-8)- The first was not faultless; there was fault with those under the first

  7. Which covenant was the first, old covenant? (Hebrews 8:9)- That made with Israel when God led them out of Egypt (i.e., Mosaic Covenant)

  8. List characteristics of God’ s new covenant foretold by Jeremiah. (Hebrews 8:10-12)- God’ s laws will be in their minds and written on their hearts

  • He will be their God, and they shall be His people
  • None shall teach his neighbor to know the Lord, for all will know Him
  • He will be merciful, and remember their sins no more
  1. With the new covenant, what happened to the old covenant? (Hebrews 8:13)- It had been made obsolete, old, and ready to vanish awayHEBREWS CHAPTER EIGHT. The Two Testaments. SUMMARY.–Our Glorious High Priest. His Sacrifice. The True Tabernacle Above. Christ the Mediator of the New Covenant. The Old Covenant Imperfect. Removed to Give Place to the New. 1, 2. This is the sum. The crowning truth. We have such an high priest. Such as has been set forth in the preceding chapters: sympathizing, sinless, unchangeable, mighty to save, divine. Set on the right hand.He has offered his sacrifice and sat down in the heavens at God’s right hand.

Concerning the significance of sitting at the right hand of God, see notes on Ephesians 1:20. 2. A minister of the sanctuary. Not of any earthly temple, but of the sanctuary above. The true tabernacle, the tabernacle made of God, whose Holy of Holies is in the heavens, of which the earthly tabernacle was only a feeble pattern. The earthly tabernacle had an outer court, with the altar, a holy place, and a Holy of Holies. These parts have been understood to be typical (1) of the world, from whence we pass by the altar of sacrifice, the blood of Christ into (2) the holy place, the church, and from the holy place the high priest passed beyond the vail into (3) the Most Holy Place, typical of heaven itself.

There our high priest, having rent the vail that all in the church may follow, dwells and intercedes for us. There he presented his offering, the blood of his atonement. 3-7. For every high priest is ordained, etc. It is his appointment to offer gifts and sacrifices. That is his office. Hence, if Jesus is a High Priest, he must have an offering, but his offering must be presented in the true Holy of Holies above. 4. On earth, he should not be a priest.

The law required all the priests who served in the temple to be of the tribe of Levi, but he was not of the tribe of Levi, or of the priests appointed to serve at the altar, hence could not serve at an earthly altar, or in an earthly sanctuary. The law was in force as long as he was on earth and that excluded him. 5. Who serve unto the example and shadow, etc.The service of the priests and of the temple is after the example of, and a shadowing forth of heavenlythings. See . . . that thou make all things, etc. A pattern was shown Moses. All must be made after that pattern .

Hence the tabernacle made according to that plan shadowed forth heavenly things. The earthly high priest was a type of the great high priest in the heavens. 6. Now hath he obtained a more excellent ministry. More excellent than that of the Levitical priesthood. He serves in the heavenly sanctuary. Mediator of a better covenant.

The high priest was a mediator, interceding with God for the people. Christ is the mediator of the better covenant with its more glorious promises; viz., the Gospel. 7. For if that first covenant. The covenant of Sinai, the Law of Moses, the Old Testament. It was faulty and could not make men perfect. See note on Hebrews 7:18. 8-12. I will make a new covenant. By the mouth of Jeremiah the Lord declared that he would make a new covenant which would take the place of the old covenant. This shows that the old did not meet the full needs of men. 9. Not according to the covenant, etc. It shall differ from the covenant of Sinai made while the Lord was leading Israel up from Egypt.

Because they continued not in my covenant.Israel had broken the covenant, and been unfaithful. 10. This is the covenant that, etc. This shall be a principle of the new covenant. I will put my laws in their mind. Under the new covenant the minds and hearts shall be given to the Lord and filled with his law. They shall “worship in spirit and in truth.” Write them in their hearts.

Instead of upon tables of stone. 11. They shall not teach every man his neighbor.Under the old covenant children were born into covenant relation. As they grew up they had to be taught of the Lord, or they would never know him. As a matter of fact, many did not learn to know him. But under the new covenant all must learn to know God and the Son whom he hath sent before they can enter the covenant. Every one must enter by faith in Christ, repentance of sin, and surrender to the will of God.

Hence all members of the new covenant know God, from the least to the greatest. 12. For I will be merciful, etc. When they enter into covenant relation through the Gospel every sin will be blotted out. 13. In that he saith, a new covenant. This language implies that the other covenant, the one made at Sinai, is the old covenant. That which . . . waxeth old.

This language implies that the old covenant is to pass away. That it has done so is shown in the next chapter. Hebrews 8 Verse 1

  1. Κεφάλαιονδὲκ.τ.λ. Rather than A.V., “the chief point in what we are saying is this.” The word κεφάλαιον may mean, in its classical sense, “ chief point,” and that must be the meaning here, because these verses are not a summary and they add fresh particulars to what he has been saying. Dr Field renders it “ now to crown our present discourse” ; because κεφάλαιονἐπιθεῖναι, like fastigium imponere, is to crown a pillar with its capital, and a building with its coping-stone. Tyndale and Cranmer, “pyth.” τοιοῦτον. “Such as I have described.” τοιόσδε is prospective, τοιοῦτος is retrospective. ἐκάθισεν, “sat”— a mark of preeminence (Hebrews 10:11-12, Hebrews 12:2). In St Stephen’ s Vision our Lord appears standing to aid the Martyr. τοῦθρόνου. This conception seems to be the origin of the Jewish word Metatron (μεταθρόνιος), a sort of Prince of all the Angels, near the throne. τῆςμεγαλωσύνηςἐντοῖςοὐρανοῖς. A very Alexandrian expression. See note on Hebrews 1:3. Verses 1-6 1– 6. HAVING THE TWO , AND SHEWN THE OF THE AARONIC TO THAT OF CHRIST AS “ A HIGH PRIEST FOR EVER AFTER THE ORDER OF ,” THE WRITER NOW TO THE TWO . AFTER FIXING THE OF HIS READERS ON CHRIST AS THE HIGH PRIEST OF THE TRUE Verses 1-13 CH. 8. Having compared the two Priesthoods, and shewn the inferiority of the Aaronic priesthood to that of Christ as “ a High Priest for ever after the order of Melchisedek,” the writer now proceeds to contrast the two Covenants. After fixing the attention of his readers on Christ as the High Priest of the True Sanctuary (1– 6) he shews that God, displeased with the disobedience of those who were under the Old Covenant, had by the prophet Jeremiah promised a New Covenant (7– 9) which should be superior to the Old in three respects. i. Because the Law of it should be written on the heart [10]. ii. Because it should be universal [11], and iii. because it should be a covenant of forgiveness [12]. The decrepitude of the Old Covenant, indicated by its being called “ old,” is a sign of its approaching and final evanescence [13]. Verse 2
  2. λειτουργός. From this word comes our “ liturgy.” τῶνἀγίων, “of the sanctuary.” This is the only tenable rendering of the word in this Epistle. καί. The “ and” does not introduce something new; it merely furnishes a more definite explanation of the previous word. τῆςσκηνῆςτῆςἀληθινῆς, “of the genuine tabernacle.” The word ἀληθινὸς means “genuine,” and in this Epistle “ideal,” “archetypal.” It is the antithesis not to what is spurious, but to what is material, secondary and transient. Ἀληθὴς is the opposite to ψευδής, but ἀληθινὸς to κίβδηλος. So Christ Himself is the “ real” Vine, that which corresponds to the true idea, of which the Earthly Vine is only the transient symbol. The Alexandrian Jews, as well as the Christian scholars of Alexandria, had adopted from Plato the doctrine of Ideas, which they regarded as Divine and eternal archetypes of which material and earthly things were but the imperfect copies. They found their chief support for this introduction of Platonic views into the interpretation of the Bible in Exodus 25:40; Exodus 26:30 (quoted in Hebrews 8:5). Accordingly they regarded the Mosaic tabernacle as a mere sketch, copy, or outline of the Divine Idea or Pattern. The Idea is the perfected Reality of its material shadow. They extended this conception much farther: “ What if earth Be but the shadow of heaven, and things therein Each to the other like, more than on earth is thought?” The “ genuine tabernacle” is the Heavenly Ideal (Hebrews 9:24) shewn to Moses. To interpret it of “ the glorified body of Christ” by a mere verbal comparison of Joh 2:19, is to adopt the all-but-universal method of perverting the meaning of Scripture by the artificial elaborations and inferential afterthoughts of a scholastic theology. ἔπηξεν. Lit., “fixed.” οὐκἄνθρωπος. Not a mere human being, as Moses was. Comp. Hebrews 9:11; Hebrews 9:24. Verse 3
  3. καθίσταται. “Is appointed.” δῶράτεκαὶθυσίας. See note on Hebrews 5:1. καὶτοῦτον. “That He too.” It would be better as in the R.V. to avoid introducing the word “ man” which is not in the original, and to say “ that this High Priest.” ὃπροσενέγκῃ. In Attic prose relatives with the conj. mood usually have ἂν, but this is sometimes omitted in the N.T., James 2:10, ὅστις … τηρήσῃ; Matthew 10:33, ὅστιςἀρνήσηταίμε. It is essential to the conception of a priest that he should have an offering,— the aorist denotes the one past act, not that there is a continual offering, or representation of the offering. Christ’ s offering is mainly the blood of this one sacrifice, i.e. His vivifying life outpoured for, and imparted to, His people. The point is one of the extremest importance, and though the writer does not pause to explain what was the sacrifice which Christ offered as High Priest, he purposely introduces the subject here to prepare for his subsequent development of it in Hebrews 9:12, Hebrews 10:5-7; Hebrews 10:11-12. Similarly St Paul tells us “ Christ … hath given Himself for us, an offering and a sacrifice to God for a sweet-smelling savour” (Ephesians 5:2). Verse 4
  4. εἰμὲνοὖνἦν. “Now if He were still on earth.” ἐπὶγῆς. His sanctuary must be a heavenly one, for in the earthly one He had no standpoint. οὐδʼ ἂνἦνἱερεύς. He would not even be so much as a Priest at all; still less a High Priest; for He was of the Tribe of Judah (Hebrews 7:14), and the Law had distinctly ordained that “ no stranger, which is not of the seed of Aaron, come near to offer incense before the Lord” (Numbers 16:40). ὄντωντῶνπροσφερόντωνκ.τ.λ. “Since there are (already) those who offer their gifts according to the Law.” The writer could not possibly have used these present tenses if the Epistle had been written after the Fall of Jerusalem. Jewish institutions are, indeed, spoken of in the present tense, after the fall of Jerusalem, by Barnabas and Clement of Rome; but they are merely using an every-day figure of speech. In the case of the Epistle to the Hebrews the argument would have gained such indefinite force and weight in passages like this by appealing to a fact so startling as the annulment of the Mosaic system by God Himself, working by the unmistakable demonstrations of history, that no writer similarly circumstanced could possibly have passed over such a point in silence. Verse 5
  5. οἵτινεςκ.τ.λ. Namely, the priests— who are ministering in that which is nothing but a copy and shadow (Hebrews 10:1; Colossians 2:17) of the heavenly things. The verb λατρεύειν usually takes a dative of the person to whom the ministry is paid. Here and in Hebrews 13:10 the dative is used of the thing in which the service is done. It is conceivable that there is a shade of irony in this— they serve not a Living God, but a dead tabernacle. And this tabernacle is only a sketch, an outline, a ground pattern (1 Chronicles 28:11) as it were— at the best a representative image— of the Heavenly Archetype. τῶνἐπουρανίων. “Of the heavenly things,” R.V. Perhaps rather “ of the heavenly sanctuary” (Hebrews 9:23-24). κεχρημάτισται. “ Even as Moses, when about to complete the tabernacle, has been divinely admonished …” On this use of the perfect see note on Hebrews 4:8, &c. χρηματίζω is used of Divine intimations in Matthew 2:12; Luke 2:26; Acts 10:22, &c. Ὅρα … ποιήσεις. This is not a classical idiom, though not absolutely unknown to classical Greek (Lobeck, Phryn. p. 734). It is here taken from the LXX. (Exodus 25:40). Ποιήσῃς would be better Greek. πάντα. This expression is not found either in the Hebrew or the LXX. of the passages referred to (Exodus 25:40; Exodus 26:30); it seems to be due to Philo (De Leg. Alleg. III. 33), who may, however, have followed some older reading. κατὰτὸντύπονκ.τ.λ. Here, as is so often the case in comments on Scripture, we are met by the idlest of speculations, as to whether Moses saw this “ pattern” in a dream or with his waking eyes; whether the pattern was something real or merely an impression produced upon his senses; whether the tabernacle was thus a copy or only “ a copy of a copy and a shadow of a shadow,” &c. Such questions are otiose, because, even if they were worth asking at all, they do not admit of any answer, and involve no instruction, and no result of the smallest value. The Palestinian Jews in their slavish literal way said that there was in Heaven an exact literal counterpart of the Mosaic Tabernacle with “ a fiery Ark, a fiery Table, a fiery Candlestick,” &c., which descended from heaven for Moses to see; and that Gabriel, in a workman’ s apron, shewed Moses how to make the candlestick,— an inference which they founded on Numbers 8:4, “ And this work of the candlestick” (Menachoth, f. 29. 1). Without any such fetish-worship of the letter it is quite enough to accept the simple statement that Moses worked after a pattern which God had brought before his mind. The chief historical interest in the verse is the fact that it was made the basis for the Scriptural Idealism by which Philo and the Alexandrian Jews tried to combine Judaism with the Platonic philosophy, and to treat the whole material world as a shadow of the spiritual world. It is one of several narrow points on which were built huge inverted pyramids of inference, which even when it was intrinsically tenable, could still not be deduced from the passages quoted. Verse 6
  6. νυνὶδέ, i.e. but as it is. τέτυχεν. This form is often found in ancient grammarians. See Veitch, Greek Verbs, p. 578. διαφορωτέραςκ.τ.λ. “A ministry more excellent in proportion as He is also.” This proportional method of stating results runs throughout the Epistle (see Hebrews 1:4, Hebrews 3:3, Hebrews 7:22). It might be said with truth that the gist of his argument turns on the word “how much more.” He constantly adopts the argumentum a minori ad majus (Hebrews 7:19; Hebrews 7:22, Hebrews 9:11; Hebrews 9:14; Hebrews 9:23, Hebrews 10:29). For his object was to shew the Hebrews that the privileges of Judaism to which they were looking back with such longing eyes were but transitory outlines and quivering shadows of the more blessed and more eternal privileges, which they enjoyed as Christians. Judaism was but a shadow of which Christianity was the substance; Judaism was but a copy of which Christianity was the permanent Idea, and heavenly Archetype; it was but a scaffolding within which the genuine Temple had been built; it was but a chrysalis from which the inward winged life had departed. μεσίτης. Hebrews 9:15, Hebrews 12:24; 1 Timothy 2:5. κρείττοσιν. “Better,” because not physical but spiritual, and not temporal but heavenly and eternal. Bengel notices that the main words in the verse are all Pauline. Romans 9:4; 1 Timothy 2:5. Verse 7
  7. Εἰγὰρ … ἄμεμπτος. Whereas it was as he has said ἀσθενής and ἀνωφελής and σαρκίνη (Hebrews 7:16; Hebrews 7:18). The difference between the writer’ s treatment of the relation between Christianity and Judaism and St Paul’ s mode of dealing with the same subject consists in this:— to St Paul the contrast between the Law and the Gospel was that between the Letter and the Spirit, between bondage and freedom, between Works and Faith, between Command and Promise, between threatening and mercy. All these polemical elements disappear almost entirely from the Epistle to the Hebrews, which regards the two dispensations as furnishing a contrast between Type and Reality. This was the more possible to Apollos, or one of similar training to his, because he regards Judaism not so much in the light of a Law as in the light of a Priesthood and a system of worship. Like those who had been initiated into the ancient mysteries the Christian convert from Judaism could say ἔφυγονκακόν, εὗρονἄμεινον—“ I fled the bad, I found the better” ; not that Judaism was in any sense intrinsically and inherently “bad” (Romans 7:12), but that it became so when it was preferred to something so much more Divine. οὐκἂνἐζητεῖτο. There would not have been— as we know there was— any demand for a second. Verses 7-13 7– 13. OF THE NEW TO THE OLD , AS BY BEING A PROOF THAT THE “ ” OF THE NEW ARE “ BETTER.” Verse 8
  8. μεμφόμενοςγὰραὐτοῖς. The “for” introduces his proof that “ place for a better covenant was being sought for.” The persons blamed are not expressed, unless we read αὐτούς. Perhaps the meaning is “ blaming the first covenant, He says to them” (who were under it). The “ He” is God speaking to the Prophet. This would (reading αὐτοῖς) however have been expressed more naturally by πρὸςαὐτούς. If it can mean “ He says to them,” the blame is, with delicate rhetoric, transferredfrom the covenant to those who received it. Ἰδοὺκ.τ.λ. The quotation is from Jeremiah 31:31-34. συντελέσω. “I will accomplish.” The Hebrew word means literally “ I will cut,” alluding perhaps to the slaying of victims at the inauguration of a covenant. But the LXX. and the writer of the Epistle substitute a less literal word. Verse 9
  9. ἐπιλαβομένου. See note on Hebrews 2:16. The construction is harsh but is taken from the LXX. of Jeremiah 31:32, and represents the infinitive. Winer, p. 714. οὐκἐνέμειναν. The disobedience of the Israelites was a cause of nullifying the covenant which they had transgressed (Judges 2:20-21; 2 Kings 17:15-18). Comp. Hosea 1:9, “ Ye are not my people, and I will not be your God.” ἠμέλησααὐτῶν. These words correspond to the “ though I was a husband unto them” of the original. The quotation is from the LXX., who perhaps followed a slightly different reading. Rabbi Kimchi holds that the rendering of the LXX. is justifiable even with the present reading. Verse 10
  10. ἐπὶκαρδίας. The gift of an inner law, not written on granite slabs, but on the fleshen tablets of the heart, is the first promise of the New Covenant. It involves the difference between the Voice of the Spirit of God in the Conscience and a rigid external law: the difference, that is, between spirituality and legalism. This is brought out in Ezekiel 36:26-29. ἔσομαιαὐτοῖςεἰςθεόν. The phrase εἶναι, γίγνεσθαιεἰς (fieri, mutari in aliq.) became an established formula in the LXX. Verse 11
  11. οὐμὴδιδάξωσιν. Dawes’ s canon that only the second aor. subj. act. and mid. is used after οὐμὴ is at any rate inapplicable to the N.T. (see Revelation 18:14), nor does Hermann’ s canon on the difference of meaning between οὐμὴ with the fut. and with the aor. subj. remain valid in Hellenistic Greek. See Winer, pp. 635, 636. τὸνπολίτηναὐτοῦ. Lit., “his fellow-citizen.” The repetition ἕκαστος … καὶἕκαστος is a sort of echo of the Hebrew idiom “ the man to his brother,” Winer, p. 217. πάντες. The second promise of the New Covenant is that there shall be no appropriation of knowledge; no sacerdotal exclusiveness; no learned caste that shall monopolise the keys of knowledge, and lock out those that desire to enter in. “All thy children shall be taught of the Lord” (Isaiah 54:13), and all shall be “ a chosen generation, a royal priesthood, a peculiar people.” εἰδήσουσιν. This form of the future εἰδήσω from εἰδέω is Ionic and extremely rare. It is found in Isocrates, but does not occur elsewhere in the LXX. or N.T.: see Veitch, Greek Verbs, p. 187. εἰδήσουσίνμε. By virtue of the anointing of the Holy Spirit, which “ teaches us of all things” (1 John 2:27). ἀπὸμικροῦκ.τ.λ. That is, from the eldest to the youngest (Genesis 19:11; Acts 8:10, &c.). Verse 12
  12. ἵλεωςἔσομαι. Comp. Romans 11:27. The third promise of the New Covenant is the forgiveness of sins, with a fulness and reality which could not be achieved by the sacrifices of the Old Covenant (see Hebrews 2:15, Hebrews 9:9; Hebrews 9:12, Hebrews 10:1-2; Hebrews 10:4; Hebrews 10:22). Under the Old Covenant there had been a deep feeling of the nullity of sacrifices in themselves, which led to an almost startling disparagement of the sacrificial system (1 Samuel 15:22; Psalms 40:6;Psalms 50:8-10; Psalms 51:16; Micah 6:6-7; Isaiah 1:11; Hosea 6:6; Amos 5:21-22, &c.). Verse 13
  13. πεπαλαίωκεν. “He hath rendered obsolete.” The very expression, “ a New Covenant,” used in the disparaging connexion in which it stands, superannuates the former covenant, and stamps it as antiquated. The verse is a specimen of the deep sense which it was the constant object of the Alexandrian interpreters to deduce from Scripture. The argument is analogous to that of Heb 7:11. τὸδὲπαλαιούμενονκ.τ.λ. Lit., “Now that which is becoming antiquated and waxing aged, is near obliteration.” The expression “near evanescence” again shews that the Epistle was written before the Fall of Jerusalem, when the decree of dissolution which had been passed upon the Old Covenant was carried into effect. Even the Rabbis, though they made the Law an object of superstitious and extravagant veneration, yet sometimes admitted that it would ultimately cease to be— namely, when “ the Evil Impulse” (Deuteronomy 31:21) should be overcome. ἐγγὺςἀφανισμοῦ. Compare the expression ἐγγὺςκατάρας (Hebrews 6:8), and Dr Kay points out the curious fact that “ curse” and “ obliteration” (ἀφανισμὸςhere alone in the N. T.) appear in juxtaposition in 2 Kings 22:19 .

Hebrews 8:1-6

“THE EPISTLE TO THE HEBREWS”

Our Glorious High Priest (Hebrews 8:1-6)

  1. With the beginning of chapter eight, we come to the close of the first major section of “The Epistle To The Hebrews”… a. In which the key thought is “The Superiority of Christ"b. In which Jesus is shown to be superior to:
  1. To the prophets - Hebrews 1:1-32) To angels - Hebrews 1:4 to Hebrews 2:183) To Moses - Hebrews 3:1-54) To Aaron and his Levitical priesthood - Hebrews 5:1-10; Hebrews 7:1-28
  1. The next major section really begins in earnest with Hebrews 8:7… a. In which the key thought will be “The Superiority of the New Covenant"b. In which this covenant is shown to be based upon:
  1. Better promises - Hebrews 8:7-132) A better sanctuary - Hebrews 9:1-283) A better sacrifice - Hebrews 10:1-18

  1. In Hebrews 8:1-6, we find a transition… a. In which the main point of the first section is summarized b. In which the main points of the next section are introduced – Indeed, these six verses truly summarize what the author seeks to establish in the first ten chapters of this epistle!

  2. It can all be summarized in these words: “We have such a High Priest…“a. In Jesus, we have a High Priest b. Not just any High Priest, but “such” a High Priest; i.e., a glorious High Priest!

[In what ways is Jesus “Our Glorious High Priest”? First, He is…]

I. SEATED AT THE RIGHT HAND OF GOD (Hebrews 8:1) A. THE PHRASE “THE MAJESTY IN THE HEAVENS”…1. A Jewish circumlocution meaning “God” (Believers’ Study Bible) 2. I.e., a roundabout way of referring to God - cf. Hebrews 1:3 B. MANY REFER TO JESUS AT GOD’S RIGHT HAND…1. David prophesied that the Messiah would sit at God’s right hand - Psalms 110:12. Jesus said that He would sit at the right hand of God

[Exalted to such a place of honor and authority, we truly have a “glorious” High Priest, one who is “the ruler over the kings of the earth” (Revelation 1:5)! As we look at the next verse in our text, we see that He is also…]

II. A OF THE TRUE (Hebrews 8:2-5) A. ERECTED BY GOD, NOT MAN…1. We are now introduced to a contrast between two “tabernacles” a. There had been the earthly sanctuary or tabernacle

  1. As ordained under the first covenant (i.e., the Law)
  • cf. Hebrews 9:1 ff2) It was built by man b. But now we read of one “which the Lord erected”; i.e., a heavenly tabernacle
  1. The heavenly tabernacle is none other than heaven itself!
  • cf. Hebrews 9:11-12; Hebrews 9:23-24 B. IN WHICH HE OFFERS “SERVICE”…1. As a High Priest, it is necessary for Him to have something to offer - Hebrews 8:3a. Every high priest is appointed for this purpose - Hebrews 5:1b. What Jesus has to offer is not mention here, but will be later - cf. Hebrews 9:122. This service He renders in heaven, not on the earth - Hebrews 8:4a. If He were on earth, He couldn’t be a priest! b. For the Law required priests from the tribe of Levi, and Jesus was from Judah
  1. As for priests on the earth… a. They serve only the copy and shadow of the heavenly things
  • Hebrews 8:5b. For Moses had been told by God to build the earthly tabernacle according to pattern shown to him on the mountain - cf. Exodus 25:40 [As “Our Glorious High Priest”, then, Jesus renders service in the true tabernacle, which is heaven itself. This thought will be expanded upon in chapters nine and ten. But consider also how He is…]

III. THE OF A BETTER (Hebrews 8:6) A. HE HAS A MORE …1. In contrast with the ministry of the Levitical priests 2. Their ministry was simply a shadow and copy of His ministry

  • cf. Colossians 2:16-17 B. AS OF A BETTER …1. The word “mediator”… a. The Greek is “mesites”
    b. It means “one who intervenes between two, either in order to make or restore peace and friendship, or form a compact, or for ratifying a covenant”
  1. By His death on the cross, Jesus has become the Mediator of the new covenant - cf. Hebrews 9:15; Hebrews 12:243. This new covenant is here referred to as “a better covenant” a. Better than what? Better than the “first covenant” - cf. Hebrews 8:7b. I.e., what had been established through Moses

C. ON BETTER …1. What makes the new covenant better than the old are its promises 2. Some of those promises are explained later - cf. Hebrews 8:10-123. But Peter describes the promises we receive as “exceedingly great and precious promises” - cf. 2 Peter 1:3-4

  1. With this transition passage, then, we are introduced to things that will be expounded upon as we proceed through the epistle… a. The better covenant we have in Christ, based upon its better promises b. The better ministry Christ renders as our High Priest in heaven, seated at God’s right hand

  2. When such things are properly understood, we can see how Jesus is truly “Our Glorious High Priest”! a. One who stands ready to minister in our behalf b. He is “able to save to the uttermost those who come to God through Him” - Hebrews 7:25c. He is “able to aid those who are tempted” - Hebrews 2:18 Have you accepted Jesus as your High Priest by obeying His gospel? He is truly…

“…the author of eternal salvation to all who obey Him.” (Hebrews 5:9) For those who have not obeyed His gospel, we find this awesome warning:

“…and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those WHO DO NOT OBEY THE GOSPEL OF OUR LORD JESUS CHRIST. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power…” (2 Thessalonians 1:7-9) Please render obedience to the gospel today if you have not yet done so! - cf. Acts 2:36-39

Hebrews 8:2

Hebrews 8:2 Hebrews 8:2 ————————– τωνG3588 OF THE αγιωνG39 HOLIES λειτουργοςG3011 , καιG2532 AND τηςG3588 OF THE σκηνηςG4633 τηςG3588 αληθινηςG228 TRUE ηνG3739 WHICH επηξενG4078 [G5656] PITCHED οG3588 THE κυριοςG2962 LORD καιG2532 AND ουκG3756 NOT ανθρωποςG444 MAN. minister: Hebrews 9:8-12, Hebrews 10:21, Exodus 28:1, Exodus 28:35, Luke 24:44, Romans 15:8 the sanctuary: or, holy things the true: Hebrews 9:11, Hebrews 9:23, Hebrews 9:24 which: Hebrews 11:10, 2 Corinthians 5:1, Colossians 2:11 Exodus 26:1 - the tabernacle with ten curtains Exodus 26:30 - rear up the tabernacle Exodus 36:1 - for the service Exodus 38:21 - tabernacle of testimony Psalms 102:19 - the height John 2:21 - he John 6:55 - meat Acts 7:44 - that he Romans 8:34 - who is even Galatians 2:17 - is Hebrews 8:2. ———————- The building used in the Mosaic system was regarded as a sanctuary (holy place) and a tabernacle as truly as is the one in the service under Christ. The difference is in the description given in the rest of this verse. True tabernacle means that of which the first one was a type. tched is defined by Thayer as follows: “To make fast, to fix; to fasten together, to build by fastening together.” The Lord directed the building of the Old Testament tabernacle, but it was made of literal material and the work was actually done by human hands (See Exodus 36-40.) The last tabernacle employed the services of man also, but the materials were not literal and the formation of the system was the handiwork of God. Hebrews 8:2 ——————————————————————————– A minister (λειτουργὸς) Sat down as a minister. From an old adjective λεῖτος or λέϊτος (found only in this compound), belonging to the people, and ἔργον work. Hence, originally, the service of the state in a public office. In lxx and N.T. λειτουργὸς minister, λειτουργεῖν to minister, and λειτουργία ministry are used both of priestly service to God and of service to men. Λειτουργία in lxx rarely of the service of the priests, often of the Levites. See 1 Kings 1:4; 1 Kings 19:21; 2 Kings 4:43; 2 Kings 6:15. Λειτουργοὺς Hebrews 1:7, in the general sense of servants of God. ——————————————————————————– Of the sanctuary (τῶνἁγίων) The heavenly sanctuary. Τὰἅγια the most holy place, Hebrews 9:8; Hebrews 9:12; Hebrews 9:25; Hebrews 10:19; Hebrews 13:11. Comp. ἅγιαἀγίων holy of holies, Hebrews 9:3. Ἅγια holy places generally, but with special reference to the innermost sanctuary, Hebrews 9:24. ——————————————————————————– The true tabernacle (τῆςσκηνῆςτῆςἀλυθινῆς) Explanatory of τῶνἁγίων.

The form of expression is emphatic: the tabernacle, the genuine one, as compared with the tabernacle in the wilderness. For ἀλιθινός real, genuine, see on John 1:9. Σκηνή a tent.

For different shades of meaning, comp. Matthew 17:4; Luke 16:9; Acts 7:43. In this epistle always of the tabernacle in the wilderness. Hebrews 8:2 ——————————————————————————– Minister (leitourgos). See notes on §Romans 13:6; §Philippians 2:25. ——————————————————————————– Of the sanctuary (tτn hagiτn). “Of the holy places” (ta hagia), without any distinction (like Hebrews 9:8-9; Hebrews 10:19; Hebrews 13:11) between the holy place and the most holy place as in Hebrews 9:2-3. ——————————————————————————– Of the true tabernacle (tηs skηnηs tηs alηthinηs). By way of explanation of tτn hagiτn.

For skηnη see Matthew 17:4 and skηnos (2 Corinthians 5:1), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the “genuine” tabernacle and see John 1:9 for alηthinos. ——————————————————————————– Pitched (epηxen).

First aorist active indicative of pηgnumi, old verb to fasten as the pegs of a tent, here only in the N.T. Cf. Numbers 24:6.

Hebrews 8:3

Hebrews 8:3 Hebrews 8:3 ————————– παςG3956 γαρG1063 FOR EVERY αρχιερευςG749 HIGH PRIEST ειςG1519 τοG3588 FOR προσφερεινG4374 [G5721] TO OFFER δωραG1435 GIFTS τεG5037 BOTH καιG2532 AND θυσιαςG2378 καθισταταιG2525 [G5743] IS ; οθενG3606 WHENCE “IT IS” αναγκαιονG316 εχεινG2192 [G5721] TO HAVE τιG5100 καιG2532 ALSO “FOR” τουτονG5126 THIS ONE οG3739 WHICH προσενεγκηG4374 [G5661] HE MAY OFFER. serve, Hebrews 5:1, Hebrews 7:27 have: Hebrews 9:14, Hebrews 10:9-12, John 6:51, Ephesians 5:2, Titus 2:14 Leviticus 6:20 - the offering Zechariah 6:12 - behold Galatians 3:25 - we Hebrews 2:9 - Jesus Hebrews 10:5 - but Hebrews 8:3. ———————- Every high priest refers to those under the Old Testament line. Thayer defines ordained, “To appoint one to administer an office.” Gifts and sacrifices were in the same general class, but the first refers especially to articles that were not intended to be used as victims on the altar. This man means Christ who was called upon to make a somewhat offering. That is, Christ offered many contributions to the New Testament service, and then made the “supreme sacrifice” of himself on the cross just before ascending from earth to his Father in Heaven. Hebrews 8:3 ——————————————————————————– A priest is appointed to offer gifts and sacrifices. Therefore Christ, a high priest, must have gifts and sacrifices to offer, and a sanctuary in which to offer them. ——————————————————————————– Wherefore it is of necessity (ὅενἀναγκαῖον) Rend. wherefore it is necessary. ——————————————————————————– Somewhat to offer (ὃπροσενέγκῃ) Lit. what he may offer. The construction is unusual. Comp. Acts 21:16. The statement is a truism, unless it be assumed that the Hebrew Christians were ignorant of the doctrine of Christ’s priesthood.

Hebrews 8:3 ——————————————————————————– Is appointed (kathistatai). As in Hebrews 5:1. ——————————————————————————– To offer (eis to prospherein).

Articular infinitive accusative case with eis as is common while hina prospherηi (hina with present active subjunctive) for purpose in Hebrews 5:1, with dτra te kai thusias as there. ——————————————————————————– It is necessary (anagkaion). A moral and logical necessity (from anagkη necessity) as seen in Acts 13:46; Philippians 1:24. ——————————————————————————– This high priest also (kai touton). “This one also,” no word for high priest, accusative of general reference with the infinitive echein (have). ——————————————————————————– Somewhat to offer (ti hτ prosenegkηi). Second aorist active subjunctive of prospherτ (Hebrews 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Acts 21:16; Hebrews 12:28 (possibly here merely futuristic), but note ho prospherei (present indicative) in Hebrews 9:7. See Robertson, Grammar, p. 955.

Hebrews 8:4

Hebrews 8:4 Hebrews 8:4 ————————– ειG1487 μενG3303 IF INDEED γαρG1063 FOR ηνG2258 [G5713] HE WERE επιG1909 ON γηςG1093 EARTH, ουδG3761 NOT EVEN ανG302 HE BE ηνG2258 [G5713] WOULD ιερευςG2409 A PRIEST, οντωνG5607 [G5752] THERE BEING τωνG3588 THE ιερεωνG2409 PRIESTS τωνG3588 WHO προσφεροντωνG4374 [G5723] OFFER καταG2596 TO τονG3588 THE νομονG3551 LAW ταG3588 THE δωραG1435 GIFTS, he should: Hebrews 7:11-15, Numbers 16:40, Numbers 17:12, Numbers 17:13, Numbers 18:5, 2 Chronicles 26:18, 2 Chronicles 26:19 there are priests: or, they are priests gifts: Δωρα G1435, gifts, or offerings, comprehended propitiatory sacrifices as well as freewill-offerings., See, Hebrews 11:4 Leviticus 6:20 - the offering Numbers 3:10 - and the stranger Hebrews 8:4. ———————- If he were on earth. This means as long as Christ was on earth he could not act as a priest. That is because the law was in force all the time He was on earth, and it already had its priests to offer according to that law. Hebrews 8:4 ——————————————————————————– Rend. “Now if he were on earth he would not be a priest at all, seeing that there are those who offer the gifts according to the law.” Christ could not be a priest on earth, because there is an order of priests already established by law; and as Christ was not of the tribe of Levi (Hebrews 7:13-14) he could have nothing in common with them. Hebrews 8:4 ——————————————————————————– On earth (epi gηs). As opposed to en tois ouranois (Hebrews 8:1). Condition of second class, determined as unfulfilled. ——————————————————————————– He would not be a priest at all (oud’ an ηn hiereus). “Not even would he be a priest.” Conclusion of second class condition with an and imperfect indicative (ηn). ——————————————————————————– Seeing there are those (ontτn tτn). Genitive absolute with ontτn (from eimi) and the articular present active participle of prospherτ (Hebrews 8:3). Jesus was not of the tribe of Levi and so could not serve here.

Hebrews 8:5

Hebrews 8:5 Hebrews 8:5 ————————– οιτινεςG3748 WHO υποδειγματιG5262 “THE” καιG2532 AND σκιαG4639 SHADOW λατρευουσινG3000 [G5719] SERVE τωνG3588 OF THE επουρανιωνG2032 , καθωςG2531 AS κεχρηματισταιG5537 [G5769] WAS μωσηςG3475 MOSES μελλωνG3195 [G5723] BEING ABOUT επιτελεινG2005 [G5721] TO τηνG3588 THE σκηνηνG4633 ; οραG3708 [G5720] γαρG1063 FOR, SEE, φησινG5346 [G5748] SAYS HE, ποιησηςG4160 [G5661] THOU MAKE πανταG3956 ALL THINGS καταG2596 TO τονG3588 THE τυπονG5179 PATTERN τονG3588 WHICH δειχθενταG1166 [G5685] WAS SHEWN σοιG4671 THEE ενG1722 IN τωG3588 THE ορειG3735 . unto: Υποδειγματικαι G2532, σκια G4639, or, with the representation and shadow, as Dr. Macknight renders. the example: Hebrews 9:9, Hebrews 9:23-24, Hebrews 10:1, Colossians 2:17 See: Exodus 25:40, Exodus 26:30, Exodus 27:8, Numbers 8:4, 1 Chronicles 28:12, 1 Chronicles 28:19, Acts 7:44 pattern: Τυπον G5179, type, plan, or form. Exodus 25:9 - the pattern of the tabernacle Exodus 39:32 - according Joshua 22:28 - Behold 1 Kings 8:13 - a settled 1 Chronicles 28:11 - the pattern 2 Chronicles 4:7 - according to Psalms 119:18 - wondrous Son 2:17 - the shadows Ezekiel 43:11 - show them Ephesians 1:3 - heavenly Hebrews 3:5 - for Hebrews 12:25 - See Hebrews 8:5. ———————- The institutions of the Mosaic system were examples and shadows (patterns or types) of the heavenly things (t h e institutions under Christ). Who means the priests mentioned in the preceding verse. In Exodus 25:40 is the instruction that God gave Moses to make all things according to the “pattern” shown to him in the mount. The idea is that when God mentioned this pattern for the tabernacle service, He had in mind that it was to be a type or pattern of the greater things to come, as well as to serve the purpose of that first dispensation. Hebrews 8:5 ——————————————————————————– Who serve unto the example and shadow of heavenly things (οἵτινεςὑποδείγματικαίσκιᾳλατρεύουσιντῶνἐπουρανίων) The connection is, “there are those who offer the gifts according to the law, such as (οἵτινες) serve,” etc. For λατρεύουσιν serve, see on 2 Timothy 1:3. Omit unto. Rend. serve the copy and shadow, etc., or, as Rev., that which is a copy and shadow. For ὑπόδειγμα copy, see on 1 Peter 5:3; see on 2 Peter 2:6. Comp.

Hebrews 9:23. Τῶνἐπουρανίων “of heavenly things.” Τὰἐπουράνια in N.T. usually “heavenly places.” See Ephesians 1:3; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12 : “heavenly things,” John 3:12; Philippians 2:10; Hebrews 9:23. ——————————————————————————– As Moses was admonished (καθὼςκεχρημάτισταιΜωυσῆς) By God. This, and the remainder of the verse, explain the words copy and shadow.

For χρηματίζειν see on Matthew 2:12; see on Luke 2:26; see on Acts 11:26. Comp. χρηματισμός answer (of God), Romans 11:4. In Exodus 40:1, where Moses is commanded to make the tabernacle, God is expressly named. ——————————————————————————– To make (ἐπιτελεῖν) The margin of Rev. complete may easily convey a wrong idea. The sense is to carry out or execute the plan given to him. ——————————————————————————– For, See (ὅραγάρ) Γάρ for is not a part of the quotation, but is argumentative. Moses was admonished, for God said “See,” etc. ——————————————————————————– That thou make (ποιήσεις) A direct command. “See, thou shalt make.” ——————————————————————————– Pattern (τύπον) See on 1 Peter 5:3. The meaning is that, in all essential features, the Levitical system of worship was a copy of a heavenly reality.

This was pressed into an absurd literalism by the Rabbins, who held that there were in heaven original models of the tabernacle and of all its appurtenances, and that these were shown to Moses in the Mount. The writer draws out of this vulgar conception the thought that the material tabernacle was an emblem of a spiritual, heavenly sanctuary.

The Levitical priests, therefore, serve only a copy and shadow. Hebrews 8:5 ——————————————————————————– Serve (latreuousin). Present active indicative of latreuτ for which verb see note on Matthew 4:10. ——————————————————————————– A copy (hupodeigmati). Dative case after latreuousin. See already in notes on John 13:15; Hebrews 4:11 for this interesting word. ——————————————————————————– Shadow (skiβi). Dative case. Old word for which see already Matthew 4:16; Mark 4:32; Colossians 2:17. See same idea in Hebrews 9:23.

For difference between skia and eikτn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy out- line” (Moffatt). ——————————————————————————– Is warned of God (kechrηmatistai). Perfect passive indicative of chrηmatizτ, old verb (from chrηma, business) for which see notes on Matthew 2:12; Matthew 2:22; Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in LXX, Josephus, and the papyri. ——————————————————————————– For saith he (gar phηsi). Argument from God’s command (Exodus 25:40). ——————————————————————————– See that thou make (Horβ poiηseis).

Common Greek idiom with present active imperative of horaτ and the volitive future of poieτ without hina (asyndeton, Robertson, Grammar, p. 949). ——————————————————————————– The pattern (ton tupon). The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44.

For tupos see already John 20:25; Romans 6:17, etc. The tabernacle was to be patterned after the heavenly model.

Hebrews 8:6

Hebrews 8:6 Hebrews 8:6 ————————– νυνιG3570 δεG1161 BUT NOW διαφορωτεραςG1313 A MORE τετευχενG5177 [G5758] HE HAS λειτουργιαςG3009 οσωG3745 BY SO MUCH AS καιG2532 ALSO κρειττονοςG2909 OF A BETTER εστινG2076 [G5748] HE IS διαθηκηςG1242 μεσιτηςG3316 , ητιςG3748 WHICH επιG1909 UPON κρειττοσινG2909 BETTER επαγγελιαιςG1860 νενομοθετηταιG3549 [G5769] HAS BEEN . obtained: Hebrews 8:7-13, 2 Corinthians 3:6-11 the mediator: Hebrews 7:22, Hebrews 12:24, Galatians 3:19, Galatians 3:20 covenant: or, testament, Hebrews 7:22, Hebrews 9:15-20 was established: Νενομοθηται G3549, was ordained (or established) by law. upon: Hebrews 8:10-12, Romans 9:4, Galatians 3:16-21, Titus 1:2, 2 Peter 1:4 Deuteronomy 5:2 - General Deuteronomy 9:11 - the tables of the covenant Deuteronomy 27:3 - thou shalt 2 Kings 17:35 - With whom 2 Chronicles 5:10 - the Lord 2 Chronicles 34:31 - made a covenant Psalms 103:18 - To such Isaiah 42:6 - and give Isaiah 49:8 - give thee Isaiah 54:10 - the covenant Isaiah 59:21 - this Jeremiah 14:21 - remember Jeremiah 31:31 - I Jeremiah 50:5 - that shall Luke 22:20 - This Acts 6:14 - change Acts 13:38 - that Galatians 4:24 - the two 1 Timothy 2:5 - and Hebrews 1:14 - ministering Hebrews 7:19 - a better Hebrews 11:40 - better Hebrews 8:6. ———————- Several words of comparison in the second degree are used in this verse which should not be misapplied. God never made any mistakes and all that He ever did was good from the standpoint of being righteous. But the purposes to be accomplished by His plans were not always considered as final. He had a terminal to be reached in the preparation of mankind for the Hereafter, and until the final plan had been reached (that which was “perfect” 1 Corinthians 13:10), each step in the unfolding of the divine plan may be considered as looking forward to something ‘more excellent and better. Hebrews 8:6 ——————————————————————————– But now (νῦνδὲ) Νῦνis logical: as the case now stands. The statement of Heb 8:4 is taken up. “If he were on earth he could not be a priest,” etc., but now, since Christ is a priest, and must have a sanctuary and an offering, he has a more excellent ministry. ——————————————————————————– He hath obtained a more excellent ministry (διαφορωτέραςτέτυχενλειτουργίας) The ministry of the heavenly sanctuary. ——————————————————————————– He is the mediator of a better covenant (κρείττονόςἐστινδιαθήκηςμεσίτης) For μεσίτης mediator, see on Galatians 3:19. Both here and in the following chapter, the ideas of the sanctuary and the covenant are closely united. God’s covenant was embodied in the sanctuary. The ark was “the ark of the covenant”; the tables of the law were “the tables of the covenant.” The essence of a covenant is the establishment of a relationship. The sanctuary was the meeting-place of God and man.

The ritual of sacrifice adjusted the sinner’s relation to a holy God. All the furniture and all the ordinances of the tabernacle assumed the covenant between God and his people.

Thus the two ideas belong together. The minister of the Levitical sanctuary was the mediator of the old covenant. A new covenant implies a new ministry, a better covenant implies a better ministry. Christ’s priesthood implies a sanctuary. The new sanctuary implies a new covenant. This covenant is a better covenant because it ——————————————————————————– Was established upon better promises (ἐπὶκρείττοσινἐπαγγελίαιςνενομοθέτηται) For established rend. enacted. Νομοθετεῖν to enact a law, only here and Hebrews 7:11. A few times in lxx: Νομοθεσία enacting, only Romans 9:4 νομοθέτης lawgiver, only James 4:12. The better covenant was enacted as truly as was the law.

See Hebrews 8:10. The new covenant was a new law— the perfect law, the law of liberty, James 1:25. Hebrews 8:6 ——————————————————————————– But now (nun de). Logical use of nun, as the case now stands, with Jesus as high priest in heaven. ——————————————————————————– Hath he obtained (tetuchen). Perfect active indicative of tugchanτ with the genitive, a rare and late form for teteuchen (also teteuchηken), old verb to hit the mark, to attain. ——————————————————————————– A ministry the more excellent (diaphorτteras leitourgias). “A more excellent ministry.” For the comparative of diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. ——————————————————————————– By how much (hosτi).

Instrumental case of the relative hosos between two comparative adjectives as in Hebrews 1:4. ——————————————————————————– The mediator (mesitηs). Late word from mesos (amid) and so a middle man (arbitrator).

Already in Galatians 3:19-29 and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with diathηkη. ——————————————————————————– Of a better covenant (kreittonos diathηkηs). Called “new” (kainηs, neas in Hebrews 9:15; Hebrews 12:24). For diathηkη see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. ——————————————————————————– Hath been enacted (nenomothetηtai). Perfect passive indicative of nomotheteτ as in Hebrews 7:11 which see. ——————————————————————————– Upon better promises (epi kreittosin epaggeliais). Upon the basis of (epi). But how “better” if the earlier were also from God?

This idea, alluded to in Hebrews 6:12-17, Will be developed in Hebrews 10:19 to Hebrews 12:3 with great passion and power. Thus it is seen that “better” (kreissτn) is the keynote of the Epistle. At every point Christianity is better than Judaism.

Hebrews 8:7-13

“THE EPISTLE TO THE HEBREWS”

The Promises Of God’s New Covenant (Hebrews 8:7-13)

  1. Up to this point, the focus of “The Epistle To The Hebrews” has been on Christ… a. His superiority to prophets, angels, Moses b. The superiority of His priesthood to the Levitical priesthood

  2. With the transition in Hebrews 8:1-6, the focus shifts to the New Covenant… a. A new covenant in which Jesus has already been described as:

  1. The “surety” (guarantor) - Hebrews 7:222) The “Mediator” (one who intervenes) - Hebrews 8:6b. In both passages, this covenant was described as a “better” covenant
  1. Better than what? Better in what way? In Hebrews 8, we learn the answer… a. Better than the “first covenant” - cf. Hebrews 8:7b. Better because of the “promises” contained in it - cf. Hebrews 8:6 [In this study, “The Promises Of God’s New Covenant”, we shall examine our text (Hebrews 8:7-13) to ascertain how the New Covenant is better, especially with regard to its promises.

Let’s begin by noticing…]

I. GOD’S PROMISE OF A NEW (Hebrews 8:7-9; Hebrews 8:13) A. THE FIRST WAS NOT … (Hebrews 8:7)1. Otherwise, there would have been no need for a second covenant 2. We have already seen concerning the first covenant that… a. The Levitical priesthood could not bring perfection - Hebrews 7:11b. The Law made nothing perfect, and was therefore annulled due to its weakness and unprofitableness - Hebrews 7:18-193. This inadequacy has special reference to the sacrifices of the first covenant… a. They could not make those who approach perfect - Hebrews 10:1-3b. The blood of animals offered by the priests could not take away sins - Hebrews 10:4; Hebrews 10:11 B. THE PEOPLE OF THE FIRST WERE ALSO AT FAULT… (Hebrews 8:8-9)1. God found fault because they did not continue in His covenant

  • cf. Jeremiah 11:7-102. For this reason He disregarded them, allowing them to be taken away by their enemies - cf. Jeremiah 11:11-14– Even so, He did not leave them without some hope, for through the prophet Jeremiah He made a promise…

C. GOD A NEW … (Hebrews 8:8-9)1. Promised in Jeremiah 31:31-342. In which God would make a “new covenant” with Israel and Judah 2. A covenant different than the one made at Mt. Sinai (how, we shall see in a moment)

D. THE NEW HAS MADE THE FIRST "” … (Hebrews 8:13)1. By even calling the promised covenant “new”, God made the first covenant obsolete a. The old covenant actually continued on for about 500 years after Jeremiah b. But with the promise of the new, attention would be taken away from the old covenant and directed toward the new one that was coming! 2. Its obsolescence was especially seen in the days of the Hebrew writer… a. It was “becoming obsolete and growing old”

  1. The death of Jesus rendered the sacrifices of the first covenant unnecessary
  2. Before long, the temple itself would be destroyed, and along with it, the last vestiges of the Levitical priesthood b. Truly, it was “ready to vanish away”

[So God promised a “new covenant” to replace the “old covenant”; and Jesus is the “Mediator” of this covenant, which is “a better covenant”. Better in what way?

Better because it “was established on better promises”. Let’s now consider some of…]

II. GOD’S THE NEW (Hebrews 8:10-12) A. IT WILL BE INWARD AND … (Hebrews 8:10)1. “I will put My laws in their mind and write them on their hearts"2. The first covenant had its laws written on tablets of stone; the new covenant is one that requires God’s laws be written in our hearts 3. It is not enough to have God’s Word in our hands, on our coffee tables, etc. a. We must plant God’s Word into our hearts - cf. James 1:21b. For only then can we truly be born again by the incorruptible seed, the word of God - 1 Peter 1:22-23– Are you living up to intent of the New Covenant, or are you little different than those under the first covenant, who had the Word, but not on their hearts?

B. IT WILL PROVIDE A CLOSER WITH GOD… (Hebrews 8:10)1. “I will be their God, and they shall be My people"2. The actual terms of this promise is really nothing new - cf. Exodus 6:7; Leviticus 26:123. But in each successive “age”, its promise is filled with fresh meaning; for example… a. In “this age”, we enjoy a closer relationship with God

C. IT WILL BE WITH PEOPLE WHO KNOW THE LORD… (Hebrews 8:11)1. “None of them shall teach…saying, ‘Know the Lord’, for all shall know Me…“2. The New Covenant will be with people who have already come to know the Lord a. Unlike the first covenant, in which people entered it at birth; as they grew up, they needed to be taught about the Lord b. In the new covenant, one must come to know the Lord before they can enter the covenant 3. So it is that one must believe in Jesus before they can enter into a covenant relationship with their Lord through baptism

  • cf. Acts 8:36-38– Does not this feature of the New Covenant preclude the practice of infant baptism?

D. IT WILL PROVIDE TRUE FOR SIN… (Hebrews 8:12)1. “For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more"2. Here is the ultimate basis of the blessing previously described; by virtue of the forgiveness of sins can we truly be God’s people, and He our God! 3. Thus the New Covenant provides what the first covenant could not: true forgiveness of sins! - cf. Hebrews 10:1-4; Hebrews 10:11

  1. Such are “The Promises Of God’s New Covenant”… a. As foretold through the prophet Jeremiah b. Now fulfilled through the coming of Jesus and His death on the cross – By virtue of “better promises”, Christ is truly the Mediator of a “better covenant”!

  2. But there is more to be said about why the New Covenant is a better covenant… a. It also has a better sanctuary b. It also has a better sacrifice – But consideration of these things will be saved for later

At this point it might be appropriate to ask:

Have you truly entered into a covenant relationship with the Lord? The entrance terms of this New Covenant are simple: They involve faith in Christ and a confession of that faith (Romans 10:9-10), along with repentance of sins and baptism into Christ (Acts 2:36-39).

The promised blessings of the New Covenant await any and all who are willing to so respond to the gospel of Christ!

Hebrews 8:8

Hebrews 8:8 Hebrews 8:8 ————————– μεμφομενοςG3201 [G5740] γαρG1063 FOR FINDING FAULT, αυτοιςG846 TO THEM λεγειG3004 [G5719] HE SAYS, ιδουG2400 [G5628] LO, ημεραιG2250 DAYS ερχονταιG2064 [G5736] ARE COMING λεγειG3004 [G5719] SAITH “THE” κυριοςG2962 LORD, καιG2532 AND συντελεσωG4931 [G5692] I WILL RATIFY επιG1909 AS REAGRDS τονG3588 THE οικονG3624 HOUSE ισραηλG2474 OF ISRAEL καιG2532 AND επιG1909 AS REGARDS τονG3588 THE οικονG3624 HOUSE ιουδαG2448 OF JUDAH διαθηκηνG1242 A καινηνG2537 NEW; he saith: Jeremiah 31:31-34 the days: Hebrews 10:16, Hebrews 10:17, Jeremiah 23:5, Jeremiah 23:7, Jeremiah 30:3, Jeremiah 31:27, Jeremiah 31:31-34, Jeremiah 31:38, Luke 17:22 a new: Hebrews 9:15, Hebrews 12:24, Matthew 26:28, Mark 14:24, Luke 22:20, 1 Corinthians 11:25, 2 Corinthians 3:6 covenant: Isaiah 55:3, Jeremiah 32:40, Jeremiah 33:24-26, Ezekiel 16:60, Ezekiel 16:61, Ezekiel 37:26 Deuteronomy 5:3 - General 2 Kings 23:3 - made a covenant Psalms 25:10 - keep Isaiah 43:1 - thou art mine Jeremiah 11:4 - I commanded Ezekiel 36:11 - will do Daniel 9:27 - confirm Hosea 8:1 - transgressed Zechariah 11:10 - that Luke 5:38 - General John 1:17 - the law Romans 11:27 - this Hebrews 7:18 - the weakness Hebrews 8:13 - A new Hebrews 8:8. ———————- (recorded in 1 Kings 12). The tribes were destined to be reunited after the captivity, but the two parts are named to show that every Jew (as well as the Gentiles) was to be included in the new covenant. Hebrews 8:8 ——————————————————————————– For finding fault with them (μεμφόμενοςαὐτοὺς) Them signifies the possessors of the first covenant. The prophet says what follows by way of blame. The passage cited is Jeremiah 31:31-34, lxx (A.V. 31:31-34). The writer assumes that Jeremiah’s new covenant means the Christian covenant. ——————————————————————————– I will make (συντελέσω) Rend. I will conclude or consummate. See on Luke 4:13.

Only here in Hebrews, and once in Paul, Romans 9:28, a citation. ——————————————————————————– With the house (ἐπὶ) The preposition marking direction toward. ——————————————————————————– A new covenant (διαθήκηνκαινήν) Always καινὴ in the phrase new covenant, except Hebrews 12:24, where we have νέα. For the distinction see note there, and see on Matthew 26:29.

Hebrews 8:8 ——————————————————————————– Finding fault with them (memphomenos autous). Present middle participle of memphomai (cf. amemptos), old verb, in N.T. only here and Romans 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in Hebrews 8:8-12; Jeremiah 31:31-34 (in LXX Jeremiah 31:31-34) in full which calls for little explanation or application to prove his point (Hebrews 8:13). ——————————————————————————– I will make (suntelesτ).

Future active of sunteleτ, old compound verb to accomplish as in Mark 13:4; Romans 9:28. ——————————————————————————– A new covenant (diathηkηn kainηn). In Hebrews 12:24 we have diathηkηs neas, but kainηs in 1 Corinthians 11:25.

Kainos is fresh, on new lines as opposed to the old (palaios) as in 2 Corinthians 3:6; 2 Corinthians 3:14; neos is young or not yet old.

Hebrews 8:9

Hebrews 8:9 Hebrews 8:9 ————————– ουG3756 NOT καταG2596 TO τηνG3588 THE διαθηκηνG1242 ηνG3739 WHICH εποιησαG4160 [G5656] I MADE τοιςG3588 πατρασινG3962 αυτωνG846 WITH THEIR FATHERS, ενG1722 IN “THE” ημεραG2250 DAY επιλαβομενουG1949 [G5637] μουG3450 τηςG3588 OF MY TAKING HOLD OF χειροςG5495 αυτωνG846 THEIR HAND εξαγαγεινG1806 [G5629] TO LEAD αυτουςG846 THEM εκG1537 OUT OF “THE” γηςG1093 LAND αιγυπτουG125 OF EGYPT; οτιG3754 BECAUSE αυτοιG846 THEY ουκG3756 ενεμεινανG1696 [G5656] DID NOT ενG1722 IN τηG3588 διαθηκηG1242 μουG3450 MY καγωG2504 AND I ημελησαG272 [G5656] αυτωνG846 THEM, λεγειG3004 [G5719] SAITH “THE” κυριοςG2962 LORD. the covenant: Hebrews 9:18-20, Exodus 24:3-11, Exodus 34:10, Exodus 34:27, Exodus 34:28, Deuteronomy 5:2, Deuteronomy 5:3, Deuteronomy 29:1, Deuteronomy 29:12, Galatians 3:15-19, Galatians 4:24 I took: Genesis 19:16, Job 8:20, *marg. Son 8:5, Isaiah 41:13, Isaiah 51:18, Mark 8:23, Acts 9:8, Acts 13:11 to lead: Exodus 19:4, Exodus 19:5, Psalms 77:20, Psalms 78:52-54, Psalms 105:43, Psalms 136:11-14, Isaiah 40:11, Isaiah 63:9, Isaiah 63:11-13 they continued: Exodus 32:8, Deuteronomy 29:25, Deuteronomy 31:16-18, Joshua 23:15, Joshua 23:16, 2 Kings 17:15-18, Psalms 78:10, Psalms 78:11, Psalms 78:57, Isaiah 24:5, Isaiah 24:6, Jeremiah 11:7, Jeremiah 11:8, Jeremiah 22:8, Jeremiah 22:9, Jeremiah 31:32, Ezekiel 16:8, Ezekiel 16:59, Ezekiel 20:37, Ezekiel 20:38 regarded: Judges 10:13, Judges 10:14, Lamentations 4:16, Amos 5:22, Malachi 2:13 Leviticus 26:9 - for I Leviticus 26:15 - break Deuteronomy 17:2 - in transgressing 1 Kings 19:14 - forsaken Psalms 50:16 - thou shouldest Jeremiah 11:10 - the house of Israel Ezekiel 44:7 - broken Hosea 6:7 - transgressed Micah 7:18 - the remnant John 8:31 - If 2 Corinthians 5:17 - old Hebrews 8:9. ———————- The day refers to the period in general when Sinai was the principal place of interest. (See Jeremiah 34:13-14.) The shortcomings of the Israelites was the reason on the human side for a change. (See Hebrews 8:7.) Hebrews 8:9 ——————————————————————————– In the day when I took (ἐνἡμέρᾳἐπιλαβομένουμου) An unusual construction. Lit. in the day of me having taken hold. Comp. John 4:39. Hebrews 8:9 ——————————————————————————– In the day that I took them (en hηmerβi epilabomenou mou). Genitive absolute (mou and second aorist middle participle of epilambanτ), “a Hellenistic innovation” (Moffatt) in imitation of the Hebrew after hηmerβi in place of en hηi epelabomen, occurring also in Barn. 2:28. ——————————————————————————– By the hand (tηs cheiros).

Technical use of the genitive of the part affected. ——————————————————————————– To lead them forth (exagagein autous). Second aorist active infinitive of exagτ to denote purpose. ——————————————————————————– For they continued not (hoti autoi ouk enemeinan). First aorist active indicative of emmenτ, old verb to remain in (Acts 14:22). The Israelites broke the covenant. Then God annulled it. ——————————————————————————– I regarded not (ηmelηsa). “I neglected” as in Hebrews 2:3. The covenant was void when they broke it.

Hebrews 8:10

Hebrews 8:10 Hebrews 8:10 ——————————– οτιG3754 BECAUSE αυτηG3778 THIS “IS” ηG3588 THE διαθηκηG1242 ηνG3739 WHICH διαθησομαιG1303 [G5695] I WILL τωG3588 WITH οικωG3624 THE HOUSE ισραηλG2474 OF ISRAEL μεταG3326 AFTER ταςG3588 ημεραςG2250 εκειναςG1565 THOSE DAYS, λεγειG3004 [G5719] SAYS κυριοςG2962 “THE” LORD, διδουςG1325 [G5723] GIVING νομουςG3551 μουG3450 MY LAWS ειςG1519 INTO τηνG3588 διανοιανG1271 αυτωνG846 THEIR MIND καιG2532 ALSO επιG1909 UPON καρδιαςG2588 HEARTS αυτωνG846 THEIR επιγραψωG1924 [G5692] I WILL αυτουςG846 THEM; καιG2532 AND εσομαιG2071 [G5704] I WILL BE αυτοιςG846 TO THEM ειςG1519 FOR θεονG2316 GOD, καιG2532 AND αυτοιG846 THEY εσονταιG2071 [G5704] SHALL BE μοιG3427 TO ME ειςG1519 FOR λαονG2992 PEOPLE. this is: Hebrews 10:16, Hebrews 10:17 I will put: Gr. I will give, Exodus 24:4, Exodus 24:7, Exodus 34:1, Exodus 34:27, Deuteronomy 30:6, Jeremiah 31:33, Jeremiah 32:40, Ezekiel 11:19, Ezekiel 36:26, Ezekiel 36:27, 2 Corinthians 3:3, 2 Corinthians 3:7, 2 Corinthians 3:8, James 1:18, James 1:21, 1 Peter 1:23 in: or, upon I will be: Hebrews 11:16, Genesis 17:7, Genesis 17:8, Son 2:16, Jeremiah 24:7, Jeremiah 31:1, Jeremiah 31:33, Jeremiah 32:38, Ezekiel 11:20, Ezekiel 36:28, Ezekiel 37:27, Ezekiel 39:22, Hosea 1:10, Hosea 2:23, Zechariah 8:8, Zechariah 13:9, Matthew 22:32, 1 Corinthians 6:16 they shall: Exodus 19:5, Exodus 19:6, Romans 9:25, Romans 9:26, Titus 2:14, 1 Peter 2:9 Exodus 32:16 - General Deuteronomy 9:10 - written with Deuteronomy 17:2 - in transgressing 1 Chronicles 17:24 - a God Ezra 7:27 - put such Psalms 37:31 - law Psalms 74:20 - Have Psalms 119:29 - grant me Psalms 119:77 - for thy Son 6:3 - my beloved’s Isaiah 42:21 - he will Isaiah 51:16 - Thou art Isaiah 52:6 - my people Isaiah 54:13 - all Jeremiah 11:4 - ye be Jeremiah 30:22 - General Jeremiah 34:13 - I made Jeremiah 50:20 - the iniquity Ezekiel 14:11 - that they Ezekiel 16:60 - I will establish Matthew 13:23 - good Mark 14:62 - the Son Luke 6:45 - treasure Luke 10:27 - Thou John 6:45 - And they John 20:17 - your God Romans 5:5 - because Romans 6:14 - sin Romans 7:22 - I delight Romans 8:7 - for it 1 Corinthians 9:21 - not 2 Corinthians 6:16 - I will be Colossians 2:13 - having 1 Thessalonians 4:9 - ye need Hebrews 7:11 - perfection Hebrews 8:6 - upon 1 John 2:14 - the word 1 John 2:27 - and ye 1 John 5:3 - and Revelation 21:3 - they shall Revelation 21:7 - and I Hebrews 8:10 : ———————- This verse states one of the main differences between the old and the, new covenant. When a male child was eight clays old he was cir-cumcized. and that made him a full member of the covenant, notwithstanding he had no mind to receive anything: the law was put in the flesh instead of the mind. The new covenant laws were to be put in the mind (or heart) instead of the flesh.

Hebrews 8:10 ——————————————————————————– The covenant which I will make (ἡδιαθήκηἣνδοαθήσομαι) The noun and the verb are cognate—the arrangement which I will arrange. A covenant (διαθήκη) is something arranged (διατίθεσθαι) between two parties. See the same combination, Acts 3:25. ——————————————————————————– I will put my laws (διδοὺςνόμουςμου) Lit. giving my laws: const. with I will make: “the covenant which I will make by giving my laws.” ——————————————————————————– Mind (διάνοιαν) The moral understanding. See on Mark 12:30; see on Luke 1:51. Hearts, καρδίας, see on Romans 1:21; see on Romans 10:10. ——————————————————————————– A God— a people (εἰςθεόν—εἰςλαόν) Lit. unto a God, etc. A Hebraistic form of expression, εἰς signifying the destination of the substantive verb.

The sense is, I will be to them to serve as a God; or my being as related to them will amount to my being a God to them. Comp.

Matthew 19:5; 2 Corinthians 6:18; Hebrews 1:5. Hebrews 8:10 ——————————————————————————– This (hautη). The “new” one of Heb 8:8. ——————————————————————————– That I will make (hηn diathηsomai). Future middle of diatithηmi, “that I will covenant,” cognate accusative (hηn), using the same root in the verb as in diathηkη. ——————————————————————————– I will put (didous). “Giving,” present active participle of didτmi, to give. ——————————————————————————– Into their mind (eis tηn dianoian autτn). Their intellect, their moral understanding, all the intellect as in Aristotle (Colossians 1:21; Ephesians 4:18). ——————————————————————————– On their heart (epi kardias autτn). Either genitive singular or accusative plural.

Kardia is the seat of man’s personal life (Westcott), the two terms covering the whole of man’s inward nature. ——————————————————————————– A god (eis theon). Note the Hebraistic use of eis in the predicate instead of the usual nominative theos as in “a people” (eis laon).

This was the ideal of the old covenant (Exodus 6:7), now at last to be a fact.

Hebrews 8:11

Hebrews 8:11 Hebrews 8:11 ——————————– καιG2532 AND ουG3756 μηG3361 NOT AT ALL διδαξωσινG1321 [G5661] SHALL THEY TEACH εκαστοςG1538 τονG3588 EACH πλησιονG4139 αυτουG846 HIS, καιG2532 AND εκαστοςG1538 EACH τονG3588 αδελφονG80 αυτουG846 HIS BROTHER, λεγωνG3004 [G5723] SAYING, γνωθιG1097 [G5628] KNOW τονG3588 THE κυριονG2962 LORD; οτιG3754 BECAUSE παντεςG3956 ALL ειδησουσινG1492 [G5692] SHALL KNOW μεG3165 ME, αποG575 FROM “THE” μικρουG3398 LITTLE αυτωνG846 “ONE” OF THEM εωςG2193 TO “THE” μεγαλουG3173 GREAT “ONE” αυτωνG846 OF THEM they shall: Isaiah 2:3, Isaiah 54:13, Jeremiah 31:34, John 6:45, 1 John 2:27 Know the: 2 Kings 17:27, 2 Kings 17:28, 1 Chronicles 28:9, 2 Chronicles 30:22, Ezra 7:25 for all: Isaiah 54:13, Jeremiah 24:7, Ezekiel 34:30, Habakkuk 2:14, 1 John 5:20 from: Jeremiah 6:13, Jeremiah 42:1, Jeremiah 42:8, Jeremiah 44:12, Acts 8:10 2 Chronicles 33:13 - knew Psalms 36:10 - that Psalms 119:29 - grant me Isaiah 52:6 - my people Jeremiah 23:35 - General Jeremiah 34:13 - I made Hosea 2:20 - and John 17:3 - this John 17:25 - the world 1 Thessalonians 4:9 - ye need Titus 2:12 - Teaching 1 John 2:20 - and ye Hebrews 8:11. ———————- Samuel was a full “brother” to Eli although he “did not yet know the Lord” (1 Samuel 3:7); his circumcision introduced him into the brotherhood (Genesis 17:9-14). That is why it was necessary for Eli to make his brother Samuel acquainted with the Lord. It was done in verse 9 of the same chapter where he told Samuel to say, “Speak, Lord: for thy servant heareth,” which is the same as know the Lord in our present verse. Such an introduction in the brotherhood under Christ will not be necessary because all shall know me from the least to the greatest. That is because under the New Testament system a person cannot become a member until he is old enough and has mind enough to receive the law of Christ intelligently. This would completely rule out all such conditions as “cradle rolls” or infant church membership in the New Testament church. All must have mind enough to “know the Lord” through the law of the Gospel before they can come into the church. Hebrews 8:11 ——————————————————————————– His neighbor (τὸνπολίτην) Lit. his citizen: his fellow-citizen. ——————————————————————————– Know the Lord (γνῶθιτὸνκύριον) As if commending God to the knowledge of one who is ignorant of him. ——————————————————————————– All shall know (πάντεςεἰδήσουσιν) Observe the two words for know: γνῶθι of the recognition of a stranger; εἰδήσουσιν of an absolute acquaintance as of one born under God’s covenant. ——————————————————————————– From the least to the greatest (ἀπὸμικροῦἕωςμεγάλουαὐτῶν). Lit. from the little unto the great of them. This knowledge of God will be without distinction of age or station. Hebrews 8:11 ——————————————————————————– They shall not teach (ou mη didaxτsin). Strong double negative (ou mη) with the first aorist active (futuristic) subjunctive of didaskτ. ——————————————————————————– His fellow-citizen (ton politηn autou). See Luke 15:15; Luke 19:14. ——————————————————————————– Know the Lord (Gnτthi ton kurion).

Second aorist active imperative of ginτskτ. In the new covenant all will be taught of God (Isaiah 54:13; John 6:45), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul’s comparison in 2 Corinthians 3:7-18. ——————————————————————————– Shall know (eidηsousin). Future perfect active, old form of oida (note ginτskτ just before of recognizing God), one of the rare future perfects (cf. Hebrews 2:13, esomai pepoithτs).

Hebrews 8:12

Hebrews 8:12 Hebrews 8:12 ————————– οτιG3754 BECAUSE ιλεωςG2436 εσομαιG2071 [G5704] I WILL BE ταιςG3588 αδικιαιςG93 αυτωνG846 TO THEIR , καιG2532 AND τωνG3588 αμαρτιωνG266 αυτωνG846 THEIR SINS καιG2532 AND τωνG3588 ανομιωνG458 αυτωνG846 THEIR ουG3756 μηG3361 IN NO WISE μνησθωG3415 [G5686] WILL I ετιG2089 MORE. Hebrews 10:16, Hebrews 10:17, Psalms 25:7, Psalms 65:3, Isaiah 43:25, Isaiah 44:22, Jeremiah 33:8, Jeremiah 50:20, Micah 7:19, Acts 13:38, Acts 13:39, Romans 11:27, Ephesians 1:7, Colossians 1:14, 1 John 1:7-9, 1 John 2:1, 1 John 2:2, Revelation 1:5 Jeremiah 14:10 - he will Jeremiah 31:34 - for I Ezekiel 18:22 - his transgressions Zechariah 3:4 - I have Mark 14:62 - the Son Luke 18:13 - God John 17:3 - this Hebrews 8:12. ———————- This verse contains a likeness and a contrast between the two covenants. God showed mercy under the old, and the passages that show It are too numerous to mention. (It should be stated what was overlooked at verse 10, that another likeness between them is that in each case the relation of God and people holds good.) The contrast in this verse is that the sins would be remembered no more. The word “against” Is often added in quoting this subject which is incorrect, for God never did remember a sin against a man after he had been forgiven. This point will be dealt with in detail by the comments on Hebrews 10:3. Hebrews 8:12 ——————————————————————————– Merciful (ἵλεως) Only here and Matthew 16:22, see note. ——————————————————————————– Unrighteousness (ἀδικίαις) Unrighteousnesses. The only occurrence of the word in the plural. For ἀδικία see on 2 Peter 2:13. ——————————————————————————– Their sins and their iniquities (τῶνἁμαρτιῶναὐτῶν) Omit and their iniquities. For ἁμαρτία sin, see on Matthew 1:21; and for both ἀδικία and ἁμαρτία, see on 1 John 1:9. Comp. 1 John 5:17. ——————————————————————————– Will I remember no more (οὐμὴμνησθῳἔτι) Lit. I will by no means remember any more.

Hebrews 8:12 ——————————————————————————– Merciful (hileτs). Old Attic adjective for hilaos, common in the LXX, only here in N.T., from which hilaskomai comes (Luke 18:13). ——————————————————————————– Will I remember no more (ou mη mnηsthτ eti). Double negative ou mη with first aorist passive subjunctive (volitive) of mimnηskτ, to recall.

Hebrews 8:13

Hebrews 8:13 Hebrews 8:13 ————————– ενG1722 IN τωG3588 THE λεγεινG3004 [G5721] SAYING καινηνG2537 NEW, πεπαλαιωκενG3822 [G5758] HE HAS MADE OLD τηνG3588 THE πρωτηνG4413 FIRST; τοG3588 δεG1161 BUT THAT WHICH παλαιουμενονG3822 [G5746] GROWS OLD καιG2532 AND γηρασκονG1095 [G5723] AGED εγγυςG1451 “IS” NEAR αφανισμουG854 . A new: Hebrews 8:8 he hath: Hebrews 7:11, Hebrews 7:12, Hebrews 7:18, Hebrews 7:19, Hebrews 9:9, Hebrews 9:10 ready: Isaiah 51:6, Matthew 24:35, 1 Corinthians 13:8, 2 Corinthians 5:17 Numbers 29:17 - General Ezekiel 16:61 - but not Mark 14:62 - the Son Acts 13:38 - that 2 Corinthians 3:11 - if Ephesians 2:15 - the law Colossians 2:14 - the handwriting Hebrews 9:15 - the first Hebrews 8:13. ———————- The main point in this verse is a conclusion based on the term new covenant: it proves that the other one was considered old. Since old things are expected to disappear. the conclusion is that the old covenant was to be replaced by the New Testament. Hebrews 8:13 ——————————————————————————– In that he saith a new covenant (ἐντῳλέγεινκαινήν) Lit. “in his saying new.” ——————————————————————————– He hath made the first old (πεπαλαίωκεντὴνπρώτην) Παλαιοῦν to make old, only in Hebrews and Luke 12:33. Comp. Hebrews 1:11. ——————————————————————————– Now that which decayeth and waxeth old (τὸδὲπαλαιούμενουκαὶγηράσκον) Rend. but that which is becoming old and waxing aged. Γηράσκειν (only here and John 21:18) adds the idea of infirmity to that of age. ——————————————————————————– Is ready to vanish away (ἐγγύςἀφανισμοῦ) Lit. is nigh unto vanishing. Ἀφανισμός vanishing, N.T.o. Often in lxx. Class. rare and late. The whole statement indicates that the writer regarded the Sinaitic covenant, even in Jeremiah’s time, as obsolete, and that Jeremiah himself so regarded it.

When God announced a new covenant he proclaimed the insufficiency of the old, and the promise of a new covenant carried with it the promise of the abrogation of the old. The new covenant is so shaped as to avoid the defects of the old one, and some one has remarked that, in one aspect, it is a criticism of the Sinaitic covenant.

The following are its provisions: (1) The law will no more be merely external, but a law written in the heart. Comp. 2 Corinthians 3:8. (2) The people will be on intimate and affectionate terms with God, so that the knowledge of God will be general. (3) Sin will be dealt with more radically and effectively. Hebrews 8:13 ——————————————————————————– In that he saith (en tτi legein). Locative case of the articular present active infinitive of legτ, “in the saying as to him.” ——————————————————————————– He hath made the first old (pepalaiτken tηn prτtηn). Perfect active indicative of palaioτ, old verb from palaios (in contrast with kainos, fresh, new), to treat as old and out of date. The conclusion is to the point. ——————————————————————————– That which is becoming old and waxeth aged (to palaioumenon kai gηraskon).

Gηraskτ is old verb from gηras (age) like gerτn (old man) and refers to the decay of old age so that both ideas appear here in opposition to kainos (palaios) and neos (geraios). ——————————————————————————– Is nigh unto vanishing away (eggus aphanismou). Genitive case with eggus and late word for disappearance (from aphanizτ, Matthew 6:19), here only in the N.T.

The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A.D. 70, would he not have written “has vanished away”?

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