(Chapter 8)
The New Sanctuary
In chapters 5-7, the writer has set forth Christ’s new order of priesthood. Now in chapter 8, he speaks of the heavenly “sanctuary” wherein Christ ministers (vss. 1-5) in connection with the “new covenant” which He will make with Israel (vss. 6-13). Upon entering the 8th chapter another change occurs. Up to the end of chapter 7, we see Christ our High Priest presented largely on the side of our need in the wilderness conditions through which we pass. In chapter 8, we come to the other side of His priesthood—He is “a Minister of the sanctuary” (vs. 2). This side of things has to do with our coming to God as worshippers, rather than our getting through the wilderness. Hence, what is before us in chapters 8:1–10:18 is truth concerning Christ’s priesthood relating to our approach to God in worship.
Vs. 1—He begins by saying, “Now of the things which we have spoken, this is the sum [chief point]: We have such an High Priest who is set [has sat down] on the right hand of the throne of the Majesty [greatness] in the heavens.” That is, the substance of what has gone before as to Christ’s priesthood can be headed up in the following statement: we have a High Priest who is presently serving at God’s right hand.
The writer speaks of Christ as a seated Priest! Again, this was something different from what the Hebrews knew in Judaism. The priests of the Aaronic order always stood. There were no chairs in the tabernacle, or in the temple, upon which they could sit. This fact signifies that the work of those priests was never done. The sacrifices that they offered had to be repeated over and over (Heb. 10:11). (In a time of failure and departure, Eli had a seat just outside the doorpost of the tabernacle, but this was not God’s order – 1 Samuel 1:9; 4:13, 18.) In chapter 1:3, we were told that Christ went into heaven and sat down at the right hand of the greatness on high by virtue of who He is—the Son. Here, in chapter 8, He is seen seated there in connection with what He is presently doing as our High Priest. He carries on His high priestly ministry of intercession from a seated position. This was something altogether new and different.
Vs. 2—We are then told that this place where Christ exercises His high priestly service is “the true tabernacle, which the Lord pitched, and not man”—in heaven. In saying “true,” he did not mean that the earthly tabernacle was something false and untrue. There was nothing false about the earthly tabernacle. He meant that the place where Christ ministers is the real sanctuary where God dwells. The tabernacle that Moses built in the wilderness, wherein the Aaronic priests served, was really a “representation” (a life-sized model) of the real sanctuary in heaven. Exodus 25:40 is quoted in a parenthesis, in verse 5, to prove this.
This point is significant. If Christ is now serving as a priest in the heavenly sanctuary, then there could be no earthly sanctuary now that is owned of God, as there was in Judaism. The Lord explained this to the woman at the well. He said to her, “Woman, believe Me, the hour cometh, when ye shall neither in this mountain (Gerizim) nor yet at Jerusalem, worship the Father” (John 4:21). The Christian world has missed this point entirely and has built so-called “places of worship” on earth. Men have erected church cathedrals and buildings as holy places for prayer and worship. However, all such places are really a mixture of Judaism and Christianity, and this does not meet God’s approval (Heb. 13:10).
A More Excellent Ministry
Vs. 3—The introduction of a new priesthood exercised in the heavenly sanctuary, implies a change also in the sacrifices which the Priest offers. The writer explains this, saying, “For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this Man have somewhat also to offer.” The priests in the Levitical system had certain offerings which they presented at the altar (Lev. 1–6:7), but since Christ is the fulfilment of those gifts and sacrifices, there is now no need for them to be offered (chap. 10:18). However, our High Priest does have “somewhat to offer.” He presents to God the prayers and praises of the saints (Heb. 13:15; 1 Peter 2:5)
To all our prayers and praises
Christ adds His sweet perfume,
And love the censer raises,
These odours to consume.
L.F. #114
The Lord also intercedes for us from His heavenly seat (Rom. 8:34; Heb. 7:25). An example of His intercession is found in the Lord’s prayer in John 17. Even though it was before He ascended, John writes his Gospel from the perspective of being outside of time, and thus, sees the Lord as ascended. Thus, while Christ’s priesthood is not after the order of the Aaronic priesthood, He exercises His ministry after the pattern set forth in Aaron’s ministry.
Vss. 4-6—As previously mentioned, verse 5 is a parenthesis. To follow the gist of the writer’s argument it is helpful to read the passage by passing over verse 5—going from verse 4 over to verse 6. He says, “For if He were on earth, He should not be a priest, seeing that there are priests that offer gifts according to the Law....But now hath He obtained a more excellent ministry, by how much also He is the Mediator of a better covenant which was established upon better promises.” Thus, the Lord was not a priest when He walked here in this world. It would have interfered with the order of the Levitical priesthood that was in operation at that time, for Judaism was not then set aside. However, the Lord’s earthly pathway and its experiences prepared Him to be a Priest, but He did not enter into His priesthood until He ascended to God’s right hand. Having taken His place on the throne above (Psa. 110:1), God swore Him into that office (Psa. 110:4).
Verse 5 indicates that the tabernacle was a “representation” of the heavenly sanctuary. The Lord said to Moses, “See, saith He, that thou make all things according to the pattern showed to thee in the mount.” We might ask: What exactly did Moses see? In a word, he did not see spiritual things, but a pattern of the vessels he was instructed to make. Since the tabernacle was a representation of the true sanctuary above, it is clear that God did not intend for it to be a permanent thing. It was “a shadow of good things to come” that was given to Israel provisionally until the time when Christ would come (Heb. 10:1).
The New Covenant
Vs. 6—Thus, the Lord is a High Priest with “a more excellent ministry” than that which the Aaronic priests had. His position as High Priest in the heavenly sanctuary is such that He has also become “the Mediator of a better covenant which was established upon better promises” (Heb. 8:6; 9:15; 12:24). As Moses was the mediator of the old covenant (Gal. 3:19), so Christ is the Mediator of the new covenant (Jer. 31:31-34). (The function of a mediator is to reconcile, the function of an advocate is to restore, and the function of a priest is to sustain. Christ is seen in the New Testament in all three roles – 1 Timothy 2:5; 1 John 2:1; Hebrews 4:14-15).
The new covenant is “better” because it is established on “better promises.” In making the old covenant, the people made the promises. They said, “All that the LORD hath spoken we will do” (Ex. 19:8; 24:3). But in establishing the new covenant, the Lord has made the promises—and this put its conditions on an altogether different footing, for He never fails to keep His Word. Thus, the first covenant is characterized by the people promising: “We will ... .” On the other hand, the new covenant is characterized by the Lord promising: “I will....”
The blessings under the old covenant were conditional. Inheriting them depended upon the people doing their part (Luke 10:28). The characteristic phrase in connection with it is: “Thou shalt....” (Ex. 20). But this was the weakness of the first covenant; since the blessings it promised were contingent upon human performance, the whole thing broke down on account of the people failing to do their part. How different things are in connection with the new covenant! The characteristic phrase of the new covenant is the Lord’s saying, “I will....” It contains unconditional promises that will be carried out by the Lord Himself. Those blessings, therefore, are steadfast and sure. Hence, the great difference between the covenants is: the old covenant lays out what man must do, whereas the new covenant tells us what God will do.
Vss. 7-8—With the Aaronic priesthood, if it was perfect, there would be no need of bringing in another priesthood (chap. 7:11). He says, “If the first covenant had been faultless, then should no place have been sought for the second.” His point here is that by the fact that there needed to be a “second” covenant, it proves that the “first” would not continue. His logic is simple and clear: the announcement that the Lord was going to make a new covenant means that the first covenant would not continue. If the old had been perfect, God would not have promised to bring in a new one. (It is important to understand that the new covenant is not brought into the discussion to teach that it has been made with Christians, which is a common error, but to prove that the first covenant would become obsolete.)
Note: he doesn’t say that the first covenant was at fault; he says, “Finding fault with them....” The fault was with the Israelites who were under that first covenant; they failed to keep its conditions. The Law was “weak through the flesh” (Rom. 8:3). Again, this does not mean that there was something wrong with the Law, but that it couldn't produce anything good out of the flesh because that material was altogether bad. Hence, there is nothing wrong with the Law; it is “holy, just, and good” (Rom. 7:12); the problem is with the flesh.
The New Covenant Will Be Made With Israel, Not With the Church
In verses 8-13, the writer recites the terms of the new covenant in full. It is a quote from Jeremiah 31:31-34. It begins with: “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” (vs. 8). This is significant. The Lord very clearly states that the covenant will be made “with” Israel and “with” Judah. In no place in Scripture does the Lord say that the new covenant will be made with the Church, yet this has been a common error among Christians for centuries. It is an old error of Reformed (Covenant) Theology.
The fact that the new covenant is called “new” shows that it will be made with those who had the “old” covenant (Israel). Similarly, you wouldn’t speak of making a “new” deal with someone whom you had never had any previous dealings with. You wouldn’t say to him, “Let’s make a new deal.” This would only be said to someone with whom you already had a deal, and thus, you were proposing a new contract to replace the old one. Likewise, the Church was never under the old covenant. It didn’t even exist when the old covenant was made; it began on the day of Pentecost (Acts 2). So, the Lord isn’t speaking of making a new covenant with the Church.
Furthermore, the new covenant with Israel has not been made yet; it is a future thing. The context of Jeremiah 31 shows this. The terms and blessings of the covenant are laid out at the end of the chapter and will come into effect after the remnant of Israel is repentant and restored to the Lord. This hasn’t happened yet.
It is argued by those who think that the new covenant is made with Christians, that since the drinking of the cup at the Lord’s Supper symbolizes fellowship with the blood of Christ, and it is called “the blood of the new covenant” (1 Cor. 11:25), they conclude that the covenant has been made with Christians. They reason, “Why would the Lord ask Christians to have fellowship with something that was not for them?” As a further proof, they will point to Paul’s statement of him and his co-workers being “new covenant ministers” (2 Cor. 3:6). These servants of the Lord were Christians! In their minds, these things prove that the new covenant has indeed been made with Christians.
However, a closer look at Matthew 26:28 and 1 Corinthians 11:25, shows that the emphasis in the Lord’s Supper is on our fellowship with the “blood,” not on “the new covenant.” The new covenant will be made with Israel and enjoyed by them in a future day, but the benefits which the blood has accomplished are enjoyed now by Christians, without us being under the covenant. It may be asked, “Why mention the covenant in the Supper at all if it has no application to Christians?” The answer is, because it was instituted at the Passover, which is distinctly Jewish.
As to 2 Corinthians 3:6, it is true that Paul called himself and those who worked with him, “New covenant ministers.” But it is to be noted that he quickly qualifies what he is saying by adding: “Not of letter, but of spirit.” The “letter” of the new covenant refers to the literal fulfillment of its conditions in a coming day when a remnant of Israel will be saved and brought into the kingdom (Rom. 11:26-27). To apply it in “letter” to the Church is to say that it has been made with the Church, which is not true. Paul ministered the “spirit” of the new covenant, which is grace. He taught Christians that the spiritual blessings of the covenant were theirs through grace, even though they were not formally connected with it—and this is so because of the power of the blood. H. Smith said, “If the letter of the new covenant is confined to Israel, the spirit of it can be applied to Christians” (The Epistle to the Hebrews, p. 45). In 2 Corinthians 3:6, Paul goes further, and says, “For the letter kills.” That is, if he (or we) applied the new covenant to the Church according to the letter, it would destroy the heavenly character of the Christian’s calling, and would destroy the distinction between Israel and the Church.
Thus, Christians have been blessed on new covenant principles, without formally being under the new covenant. The gospel we preach in Christianity is not the new covenant, but it is of the new covenant order, which is grace. The three great spiritual blessings of the new covenant are:
The possession of divine life through new birth (vs. 10).
An intelligent relationship with the Lord (vs. 11).
The knowledge of sins forgiven (vs. 12).
These new covenant blessings are the most elementary spiritual blessings that believers have. They will be the portion of all God’s children. However, in Romans, Colossians, and Ephesians, Paul unfolds the fullness of our blessings which are distinctly Christian. The scope of these blessings are much higher in character and in substance than what Israel will have under the new covenant, and all these are said to be “in Christ” at the right hand of God.
Vs. 13—The writer concludes by saying, “In that He says new, He has made the first old; but that which grows old and aged is near disappearing.” Thus, the first covenant is viewed as old, but at the time of the writing of the epistle that earthly system connected with the old covenant had not yet disappeared. The temple in Jerusalem and its service was still in operation, though no longer owned of God (Matt. 23:38). “The feasts of the LORD” (Lev. 23:4) were no longer viewed as such, but rather, as feasts of “the Jews” (John 2:3; 5:1; 6:4; 7:2, etc.). That whole earthly system was “near disappearing” because in a matter of a few short years the city and the temple would be destroyed by the Romans (Psa. 69:24-25; Dan. 9:26; Matt. 22:7; Luke 21:21-24). This happened in 70 A.D. Let it be said again, the writer’s purpose in introducing the subject of the new covenant is not to teach that it has been made with Christians, but to show that the old covenant would become obsolete.
To summarize chapter 8, the writer has shown that Christ’s ministry as a High Priest is superior to Aaron’s because:
He officiates in the true sanctuary—heaven itself (vss. 1-5).
He officiates in connection with a better covenant that is established on better promises (vss. 6-13).