Hebrews 8:6

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 It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen.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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Heb_8:6

Mediator of a better covenant.

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The covenant of grace opened and explained

I. THE GOSPEL-DISPENSATION UNDER WHICH WE LIVE IS PROPERLY A COVENANT.

1. What we are to understand by a covenant in general.

2. What by the covenant of grace in particular.

3. Illustrate two or three particular points which have created some doubts and difficulties in this subject.

4. Consider some of the peculiar titles and distinguishing properties of this covenant.

II. JESUS CHRIST IS THE MEDIATOR OF THIS COVENANT.

1. The proper office of a mediator.

2. Christs peculiar qualification for this high office of Mediator between God and man.

3. His accomplishment of it.

4. How admirably this constitution is founded in the Divine grace and wisdom.

5. What regards are due to Christ under this character of Mediator.

(1) Does He not deserve and most justly claim all our love, our superlative and most ardent esteem?

(2) What exalted honour, adoration, and praise are due from us to Him, who was so wonderfully qualified for this high office by the hypostatical or personal union of the Divine and human natures.

(3) As Mediator of the new covenant, let us readily trust Him with all our spiritual and everlasting interests.

(4) As our Mediator, we are humbly to seek to Him for that grace, which must make us meet for His salvation; for His awakening grace, to make us more sensible of our guilt and need of Him; for His quickening grace, to encourage, direct, and strengthen us in the way to eternal life.

(5) As our Mediator, we are to perform every part of religious worship in His name. He is our way to the Father.

III. THE GOSPEL DISPENSATION IS A BETTER COVENANT THAN THAT UNDER WHICH THE JEWS LIVED.

1. Because it contains better terms. Repentance, faith, and sincere obedience are called the terms of the covenant, not only because they are the requisites on which the promised blessings of the covenant are suspended, but because they are of themselves essentially necessary to qualify us to partake of them.

2. Because it affords better helps or assistances.

(1) The method of worship under the gospel is more easy, rational, and spiritual.

(2) The revelation we enjoy is more plain, full, and extensive.

(3) The Divine aids offered to us are more particular, ample, and effectual.

3. Because it is founded on better promises.

(1) Because they are the promises of better things; or the subjects of them are more excellent, sublime, and glorious.

(2) The promises of the gospel are more plain, clear, and explicit than those of the legal covenant.

(3) The promises of the gospel are not only more clear, but more numerous and extensive than those of the Jewish dispensation.

(4) Another thing which gives the pre-eminence to the promises of our covenant, is that they are all ratified and confirmed to us in Christ, the Mediator of it. (John Mason, M. A.)

The excellency of the Christian dispensation

I. The Christian dispensation, or the New Testament, though it be a rich discovery of grace, YET IT CONTAINS THE FAIREST AND FULLEST REPRESENTATION OF THE MORAL LAW. That law, which is of eternal obligation upon all mankind, is more particularly explained here than in any of the former dispensations.

II. In the Christian dispensation THE GOSPEL OR COVENANT OF GRACE IS REVEALED MORE PERFECTLY AND PLAINLY THAN EVER BEFORE; not in obscure expressions, in types, and carnal metaphors, but in its own proper form and language, i.e., as a covenant relating to things spiritual and eternal.

III. THE RITES AND CEREMONIES which are superadded to the covenant of grace, in the Christian dispensation of it, ARE MUCH PREFERABLE TO THOSE IN FORMER TIMES, and that in three respects; they are fewer, they are clearer, and they are much more easy.

IV. THE SON OF GOD, WHO WAS THE REAL MEDIATOR OF THE COVENANT OF GRACE THROUGH ALL FORMER DISPENSATIONS, HAS CONDESCENDED TO BECOME THE VISIBLE MEDIATOR OF THIS DISPENSATION.

V. THIS DISPENSATION OF THE GOSPEL is not confined to one family, or to one nation, or to a few ages of men, but it SPREADS THROUGH ALL THE NATIONS OF THE EARTH, AND REACHES TO THE END OF TIME.

VI. I might add here some OTHER CHARACTERS OF THE CHRISTIAN DISPENSATION, which the apostle gives it in 2Co_3:1-18., whereby he exalts it above all the religion of the Jews, and especially far above the Sinai covenant.

VII. THE ENCOURAGEMENTS AND PERSUASIVE HELPS WHICH CHRISTIANITY GIVES US TO FULFIL THE DUTIES OF THE COVENANT ARE MUCH SUPERIOR TO THOSE WHICH WERE ENJOYED UNDER ANY OF THE FORMER DISPENSATIONS. NOW these consist chiefly in examples and motives.

1. Do examples invite us to our duty, and by a soft and secret influence encourage and lead us on to the performance of it? Such indeed were the names of Abraham and David, each in their day a happy pattern to their several ages; but in my opinion all the praises which are due to David and Abraham fall far short of the labours and sufferings, the zeal and patience, the holiness and the love of St. Paul. And not one of them is to be compared with the more excellent and perfect pattern of Jesus Christ.

2. Let us next consider our various motives to duty under the New Testament. Are the motives of love and gratitude powerful principles to encourage and persuade us to every active service? Such indeed were the blessings and gifts which God bestowed on men under former dispensations. But what were all those gifts and blessings in comparison of the unspeakable gift of His own Son, to die as a sacrifice in our stead, which is one of the chief themes and glories of the Christian revelation? Are the promises and threatenings of God another set of motives to duty? Do the awful glories and terrors of a future and eternal world work upon all the springs of our activity and diligence by hope and fear? Yes, certainly, in a high degree. But the former dispensations had but few of these eternal terrors and glories, these threatenings and promises relating to an invisible state. (Isaac Watts, D. D.)

The better covenant

I. THE GENERAL NOTION OF A COVENANT OF GOD WITH MAN. By a covenant among men we understand an agreement or compact, by which the parties bind themselves, and each the other, to the fulfilment of certain conditions. Now, when we speak of a covenant of God with men, one important difference is to be observed. In this case there is no natural equality between the parties. God wills, and man must obey. But this revealed mind and purpose of God is called a covenant, because

1. As respects God, He who has no rule of action but His own will is pleased hereby to bind Himself, in His dealings with men, to the observance of certain specified terms.

2. As respects men they are bound to fulfil the conditions herein prescribed to them, under pain of forfeiting the offered benefits, and incurring the attendant penalties. The covenant under which all men are born, as children of Adam, is that of works. It must be evident to every one, that if he be tried according to the letter of this covenant, there remains no hope for him before God, for he is a transgressor of it from the womb. And thus the Scriptures everywhere testify. We are led then to the inquiry: is there any other covenant or dispensation of God for His creatures, whereby (letting go the first, and laying hold on this) we may have that eternal life and blessedness which we have irrecoverably forfeited by the first? Such a covenant there is. The terms of it are fully made known to us in the gospel of Jesus Christ, the glad tidings of great joy.

II. The particular features of this BETTER COVENANT, which was established upon better promises.

1. Whereas in the old covenant something is required on the part of man, as a title to its privileges, this contemplates in him nothing but sins and unrighteousness, and lays the basis of all covenant good vouchsafed to him in the sovereign grace of God, a promise as large and unlimited as language can express of the free removal of sins, and that for ever. Herein is summed up all the grace of the covenant, that it supposes guilt of every kind and degree, in the objects of it, and meets them with this cheering assurance, I will be merciful to it, I will remember it no more. But has God, then, deserted His justice, in showing mercy to a sinner, and dishonoured His law by suffering the violation of it with impunity? God forbid! The condition of life under the new covenant is precisely that of the old--perfect obedience. But under the gospel this obedience is rendered for the sinner by his surety, and the life which is its due becomes his, not by working, but by believing. Christ has fulfilled the law for us. Mercy, therefore, to man is the jut reward of merit in Christ.

2. Mark another feature, no less distinguishing the gospel as a ministration of glory. This is the exceeding fulness of its promised blessings Rom_15:29).

(1) Divine renewal;

(2) Divine relationship;

(3) Divine illumination.

3. Its security. The effectual provision which God has made in it for the sure enjoyment of its rich benefits.

4. Its everlasting continuance. Hence it is expressly called the everlasting covenant (Heb_13:20).

Lessons:

1. The overwhelming motives afforded us, by this covenant of grace, to walk before God in all holiness and godliness of living.

2. The grievous sin of those who carelessly neglect this covenant of grace, or obstinately refuse to close with it.

3. The abundant encouragement which this covenant holds out to the most guilty and desponding sinner to return to God and be at peace.

4. Lastly, let the established believer recognise in this covenant the charter of all his privileges. Ever rejoice, my Christian brethren, in your entire deliverance from the law of works as a means of obtaining life. Life is yours by free gift, covenant gift of God, through faith in Christ Jesus. Having the Son, you have life. Only abide, then, in Him, your Covenant Head, and walk worthy of your exalted privileges, in all holy and happy obedience. (Francis Goode, M. A.)

Christ the Mediator of the better covenant

The covenant of grace is, strictly speaking, made between God and Christ; and, in this view, is part of that great covenant of redemption, ordered from eternity between the persons of the Godhead. Man is a party to it only in the second instance, as he is viewed in Christ, coming in for the blessings of it by his suretys fulfilment of its terms. To Him we are indebted for its grace; and through Him alone it has all its efficacy in the experience of redeemed sinners.

I. Consider it As IT BEGAN IN ETERNITY. As there never was a moment in which God was not, so never was there a moment in which this grace to man was not the determinate counsel and object of delight of the Eternal mind. The purpose of redemption was not (as many unworthily think of it) a purpose conceived only when man fell, to remedy a mischief never contemplated till then. Known unto God are all His works from the beginning of the world. Rather, the whole mystery of grace in the gospel, yea, creation itself, with all its consequences, is a result of the purpose of God to make, in the person of Christ, the most illustrious display, before all intelligent creatures, of the glories of the Divine nature, by mans redemption.

II. As IT WAS CARRIED ON UPON EARTH With His incarnation commenced that active ministry of which the apostle is here speaking as more excellent than that of Aaron, above which it is one great object of this Epistle to exalt it. The main intention of this earthly ministry of Christ was to make atonement.

1. It was the life of a sinless Being, and so was altogether unforfeited; it was that which He had to give to God, in exchange for His people, who are therefore called the purchased possession (Eph_1:14); the law of God had no claim upon it, except as He voluntarily subjected Himself to its curse for us.

2. While it was human life, it was life taken into union with Deity; and so it was not only of infinite value, but this Priest as well as Victim possessed in Himself infinite ability both to lay it down and to take it again.

3. But let us look at the effect of this atonement which Christ, as our High Priest, made for the sins of men, in reference to the covenant of which we are treating. The blood of Jesus Christ is represented by Himself, and throughout this Epistle, as the ratification of the covenant.

III. AS IT IS COMPLETED IN HEAVEN (Heb_6:20).

1. His intercession above gives efficacy to His offering of Himself on earth.

2. His mediatorial dominion. He holds the reign of universal empire. Heaven, earth, and hell--all things in all worlds--obey His sovereign will. (Francis Goode, M. A.)

Argument from analogy or Mediator

The whole analogy of nature removes all imagined presumption against the notion of a Mediator between God and man. For we find all living creatures are brought into the world, and that life is infancy is preserved, by the instrumentality of others, and every satisfaction of it some way or other, is bestowed by the like means. (Bp. Butler.)

Covenant

The general meaning of the word διαθήκη, covenant, is a Divine institution for man; it is not συνθήκη, or compact between two parties. God has the ordering of all, and therefore covenant and dispensation are really the same. (W. B. Pope, D. D.)

Established upon better promises

Better promises

In the promises there are these two things, the matter and the manner. As for matter and substance, the promises were all one in the Old and New Testament, that is Christ, and eternal salvation by Him. But ours in respect of the manner are better and excel theirs.

1. Their promises were included within the narrow compass of Judea; our promises are blazed all the world over.

2. Their promises were published by men, by the patriarchs, prophets, which were but servants; ours by Christ the Son of God.

3. They according to Gods promise had the graces of the Spirit as we have, yet not in such abundant measure as they be now poured out in the time of the gospel.

4. Their promises were dark and obscure, covered under the veil of many ceremonies, and shadowed out by temporal things; our promises are more clear and evident.

5. Theirs were at the delivery of the law with a condition, Do this and live. Cursed be he that continueth not in all things, &c. Ours Believe and live.

6. The sacraments, whereby the promises were confirmed unto them, were more hard and difficult: the cutting off the foreskin, the preparing of a lamb for every house; ours are more easy and familiar: the sprinkling of a little water, or the dipping in the water, the procuring of bread and wine.

7. Their promises were of things to come: there should come a Lamb that should take away the sins of the world; ours are of things already come and exhibited. This Lamb is come, and hath offered up Himself on the altar of the cross for us. (W. Jones, D. D.)

Stability of the Divine promises

Every promise is built upon four pillars: Gods justice and holiness, which will not suffer Him to deceive; His grace or goodness, which will not suffer Him to forget; His truth, which will not suffer Him to change; His power, which makes Him able to accomplish. (H. G. Salter.)

Fulness of the Divine promises

The promises which God hath made are a full storehouse of all kind of blessings; they include in them both the upper and nether springs, the recycle, of this life and of that which is to come: there is n- good that can present itself as an object to our desires or thoughts, of which the promises are not a ground for faith to believe and hope to expect the enjoyment of. (H. Spurstowe.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Heb 8:6-7. But now, &c. — In this verse begins the second part of the chapter concerning the difference between the two covenants, the old and the new, with the pre-eminence of the latter to the former, and of the ministry of Christ to that of the Jewish high-priests. He hath obtained a more excellent ministry, &c. — His priesthood as much excels theirs as the promises of the gospel, whereof he is a surety, excelled those of the law; or, the excellence of his ministry above that of the Levitical priests is in proportion to the excellence of the covenant, whereof he is the Mediator, above the old covenant wherein they had ministered. With this argument the apostle closes his long discourse respecting the pre-eminence of Christ in his office above the high-priests of old, a subject to which he could not give too much evidence, nor too full a confirmation, considering that it was the very hinge on which his whole controversy with the Jews depended. For if that first covenant had been faultless — If that dispensation had answered all God’s designs and man’s wants, if it had not been weak and unprofitable; then should no place, &c. — “Although the Sinai covenant was well calculated to preserve the Jews from idolatry, and to give them the knowledge of their duty, it was faulty or imperfect in the following respects: 1st, The rites of worship which it enjoined, sanctified only to the purifying of the flesh, but not the consciences of the worshippers. 2d, These rites could be performed nowhere but in the tabernacle, or in the temple, consequently they could not be the religion of mankind. 3d, This covenant had no real sacrifices for sin, consequently it granted no pardon to any sinner. 4th, Its promises were all of a temporal kind. 5th, It required an unsinning obedience, which, in our present state, no one can give; and threatened death for every offence. See Gal 4:3. No place have been sought for the second — Since the first covenant is that which God made with the Israelites at Sinai by the publication of the law, the second covenant must be that which was made with mankind in general, by the publication of the gospel. Accordingly the publication of the gospel was foretold, (Jer 31:31,) under the idea of making a new covenant with the house of Israel, &c., and the gospel itself is called (Isa 2:3,) the law which went forth from Zion. But it is to be observed, that the law of Moses is called the first covenant, not merely because it was prior to the gospel, but also because it was in some respects the same with the first covenant under which Adam was placed in paradise; for, like it, it required perfect obedience (in many cases) under the penalty of death, and allowed no pardon to any sinner, however penitent. It is likewise to be observed, that the gospel is called the second covenant, not merely because it was posterior to the law, but also because it is actually the same with the second covenant under which Adam was placed after the fall; for it requires, not a sinless, but a sincere obedience, and grants pardon to sinners on their repentance, see Gal 3:10. However, though the rigour of the first covenant, (which, properly speaking, was the law of nature written on Adam’s heart,) was mitigated under the second or gospel covenant, by the abolition of its curse, (Gal 3:13,) its obligation, as a rule of life, never was, nor ever could be cancelled, but its [moral] precepts have constantly remained in force. Hence all the sins which men commit, and which are pardoned under the second covenant, are very properly called transgressions of the first, Heb 9:15.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

II

Christ’s priestly service is by so much the more excellent, as the covenant of which He is Mediator, rests upon better promises than the old covenant, which, according to its own testimony, is destined to destruction.

Heb_8:6-13

6 But now [as it is] hath he obtained5 a more excellent ministry, by how much also he is the mediator of a better covenant, which was [hath been] established upon better promises. 7For if that first covenant had been faultless, then should [would] no place 8have been [be] sought for the second. For [while] finding fault with them 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: 9Not according to the covenant that I made with their fathers, in the day When I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not 10[disregarded them], saith the Lord. For [Because] this is the6 covenant that I will make with the house of Israel after those days, saith the Lord: I will put my laws into their mind, and will write [inscribe] them in [on] their hearts: and I will be to them a God, 11and they shall be to me a people: And they shall not teach every man his neighbor, [fellow-citizen, πολίτην],7 and every man his brother, saying, Know ye the Lord: for all shall [will] know me, from the least8 unto the greatest. 12For I will be merciful to their unrighteousness, and their sins and their iniquities9 will I remember no more. 13In that he saith, A new covenant, he hath made the first old. Now [But] that which decayeth and waxeth old is ready to vanish away.

[Heb_8:6.—νυνὶ δέ, but now, as it is, as the case actually stands, contrasted with the case supposed Heb_8:4,—ἥτις, as one which, characteristic, νενομεθέτηται, has been enacted, instituted as matter of legislation, the word suggested by the legal character of the old covenant.

Heb_8:7.—οὐκ ἂν ἐζητεῖτο, would not be sought.

Heb_8:8.—μεμφόμενος, blaming, finding fault, either with it or them, or both; here, I think, mainly the former.

Heb_8:9.—ε͂ν ἡμέρᾳ ἐπιλαβομένου μου, in the day of my taking hold of them for succor, see Heb_2:16—αὐτοί and κἀγώ placed in contrast. God divides, in His tenderness, the blame between the people and himself.

Heb_8:10.—διδούς giving either with ο͂ιαθήσομαὶ understood from the preceding verse, or irregularly connected by καί with the following finite verb.—ἐπιγράψω, I will write upon, inscribe.

Heb_8:11.—οὐ μὴ διδάξωσιν, a familiar emphatic construction: There is no fear lest they may teach=they shall by no means teach,—τὸν πολίτην=συμπολίτην, fellow-citizen.—εἰδήσω, old Ionic Fut. for εἴσομαι, which thence past over to the later Attic.—ἀπὸ μικροῦ ἔως μεγάλου, from small unto great of them.

Heb_8:12.—ἵλεως, propitious, gracious.—οὑ μὴ μνησθῶ ἔτι. I will no longer make mention.

Heb_8:13.—ἐν τῷ λέγεῖν καινήν, in saying “new.”—πεπαλαίωκε, he hath rendered antiquated.—παλαιούμενον καὶ γηράσκον, becoming antiquated and growing old.—K.].

EXEGETICAL AND CRITICAL

Heb_8:6. But now, etc.—In. contrast with the supposition made in Heb_8:4, Heb_8:7 exhibits the actual state of the case, and reminds us that the priestly service of Christ, although there is no place for it in the Mosaic sanctuary, has still not less value than the so highly revered Levitical worship; nay rather by so much surpasses it as the New Covenant of which Christ is Mediator surpasses the Old Covenant, which, though also founded on Divine promises, yet, even by these themselves is reminded of its yet imperfect nature and transitory significance. The νυνὶ δέ is thus to be taken not temporally but logically, not, however, deducing, but contrasting, [as is uniformly the case in its logical use].

Heb_8:6. Establish.—The expression νενομοθέτηται shows that the author regards the New Covenant partly as a fact which has been historically accomplished, partly as an economy of salvation and of life established by God, and for this reason not merely of binding authority, but also working according to fixed laws, as does also Paul, Rom_3:27; Rom_8:2; Rom_9:31.

Heb_8:7. There would no place be sought.—Bleek finds the idea expressed that God would have had no need to seek in the hearts of men for a better place for His covenant than was furnished by the tables of stone; but, although the statement that the first covenant was not faultless refers to the outward and ceremonial character of the Old Testament institutions, still the author, if Bleek’s idea had been in his mind, could hardly have omitted the words ἐν ταῖς καρδίαις. Moreover the emphasis certainly not upon τόπος but upon δευτέρας. The translation “would have been sought” (Erasm., Calv., Bez., etc.), is erroneous, as it would have demanded the pluperfect. The following passage of Scripture which contains the promise of a new covenant, would seem, according to Del., to show that God in His counsel already had a place for such a covenant, and hence sought, in the history of the world, the place for its actualization. Thol. takes the τόπον ζητεῖν here as=τόπον λαμβάνειν, Act_25:16, i.e., to take occasion. Ebr. and Lün. assume a blending of the two clauses οὐκ ἄν ἦν τόπος δευτέρας=there would have been no place for a second, and οὐκ ἂν ἐζητεῖτο δευτέρα=no second would be sought.

Heb_8:8. For finding fault he saith to them.—Lachmann reads after A. D*. K., 17, 39, αὐτοῖς,. This reference to the Israelites is, however, possible even with the better attested reading αὐτοῖς, since μέμφεσθαι, is constructed alike with the Acc. and the Dat. In this construction the Peshito is followed by the Vulg., Chrys., Luth., Calv., Bisp., Del., and the majority. It is a more elegant and delicate construction, however, to leave the object of the fault-finding undetermined (De W., Ebr.), and with Faber Stapul., Piscat., Schlicht., Grot., Bl., Lün., Reiche, etc., to connect αὐτοῖς with λέγει. We must not, however, exactly supply αὐτήν, and regard μεμφ. as corresponding directly with the preceding ἄμεμπτος. This corresponds not with the citation from Jer_31:31-34, in which the positive censure falls upon the people, and strikes but indirectly the covenant which was unable to secure right conduct in the nation. The designation of it here is=not blameless (ἄμεμπτος): and it is certainly inadmissible to regard the negative expression as on a level, with a positive one. On the other hand Del. goes too far in regarding the suppression of the object of the blame, as an ambiguity. The construction rather intimates the two-fold applicability of the censure, and this is entirely consonant with the facts of the case. In the citation itself which adduces the Scripture proof of the preceding statement, the author puts συντελέσω for διαθήσομαι and ἐποίησα for διεθέμην, with the evident design of indicating even in the very words of the New Testament as on the part of God accomplished.

Heb_8:10. I will give.—Διδούς, giving, stands not instead of δώσω, I will give (Beng., etc.), nor is either this now to be supplied (Heinr., Steng., etc.), although the Cod. Vat. of the LXX. reads διδοὺς δώσω, or εἰμί or ἔσομαι. If we supply any thing, it could be only διαθήσομαι (Del.), with which preceding word we can also with Lün. construct the Part. (I will make a covenant, viz., in giving), unless we prefer with Winer the not unfamiliar construction which makes a transition from the Part, to the finite verb. It is grammatically possible also (with Böhme and Paulus) to connect διδούς with the following ἐπιγράψω, in which case καί=also.

Heb_8:13. In that he saith a new covenant, etc.—From the above cited passage our author, by emphasizing the καινή, new, draws the conclusion that the Mosaic economy is even in its very origin declared as the old covenant which appears as languishing and waxing old without hope of rejuvenation. Παλαιοῦν means originally not to render antiquated=to do away as old and useless, to abrogate, (Bez., Erasm., etc.) but, to render ancient, or old, to deliver over to the past, and to place in contrast with the new, with that which is hitherto non-existent. This transitive signification it has also, Job_9:5; Job_32:15; Lam_3:5; which, at Dan_7:25, passes over into the sense of set aside as antiquated. For what is consigned to the past, naturally grows old (vetus), and this in the case of the living is called senescere. The intransitive signification, grow old is found only at Isa_65:22. The word belongs to later Greek, and in extra biblical literature is in use only in the Mid. or Pass. The Perf. in our passage points to the completed act.

DOCTRINAL AND ETHICAL

1. From the elevation of the Priest, the author at Heb_7:22, reasons to the elevation of the covenant guaranteed by Him in His everlasting existence; since those mortal priests who are appointed by command of the Law can sustain no comparison with the Royal Priest promised by the oath of God, potent in virtue of His indestructible life, the eternally perfected Son. There arises thus not a mere inversion of the relation, much less an argument in a circle, if here the author reasons from the superiority of the covenant founded on better promises, to the superiority of His priestly functions, who is not merely the surety, but also the Mediator, i.e., the founder, supporter, quickener of this covenant.

2. The New Covenant also has its institutions and arrangements, established by the revelation of the Divine will, whose foundations are laid in the Messianic prophecies of the Old Testament. Among them particularly stands forth in the relation here adverted to the prophecy, Jer_31:31-34 (whose parallel we find in Eze_36:25-27) which, within the limits of the O. Test. itself, expresses most clearly the contrast so strongly emphasized by Paul (2Co_3:6-9) between the economies of law and gospel, and the purely disciplinary and educational, and hence transitory nature of the Mosaic institutions.

3. In this prophecy there is promised a new Covenant, which Jehovah will make with Israel and with Judah, i.e., with the collective people, whose restoration and reunion on the soil of the Promised Land is also promised by the prophet, a Covenant which shall have a different fate from that which was formed after the nation’s deliverance from Egypt. The all holy God, in His righteousness, does away with the old relation to the covenant-breaking people; but in His grace will institute a system of salvation by a new Covenant, for which He already lays the foundation by better promises.

4. The superiority of these promises consists in the fact that the Divine will is no longer as a bare command to come into mere outward contact with the people, but is to live and work in its heart; that in consequence of this a living knowledge of God is to be the common blessing of all the members of the Covenant, and the distinction between prophets and non-prophets, priests and non-priests, to fall away; and that finally the ground of this will be the forgiveness of sins wrought without any human merits by the grace of God. Precisely for this reason could Jer_3:16-17 even predict that the entire legal economy, nay, the very ark of the Covenant itself, would no more be an object of longing to the people. Intimations of this state of things are found, Joe_3:1 ff.; Isa_11:9; Isa_54:13; Eze_11:19.

5. From the disparagement of sacrificial worship which comes out frequently and strongly within the limits of the O. Test. itself (1Sa_15:22 ff.; Psa_40:7 ff; Psalms 50; Psa_51:18 ff.; Hos_6:6; Jer_7:21-23; Pro_21:3), we may not, however, conclude that the idea of the death of Jesus Christ as an expiatory offering is a relapse into Judaism—a sentiment in accordance with which Holdheim (on the Ceremonial Law in the Kingdom of the Messiah, 1845) says: “The Rabbinical doctrine stands in this near relation to Christianity that they both rest on the common conviction that the principle of expiation contained in the Mosaic law is to be maintained as of perpetual truth and validity. Christianity bases on this the fact that by a single great sacrifice the work of expiation has been once for all accomplished for all who believe in it, while Rabbinical Judaism, holding the same fundamental idea, regards the sacrificial ritual as only temporarily done away, and looks forward to its restoration.” This modern Judaism is as far removed from faith in the Old Testament as from faith in the gospel, and hence is equally incapable of comprehending both the one and the other. An arbitrary, self-willed and self-seeking separation from the legal worship is sharply rebuked by those same prophets who, turning away from the external character of the legal ceremonial and its meritorious works, demand and predict the fulfilment of that Divine will which is revealed in the law. But God, in the law, gave, on the one hand, not merely moral precepts, but also such as were intended to regulate the collective social relations of His people, and on the other, ordained, in a way which was unconditionally binding on the Israelites, the means for the fulfilment of these precepts, and for expiating their transgressions of His law. To these means belonged preëminently the system of worship whose central point is the sacrificial service. But in the position which God gave to the O. Test. in the economy of salvation, all its arrangements have a partly educational or disciplinary, partly a typical and symbolical character. It is hence equally erroneous to deny, on the one hand, the reality of the idea which at this stage could be expressed only in type and figure, and in the period of fulfilment, to turn back, on the other, to the types and symbols of that earlier period, whether this be done by Rabbins, who look forward to a simple restitution of the Mosaic ritual, or by Mormons, who have recently proposed the introduction of animal sacrifices into the Christian worship. Until the arrival of the period of perfection, it is true that even Christianity itself cannot dispense with symbols, and still bears a character which represents in the temporal and earthly the eternal and the heavenly. But its symbols have no longer the appearance of any independent value, and its type is the type of the completion of revelation.

6. The circumstance is of special importance that not without, but within the Old Covenant itself, and indeed only by undoubted words of God, was declared that capital defect of the Covenant mediated by Moses, which consisted in its want of provisions for effecting a real forgiveness of sin, and genuine communion with God, and that by the promise of a new Covenant the existing Covenant was already in the time of Jeremiah stamped as an institution no longer satisfactory, and destined to pass away. To Christians, then, the mere continued outward existence of Judaism can have no such import as to engender doubts of that abrogation of the Old Covenant which has historically taken place. Decay and superannuation clear to utter extinction are the inevitable destiny of that Covenant, allotted to it by the decision of God on the ground of its intrinsic nature.

HOMILETICAL AND PRACTICAL

The Old Covenant was not broken up from without, but was dissolved internally, and by God Himself given over to extinction.—The infidelity of the covenant-people might induce the judgments of God, and occasion the abrogation of the former covenant; but could not bring to naught God’s purpose of salvation.—To the New Covenant belongs a new heart and a new spirit.—Forgiveness of sin is the foundation of all renewal; and this comes from grace by means of the New Covenant.—How the promises of the Old Covenant are fulfilled by the Mediator of the New.

Starke:—How blessed are we in the New Covenant! We have so great a Mediator, such glorious promises, such glorious possessions! Is it not our shame that we still remain under the dominion of sin?—The Levitical law is to be sure in itself full of Divine goodness and wisdom, yet not adequate to our happiness; but only a shadow in comparison with the substance of the Messianic priesthood and kingdom.—God adheres faithfully to His covenant and promise; men are covenant-breakers. Woe unto them!—So tender is still God’s love toward His people, that He brings them into danger and need as a father his child, then takes them by the hand and brings them into security.—On contempt of the Divine words follows the Divine punishment.—Put to thyself the question: Perceivest thou that the law of God has been traced by the pen of the Holy Spirit upon thy mind and heart? Recognizest thou also the Lord thy Saviour in living faith and obedience?—Believers, as God’s covenant-people, are a blessed people.—The forgiveness of sins is the greatest treasure; without it the rich man has nothing, and with it the poorest man has all things.—Man, take God at these His words and sigh: Lord be gracious to my transgressions!—Thou seeker after vengeance, art thou not ashamed to say, “I will remember it of him!” when God says, “I will not remember it?”—Ceremonies which are not superstitious and sinful, can perhaps be endured for a season, although they have no special utility.

Rieger:—The function of a high-priest in heaven is for himself more dignified and noble, and better and more blessed for those in whom he is to execute the promises.—Those who were under the Old Testament said: We will! and did not know that they could not. Now that the grace of the New Testament has made it possible, many shield themselves under the pretext of a cannot, while yet there is a real will not.

Heubner:—God most honors and distinguishes Himself when He associates and deals with us not as a constraining Lord and Ruler, but as a Father with children. How are we put to shame by that announcement and awaiting of the New Covenant, which we linger so far behind!—The Old Covenant is past. Would to God that the old spirit of slavish service were gone with it, and the new spirit of willingness and love reigned in all!

Footnotes:

[5]Heb_8:6.—The Attic form τετύχηκε instead of the Rec. τέτευχε is found in the Minusc, 47, 72, 73, 74. The form τέτυχεν however, is best supported on the authority of A. D*. K. L., 80, 116, 117. The Sin. has τέτυχε, but a second hand has put τέτευχε.

[6]Heb_8:10.—A. D. E. add μου which is also found in many Codd. of the LXX. But it is wanting in the cod. Alex. of the LXX. and the Sin.

[7]Heb_8:11.—Instead of τὸν πλησίον, according to all authority, should be read τὸν πολίτην.

[8]Heb_8:11.—Αὐτῶν after ἀπὸ μικροῦ is to be erased after Sin. A. B. D*. E*. K. 17, 31, 61, 73, 80.

[9]Heb_8:12.—The retaining of the words καὶ τῶν άνομιῶν αὐτῶν is sustained by A. D. E. K. L. The Sin., however, has them only from the later hand. In B. 17, 23, Vulg. and other versions they are wanting.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

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).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 8:6. Νυνὶ, now) This is opposed to the εἰ, if, Heb 8:4.—[43] τέτευχε) The same phrase is found, 3Ma 5:32, ΒΟΗΘΕΊΑς ΤΕΤΕΥΧΌΤΕς.—ὍΣῼ, by how much) The character of the duty [of Christ as our mediating Priest] follows the nature of the testament, viz. that the promises, which it contains, may come to their accomplishment.—διαθήκης μεσίτης—ἘΠΑΓΓΕΛΊΑΙς ΝΕΝΟΜΟΘΈΤΗΤΑΙ) These are all Paul’s expressions, 1Ti 2:5; Rom 9:4.—ἐπαγγελίαις, on promises) which are enumerated, Heb 8:10-11. The old promises, considered in precise strictness, referred to the things of this life, and they were exactly fulfilled, so that the people, being satiated with them, might then the more eagerly embrace the heavenly promises.—νενομοθέτηται) By an elegant difference in the words it is said of the Old Testament, Ὁ ΛΑῸς ΝΕΝΟΜΟΘΈΤΗΤΟ, the people was established in the law, ch. Heb 7:11; but the New Testament itself νενομοθέτηται, has been established on the law. Man violates it: God keeps it.[44] The Greek word, ΝΕΝΟΜΟΘΈΤΗΤΑΙ, does not admit the particle, as if; and yet the meaning is durch ein Gesetz, or durch Gesetze, Heb 8:10, νόμος, a law, a thing established.

[43] Διαφορωτέρας, more excellent) heavenly.—V. g.

[44] This is the reason of the difference in the wording here and ch. Heb 7:11.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

repeats, in the form of an antithesis to Heb_8:4-5, the main proposition of the new section, that Christ accomplishes His priestly service in the heavenly sanctuary (Heb_8:2); in the progress of the discourse, however, advances an additional argument in favour of this main proposition: in that the naturalness of the fact asserted is evidenced by the superiority of that covenant which has been brought in by Christ

Heb_8:6 repeats, in the form of an antithesis to Heb_8:4-5, the main proposition of the new section, that Christ accomplishes His priestly service in the heavenly sanctuary (Heb_8:2); in the progress of the discourse, however, advances an additional argument in favour of this main proposition: in that the naturalness of the fact asserted is evidenced by the superiority of that covenant which has been brought in by Christ. As, therefore, the author (Heb_7:20-22) had deduced from the higher priestly rank of Christ the more excellent nature of the covenant brought in by Him; so here, conversely, from the better nature of the covenant established by Him, is inferred the higher order of His priestly ministry, νυνὶ δέ forms the opposition to εἰ μὲν οὖν, Heb_8:4, while διαφορωτέρας points back antithetically to the contents of Heb_8:5. Theophylact: Ἐκείνου τοῦ νοήματος ἤρτηται ταῦτα, τοῦ Εἰ μὲν γὰρ ἦν ἐπὶ γῆς, οὐκ ἂν ἦν ἱερεύς· νυνὶ δὲ μὴ ὤν, φησίν, ἐπὶ γῆς, ἀλλὰ τὸν οὐρανὸν ἔχων ἱερατεῖον, διαφορωτέρας ἐπέτυχε λειτουργίας· τουτέστιν, οὐκ ἔστιν αὐτοῦ ἡ λειτουργία τοιαύτη, οἵα ἡ τῶν ἐπὶ γῆς ἀρχιερέων ἀλλʼ οὐράνιος, ἅτε τόπον ἔχουσα τῆς οἰκείας τελετῆς τὸν οὐρανόν.

νυνὶ δέ] not in the temporal, but in the logical sense: but now.

διαφορωτέρας λειτουργίας] inasmuch, namely, as the σκηνή, in which He fulfils His office, is the ἀληθινή, ἣν ἔπηξεν ὁ κύριος, οὐκ ἄνθρωπος (Heb_8:2).

On the comparative διαφορωτέρας, see at Heb_2:4.

καὶ after ὅσῳ renders distinctly apparent the inner correspondence of the two principal members in the proposition, Heb_8:6.

μεσίτης] Mediator (Heb_9:15, Heb_12:24; Gal_3:19-20; 1Ti_2:5; LXX. Job_9:33), inasmuch as He has proclaimed the New and better Covenant, and has sealed the same by His death on the cross.

ἥτις] which, us such. Introduction of the proof that the covenant of which Christ is made the Mediator is a better one (Heb_7:22), i.e. affords full satisfaction to the heart seeking salvation and deliverance, which the Mosaic covenant was incapable of pacifying. The proof for this superiority the author derives from the fact that the New Covenant has been enacted upon the ground of (ἐπί [cf. Heb_7:11; Act_14:3]) better promises, i.e. promises more excellent with regard to their subject-matter. The expression νενομοθέτηται is chosen not in order to denote the similarity of nature in the two covenant-foundings, but, after the analogy of the Pauline mode of expression, Rom_3:27 (Rom_9:31), in order to oppose to the Mosaic law, hitherto in operation, the New Covenant as in some sense a new law (comp. νόμους μου, Heb_8:10) now come into force.

μρείττοσιν ἐπαγγελίαις] What is meant is without doubt the several factors in the contents of the passage from Jeremiah cited immediately afterto wit, the promise of the forgiveness of sins (comp. Heb_8:12), which the Old Covenant was not able to bring about (Rom_8:3; Gal_3:10 ff.), in connection with the character of innerness of the New Covenant in general (Heb_8:10-11), as opposed to the externalism of the Old.

The explaining of the κρείττονες ἐπαγγελίαι, with Theodoret, Oecumenius, Theophylact, Primasius, Clarius, Bengel, Carpzov, Whitby, MLean, Bisping, and others, of everlasting blessedness and the other eternal blessings of Christianity, in opposition to the purely terrestrial and temporal promises of Mosaism (the peaceful possession of the land of Canaan, a long life upon earth, etc.), is to be rejected; becauseapart from the contradiction in which this interpretation stands with the elucidation given by the author himself by virtue of the ensuing citation from Scriptureit is, as Bleek rightly observes, improbable that the author should have referred the promises deposited in the Mosaic law to merely earthly things, in place of referring them to the object of which he understands the promise already imparted to Abrahamthe bringing in of the great salvation for the people of God in the person of Christ.

The view, too, that the ἐπαγγελίαι of the New Covenant are called κερίττονες because they are better guaranteed (Stengel and others), has the context against it.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 8:6 . νυνὶ δὲ … “But, as it is, He hath obtained a more excellent ministry, by how much He is also mediator of a better covenant, which has been enacted upon better promises.” νυνὶ δὲ , i.e. , He not being on earth, the δὲ pointing back to μὲν in Heb 8:4 . For νυνὶ δὲ in its logical significance, cf. Heb 9:26 ; Heb 11:16 ; 1Co 14:20 ; Arist. Ethics , I. iv. 4. διαφορωτέρας λειτουργίας , more excellent, as what is heavenly or real is more excellent than what is earthly and symbolic. ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης , the ministry being a part of the work of mediating the better covenant, it must participate in the superior excellence of that covenant. And the superiority of the covenant consists in this, that it has been legally based on better promises. Had Paul so connected the law and the promises, a quip might have been supposed; but this writer uses νενομ . in its ordinary sense without any allusion to its etymology. What these “better promises” are he shows in Heb 8:8-12 . ἥτις introduces the explanation of the κρείττονος , almost equivalent to “inasmuch as it has been, etc.” The μεσίτης ( cf. Heb 12:24 ) is more comprehensive than the ἔγγυος of Heb 7:22 , although μεσίτης is Hellenistic for the Attic μεσέγγυος , and in Diod. Sic . iv. 54 μεσίτης has exactly the sense of ἔγγυος . The full title in 1Ti 2:5 μεσίτης θεοῦ καὶ ἀνθρώπων presents the mediator as one who negotiates for both parties, and is something more than a guarantor. Moses was μεσίτης of the first covenant (Gal 3:19 ; Exo 20:19 ); so that as already intimated in Heb 3:1 , Christ absorbed in His ministry the work of both Moses and Aaron.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He entereth into the comparison of the old and transitory Testament or covenant being but for a time, whereof the Levitical Priests were mediators with the new the everlasting Mediator whereof is Christ, to show that this is not only better than that in all respects, but also that that was abrogated by this.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Now hath he obtained a more excellent ministry] His office of priesthood is more excellent than the Levitical, because the covenant is better, and established on better promises: the old covenant referred to earthly things; the new covenant, to heavenly. The old covenant had promises of secular good; the new covenant, of spiritual and eternal blessings. As far as Christianity is preferable to Judaism, as far as Christ is preferable to Moses, as far as spiritual blessings are preferable to earthly blessings, and as far as the enjoyment of God throughout eternity is preferable to the communication of earthly good during time; so far does the new covenant exceed the old.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. But now has he obtained a more excellent ministry, etc. As he had before inferred the excellency of the covenant from the dignity of the priesthood, so also now he maintains that Christ’s priesthood is more excellent than that of Aaron, because he is the interpreter and Mediator of a better covenant. Both were necessary, for the Jews were to be led away from the superstitious observance of rituals, by which they were prevented from advancing directly forward to the attainment of the real and pure truth of the Gospel. The Apostle says now that it was but right that Moses and Aaron should give way to Christ as to one more excellent, because the gospel is a more excellent covenant than the Law, and also because the death of Christ was a nobler sacrifice than the victims under the Law.

But what he adds is not without some difficulty, — that the covenant of the Gospel was proclaimed on better promises; for it is certain that the fathers who lived under the Law had the same hope of eternal life set before them as we have, as they had the grace of adoption in common with us, then faith must have rested on the same promises. But the comparison made by the Apostle refers to the form rather than to the substance; for though God promised to them the same salvation which he at this day promises to us, yet neither the manner nor the character of the revelation is the same or equal to what we enjoy. If anyone wishes to know more on this subject, let him read the 4th and 5th chapter of the Epistle to the Galatians and my Institutes.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) But now.—That is, as the case really is. (See Heb_8:3.) We have here another of those proportional statements commented on in Heb_1:4; Heb_3:3; Heb_7:22. The last of these passages is closely akin to this. There we read that by how much the Priest appointed by the divine oath is raised above all other priests, by so much is His covenant better than theirs. Here, that as He is Mediator of a better covenant, in the same proportion does His ministry excel that of priests on earth.

Which was established.—Better, one that hath been ordained. The verb, properly meaning “to legislate,” has already occurred in Heb_7:11, “the people hath received the Law” (literally, hath been legislated for). Here, then, a word which properly refers to the passing of a law is applied to a covenant. The explanation must be sought in the special nature of the covenants of God with man (see Heb_7:22), which are not compacts between equals, but arrangements offered by the divine goodness, and made dependent upon conditions. Hence such a covenant may be spoken of as ordained, enacted, on the basis of promise. On the promises (see Heb_8:8-12) which are given by God is based the “covenant” which becomes the law of His kingdom and the declaration of His procedure. The man who accepts the promises by entering into the conditions laid down is dealt with according to this law. Here, Jesus is the “Mediator,” in Heb_7:22 (see Note) the “Surety,” of the better covenant. The idea is expanded below in Heb_9:15-18. On the tacit comparison with Moses, as mediator of the first covenant, see Note on Gal_3:19.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. But now] i.e. but, as it is.

a more excellent ministry, by how much also] Rather, “a ministry more excellent in proportion as He is also.” This proportional method of stating results runs throughout the Epistle (see Heb_1:4, Heb_3:3, Heb_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 (Heb_7:19; Heb_7:22, Heb_9:11; Heb_9:14; Heb_9:23, Heb_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.

the mediator] Heb_9:15, Heb_12:24; 1Ti_2:5.

upon better promises] 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. Rom_9:4; 1Ti_2:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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,

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 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.

Ver. 6. Of a better covenant] Or rather testament (διαθηκη and not συνθηκη), heaven being conveyed to the elect by legacy. It is part of God’s testament to write his laws in our hearts, &c. All that he requires of us, is to take hold of his covenant, to receive his gift of righteousness, to take all Christ, &c., and this also he hath promised to cause us to do, Heb 8:10; Isa 56:6; Rom 5:17.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But now hath he obtained - That is, Christ.

A more excellent ministry - A service of a higher order, or of a more exalted nature. It was the real and substantial service of which the other was but the emblem; it pertained to things in heaven, while that was concerned with the earthly tabernacle; it was enduring, while that was to vanish away; see the notes on 2Co 3:6-9.

By how much - By as much as the new covenant is more important than the old, by so much does his ministry exceed in dignity that under the ancient dispensation.

He is the mediator - see the notes on Gal 3:19-20, where the word “mediator” is explained. It means here that Christ officiates between God and man according to the arrangements of the new covenant.

Of a better covenant - Margin, “Or testament.” This word properly denotes a “disposition, arrangement, or ordering” of things; and in the Scriptures is employed to describe the arrangement which God has made to secure the maintenance of his worship on earth, and the salvation of people. It is uniformly used in the Septuagint and in the New Testament to denote the covenant which God makes with people. The word which “properly” denotes a “covenant or compact” - συνθήκη sunthēkē - “suntheke” is never used. The writers of the New Testament evidently derived its use from the Septuagint, but why the authors of that version employed it as denoting a “will” rather than the proper one denoting a “compact,” is unknown. It has been supposed by some, and the conjecture is not wholly improbable, that it was because they were unwilling to represent God as making a “compact” or “agreement” with people, but chose rather to represent him as making a mere “arrangement or ordering of things;” compare the notes on Heb 8:8, and Heb 9:16-17. This is a better covenant than the old, inasmuch as it relates mainly to the pardon of sin; to a spiritual and holy religion; see Heb 8:10. The former related more to external rites and observances, and was destined to vanish away; see Heb 8:13.

Which was established upon better promises - The promises in the first covenant pertained mainly to the present life. They were promises of length of days; of increase of numbers; of seed time and harvest; of national privileges, and of extraordinary peace, abunance, and prosperity. That there was also the promise of eternal life, it would be wrong to doubt; but this was not the main thing. In the new covenant, however, the promise of spiritual blessings becomes the principal thing. The mind is directed to heaven; the heart is cheered with the hopes of immortal life, the favor of God and the anticipation of heaven are secured in the most ample and solemn manner.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But now Christ, the Messias, being come, hath ordained a more excellent ministry and priesthood, being the great Mediator betwixt God and man of a better and more excellent testament, accompanied with greater graces and blessings, and established with better and more ample promises, not of temporal blessings, as the former, but of eternal happiness. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But now hath he obtained a more excellent ministry: but is here adversative, setting this High Priest over against and above the Aaronical, on the account both of his ministry and covenant, of which theirs were but types and shadows. The Lord Christ hath now really and fully obtained, and doth possess as the gospel High Priest, a public ministration, which, as to its glorious effects, transcendently excels the Levitical, Heb 9:11,12,14; 10:12,14,18.

By how much also he is the mediator; by how much he is Mediator of a better covenant, by so much he hath a more excellent ministry, so that this is a proof of the former. Μεσιτης is a middler, one that interposeth, not only between persons at distance, but at enmity: his parleying between God and sinners could profit little, God being so highly injured by and offended with them; and therefore he mediates here as a Surety, as Heb 7:22, and so undertakes for sinners to satisfy God, wronged by them, by sacrificing himself for them, and so secure the performance of his covenant mercy to them. By which sacrifice he purchaseth and merits the Holy Spirit, to enable man to perform the conditions which God requireth from him; to repent, and believe, and obey the Redeemer, and wholly to rely upon his sacrifice for God’s favour; as by his intercession he secures to them all the blessings of God’s covenant for time and eternity, as proved, Heb 9:1-28.

Of a better covenant; the gospel covenant, which was a solemn agreement between an offended God and sinners; wherein he binds himself to give forth pardon and life to them upon certain conditions; and they bind themselves to perform, in order to the obtaining these. Which covenant was brought about by the intercession of Christ the Mediator between them, who became a Surety for the performance of it, and solemnly ratified and confirmed it by the sacrifice of himself; as other covenants were by the blood of federal sacrifices, of which we have frequent mention in the Scripture; called better than the Mosaical covenant, not for the matter of it, but for the manner of exhibition, Heb 7:22, being comparatively a greater good than that which was less, Gal 3:17.

Which was established upon better promises; which gospel covenant was νενομοθετηται, as the Mosaical one, confirmed, ratified, and established by the blood of the sacrifice according to the law, Heb 9:18-21. This was its sanction, it was by it settled unchangeable, attended with and founded on the best promises, such as were more spiritual, clear, extensive, and universal, than those in the Mosaical covenant were.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. But—In contrast to his being on earth not a priest, he has in heaven a divine ministry, therefore a more excellent. Not that he performs a sacrifice in heaven; but presents himself in heaven as the historical sacrifice once offered, whose merit forever avails in behalf of those for whom its efficacy has been pledged. And from that high standpoint he has power as mediator, or middle being, to change the dispensation and bring in a better covenant. And here our Hebrews may see to what a height the very sufferings of the despised Messiah exalt him; and from what a transcendent height the better covenant is brought in.

Established—Literally, legislated, constituted by law.

Better promises—Because clearer, fuller of heaven, and more truly based upon a past atonement than the promises of Heb_6:12, where see note.

And now the new covenant will be portrayed as superior, first, in its greater holiness, (7-10,) and, second, in its ultimate universal diffusion of divine knowledge and mercy, 11-13.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But now (nuni in its usual logical, not temporal, sense; cf. Heb_11:16; also Heb_2:8 Heb_9:26 Heb_12:26) hath he obtained a more excellent ministry, by how much also he is the Mediator of a better covenant, which (htiv , equivalent to quippequae, as usual) hath been established upon better promises. Here the idea of the new diayhkh , introduced first in the way of anticipation at Heb_7:22, is brought to the front, to be carried out in what follows. There the proved superior greatness of the predicted priest was made the measure of the superior excellence of the covenant of which he has become Surety; here the superior excellence of the new covenant, which is now to be shown from prophecy, is made /he measure of that of Christ"s priestly ministry, which has just been proved to be of necessity in the sphere of heavenly realities of which the Mosaic ritual was but a copy and shadow. The word here used is not egguov ("surety"), as in Heb_7:22, but mesithv ("mediator"); on which it is to be observed that the mediator of the old covenant was not Aaron, but Moses: (see Gal_3:19) it was he that intervened between God and the congregation in the establishment of the covenant; and thus, in this respect also, the priesthood of the new covenant transcends the old one, in that (as was shown also in the earlier part of the Epistle) the type of Moses, as well as of Aaron, is fulfilled in it. The word nenomoyethtai ("established" in A.V; "enacted" in the recent R.V) expresses the promulgation of a law appositely in the first place to the Law of Moses, which constituted the conditions of the old covenant; but also to the description of the new covenant, which follows from Jeremiah, according to which the law remains, but to be written on the heart. The gospel is elsewhere regarded under the idea of law, though not a law of bondage, but of liberty a law, not of the letter, but of the Spirit. (see Rom_3:27 Rom_8:2 Rom_9:31 Jam_1:25) The "better promises" are such as the passage from Jeremiah, quoted below, notably represents. Other passages might be referred to, (such as Eze_36:25, etc.; Eze_37:24, etc.) of similar significance, though not with the same marked mention of a new covenant to supersede the old one. This memorable passage (Jer_31:31-35) occurs in a distinct section of Jeremiah"s prophecies, (Jer 30 Jer 31) delivered after the commencement of the Captivity, and directed to be written in a book. The subject of the whole section is the restoration of Israel, its ultimate Messianic reference being patent to all who acknowledge any such at all in prophecy. In evidence of this there is not only the passage before us, pointing to an entirely new covenant with Israel, and the ideal tone of the whole prophecy, but also, in particular, the view of all the scattered tribes, not Judah only the whole ideal Israel being gathered together from all countries to Zion, and of David himself to rule over them as king. The national and local framework, which the picture has in common with other prophetic visions of the coming days, is of course no difficulty to those familiar with the style of the prophetic books.

Vers. 6-13. The new covenant.

Here we have another of the broad contrasts which everywhere meet us in this treatise. In those Epistles which are undoubtedly Paul"s, the process of reasoning resembles the movement of a file of soldiers; but in this to the Hebrews, the movement resembles rather that of soldiers in rank. The writer introduces his contrast between the covenants with the remark (ver. 6) that our Lord"s heavenly ministry as greatly excels that of Aaron as the new covenant which he administers is superior to the old.

I THE OLD COVENANT WAS IMPERFECT. "That first covenant" (ver. 7) does not refer to the covenant of works, which was made with Adam in Eden; but to the Mosaic dispensation of the economy of grace. This covenant had been solemnly inaugurated and accepted by the Jews at the foot of Mount Sinai; (Exo_24:4-8) and it had been repeatedly renewed in later times. (Jos_24:24, 25 2Ch_15:12 2Ki_11:17 2Ch 29 Ne 9 Ne 10) It was not "faultless;" that is, it was imperfect as a dispensation of grace. The Mosaic institutions were only preparatory to those of gospel times. They were legal rather than evangelical, and sensuous rather than spiritual. They were suited to the nonage of the Church; and "Israel was a child" when God "took him by the hand to lead him forth out of the land of Egypt". (ver. 9 Hos_11:1-4) So Judaism taught spiritual truth only in faint outline. Its method was that of spectacular representation. The Law was "our tutor to bring us unto Christ". (Gal_3:24)

II A PROPHECY OF THE NEW COVENANT. In order to prove from the Jewish Scriptures the imperfection of the "first" covenant, and to describe the "better promises" of the "new" and final covenant, the writer quotes a most striking passage from the Book of Jeremiah. (Jer_31:31-34) This oracle was given when the Jews of Judah were on the brink of the Babylonish captivity, to comfort their desolate hearts with the cheering hope of Messianic times. The chosen people had not "continued" in God"s covenant; and, because they had broken it, he had "regarded them not" (ver. 9), but allowed first Israel, and afterwards Judah, to be carried into exile. But Jeremiah is commissioned to announce that, notwithstanding all, God in his wonderful mercy "will make a new covenant" (ver. 8), with the whole Hebrew nation. The twelve tribes shall again become one rod in his hand. And all Gentiles, who by faith belong to the true Israel, shall share the blessing.

III CHARACTERISTICS OF THE NEW COVENANT. What are the "better promises"? Jeremiah"s oracle mentions three.

1. The Law written on the heart. (Ver. 10) The child is controlled by positive external precept; the man by moral and spiritual principle. During the pupilage of the Church, the Divine laws were written "in tables of stone;" but, now that the Church has come to manhood, they are inscribed "in tables that are hearts of flesh". (2Co_3:3) The ascendancy of ritualism in any Christian Church means, therefore, a return to the" childish things" of the old covenant a going back to the swaddling-clothes of religious babyhood.

2. The universal knowledge of God. (Ver. 11) During the Jewish dispensation, the average Jew had only an exceedingly dim apprehension of religious truth, whether about God or the way to him, or about holiness or immortality. But, under the new covenant, spiritual truth shall become the longer the more clearly perceived, and the more widely diffused. For now the Holy Spirit is the great Teacher of the Church; and he does not impart esoteric instruction to some special caste, but teaches every believer "from the least to the greatest." What, then, is modern ritualism, but a return to the dim vision of the old economy? It is the use of candies sometimes literally in broad daylight.

3. The full forgiveness of sins. (Ver. 12) This "promise," although introduced last, precedes the other two in actual bestowment. Sin must be pardoned and cleansed away before the Law can be written on the heart, or the mind flooded with spiritual light. None of the Levitical sacrifices could expiate moral guilt; but on the basis of Christ"s atonement God now imparts that forgiveness which is the precedent condition of moral renewal and of a holy life. (Psa_130:4)

CONCLUSION. God said at Sinai, in setting up the first" covenant, Thou shalt not"; (Exo_20:3-17) but now, in ordering the new covenant, his words are, "I will" (vers. 10-12). And what does this change of language imply? "I will" really points to the effusion and diffusion of the Holy Spirit. He was poured out on the day of Pentecost, the anniversary of the giving of the Law from Mount Sinai. It is his presence within the New Testament Church that makes the new covenant so vastly superior to the old. We should ask ourselves whether our souls individually are sharing the blessings of the gospel dispensation. We must remember also that the "better promises" imply on our part definite duties and great responsibilities, And, as regards the world, we must be persuaded that only the general acceptance of the new covenant will extirpate by the roots the enormous evils which still afflict society.

HOMILIES BY W. JONES. Ver. 6. Three better things.

"But now hath he obtained a more excellent ministry"s etc. In these words the writer states in brief what he at once proceeds to illustrate and establish at considerable length, from this point on to Heb_10:18. We may perhaps with advantage take a general glance at these three better things, leaving their particular examination until summoned to it by the development of the Epistle.

I THE BETTER MINISTRY. "But now hath he obtained a more excellent ministry" than the high priests of the Jewish Church. The proposition of the text is that our Lord"s ministry is as much better than theirs as the new covenant is better than the old, and the new covenant is better than the old because it has been enacted upon better promises. His ministry is that of our great High Priest, or, in the word used in the text, our Mediator. Let us mention a few particulars in which this ministry of his is more excellent than that of the Jewish high priests.

1. Because it is exercised in a higher sphere. They ministered in the material tabernacle and temple, and for a brief season once a year were 2. permitted to enter the holy of holies where God manifested his presence by a symbol; but these were only copies and shadows of the heavenly realities. Our Savior is a Minister of the heavenly" sanctuary, and of the true tabernacle, which the Lord pitched, not man." He "appears before the face of God for us.

2. Because it extends to greater numbers. The ministry of the Jewish high priests was exercised for the Jews only. It was limited to their own race, and to the proselytes to their religion. But the ministry of Jesus Christ is for all mankind. He "tasted death for every man." He is the "Mediator between God and men" of every nationality, and every race, and every age, etc.

3. Because it is enduring. The ministry of individual Jewish high priests ended at their death, if not before; and that ministry as an institution waxed old and vanished away. But the ministry of our great High Priest is of perpetual vitality and efficacy. His mediation will never be superseded, never lose its attractiveness and glory, until man is fitted to approach God without a mediator.

4. Because it secures richer results. These results, or some of them at least, are referred to in the "better promises." The results of the ministry of the Aaronic priesthood, like its functions, were to a great extent symbolic and shadowy rather than essential and real. But through the ministry of the Christ we obtain real benefits and essential blessings: e.g. reconciliation with God, forgiveness, etc.

II THE BETTER COVENANT. "He is the Mediator of a better covenant." But what are we to understand by the word "covenant"? As used in human relations it denotes a compact or agreement between two or more parties, who are equal, each of whom has the right to propose alterations in the terms of the compact, and to accept or reject such terms. In this sense there can be no covenant between God and man; for there is no equality between the parties, and man cannot reject any requirement of God without committing sin. Perhaps it is for this reason that the word which strictly signifies covenant is not used in the New Testament. But as applied to God and man the covenant" denotes his method of revealing himself to men, and his will concerning their salvation, his arrangement of agencies and means and conditions by which they may be saved. "The word "covenant" becomes appropriate in view of the solemn assent and consent with which man accepts God"s proposal, involved in his scheme or plan. In this context the "old covenant" is the scheme revealed to Israel under Moses; the "new" is the gospel scheme involving the gift and work of both the Son and the Spirit of God." The old covenant was good, as our text implies. It originated in the grace of God. It involved on his part condescension towards man. It was designed and fitted to benefit and bless and save man. It promised life and blessing to those who complied with its terms; and its promises were true. But the new covenant is very much better than the old. This will appear when we come to notice the "better promises." At present we mention only two aspects of its superiority.

1. It presents a more spiritual revelation of the character and will of God.

Under the old covenant nearly everything was expressed by means of material forms and symbols nearly everything appealed to the senses. Its laws, its ritual, its promised blessings, pertained largely to the visible, the sensuous, and the temporal. It was a revelation suited to the childhood and youth of our race. But the new covenant gives us a more spiritual manifestation of the Divine mind and will; it is a revelation for the manhood of our race. It proclaims the spirituality of God and of his worship. It writes the Divine law upon men"s hearts. It promises spiritual blessings.

2. It is a fuller expression of the grace of God. (Cf. Joh_1:14-18 Rom_3:24 Rom_5:21 Rom_6:14) The next division of our subject will show us that there is more of Divine grace manifested in the new than in the old covenant.

III THE BETTER PROMISES. "A better covenant, which hath been enacted upon better promises." The promises which the writer has chiefly in view are those mentioned in vers. 10-12. Let us mention some of these better promises of the new covenant.

1. It proffers strength to comply with its own conditions. The old covenant promised blessings to the obedient; the new promises blessings to enable us to render obedience. The Holy Spirit is promised to incline our hearts to the good, to strengthen us for duty, etc.

2. Justification for the sinner on condition of faith in Jesus Christ. (Cf. Rom_3:20-26 Rom_10:5-10 Gal_3:10-14)

3. Sanctification of the believer by the Holy Spirit. (Cf. Joh_14:16-18, 26 15:26 16:7-15 Rom_15:13, 16 2Co_3:18)

4. Glorification of his people forever in the future state. (Cf. Rom_8:17, Rom_8:18, 30 2Co_4:17 2Ti_2:10 1Pe_5:10) Verily, these are better promises than those of the old covenant. And the covenant to which they belong is far better than the old one. By so much, also, is our Lord"s ministry better than that of the Aaronic high priests. Let us give earnest heed to secure our personal interest in this new and "better covenant. W.J.

Vers. 6-13. Christ in heaven, the Mediator of the new covenant.

The argument of Heb 7 has a further object than the mere proving our Lord"s superiority to Aaron. The priesthood being altered and centered in him, most important facts bearing on the spiritual position of the Hebrews grow out of it. The priesthood was the center of the dispensation; they stood and fell together. A new priesthood means a new and better dispensation. That is the purport of Heb_8:10-13, where this idea is worked out by the writer in three particulars.

(1) Is in Heb_8:1-5. If the priesthood is raised to heaven, then heaven is the true tabernacle and the old is abolished.

(2) Is that in these verses; subject Christ in heaven, the Meditator of the new covenant. We have a Mediator in heaven; but for what ends does he mediate? Not those which the former priesthood had in view, for since they were appointed for them, they may be assumed to have been sufficient for them. It must, then, be for some higher end, for purposes not possible under Aaron. The writer turns, as usual, to their Scriptures, and points them to the declaration in the Book of Jeremiah, "Behold, the days come," etc. A new and better covenant was promised six hundred years before.

Behold in Christ the possibility of the fulfillment of that prediction; through him exalted are to be bestowed the larger blessings promised in the latter days. Moreover, the fact of another covenant promised proves the imperfection and temporary character of what then was. At the moment of writing, the old covenant was trembling to its fall. That generation had not passed till the venerable symbols of the old covenant had disappeared from the earth like the mist of the morning.

I GOD HAS MADE A NEW COVENANT WITH MEN. A covenant is an agreement. God has undertaken, agreed, covenanted to give certain blessings to men. He is a God in covenant with the race. A testament is a will, a promise to be fulfilled after death. It is a covenant, with the additional idea that it can only be fulfilled after the death of him who makes it. In the Gospels and Epistles (though not so in Old Testament) these two words are used interchangeably as the translation of one word. The two "testaments" are God"s two covenants, which can only be fulfilled through the events of Calvary.

1. The history of the Divine covenant. The "new" covenant was only new in a certain sense; in reality it was the old the original covenant on which the Jewish was temporarily grafted. God"s covenant was one from beginning to end. First made in Eden, we see it gradually expanding and working out, till in the Apocalypse we have its perfect consummation in a redeemed world. The covenant with Abraham was a separate and special covenant with regard to his seed alone, and in time to be absorbed in the older covenant of world-wide aspect.

2. What was the purpose of the Abrahamic covenant? Owing to the corrupt state of the world, it was necessary that a nation should be singled out, and prepared to receive the Messiah and his gospel a nation through which the truth should spread world-wide. Hence the covenant with Israel a covenant of Law; wonderful blessings promised on obedience. This tended to humiliation, was constantly broken and renewed, and thus carried to the heart of the people the sinfulness of sin, man"s inability to deliver himself, and. his need of redemption through another. When that was accomplished it was no more needed, and was abolished, and only the original covenant remained.

II THE PERFECTION OF THE NEW COVENANT IS SEEN IN ITS CONTRAST TO THE OLD. The prophecy of Jeremiah quoted here contains three particulars of such a contrast.

1. A conscience pacified by perfect forgiveness. The twelfth verse begins with "for," and contains the ground of the preceding. Forgiveness first. In the Jewish economy the expiation of sin was imperfect and temporary, and quite unfit to perfect the conscience of the worshipper. The sacrifices provided a kind of legal pardon by which the nation was kept in special relation to Jehovah, but they could not put away moral guilt; "it was not possible that the blood," etc. But the new covenant made ample provision for all that was needed a forgiveness free ("merciful"), comprehensive ("iniquities and sins"), irreversible ("remember no more"), a forgiveness that meant the annihilation of the record from the very memory of Heaven.

2. A mind enlightened by direct communion with God. "I will be to them," etc. The Jewish ritual made the people dependent on the priests for their knowledge of Jehovah; they might not enter the tabernacle, nor approach the symbol of the Divine presence; for the mass of Israel clouds and darkness were round about God. But through the new covenant we all have "access by one Spirit unto the Father.

3. A heart willingly consecrated to the Divine service. "My laws in their mind and heart." Even under Judaism some were able to say," Oh how I love thy Law!" but it was not so with the average Jew. To him the Law was irksome and restraining. He might conform to it outwardly, but it was by the compulsion of fear, or a slavish sense of duty; his obedience did not carry his heart with it. But under the new covenant there is a new nature in harmony with the Divine will, a disposition inclining us to obedience. "Lord, what wilt thou have me to do?

III BY THE INTRODUCTION OF A NEW AND PERFECT COVENANT, THE OLD IS DISANNULLED. "In that he saith, A new," etc. The practical lesson for today in this is You are living under the new covenant; see to it that you possess its blessings.

1. Remember the high character of these blessings covenanted to us. Doubtful, shadowy, partial forgiveness; the intervention of the priest for personal knowledge of God; right-doing not so much from willingness as fear; that was the old covenant. Are not many Christians rather living under this than under the new?

2. Remember the universal possibility of these blessings. The old covenant was restrictive, national, hereditary, and belonged to Abraham"s seed only. But under the new covenant exclusiveness has vanished. God is in covenant with the race. His promises are to "every creature." The rainbow of this covenant spans the world.

3. Remember the certain permanence of these blessings secured by the mediation of Christ. As Aaron was the mediator of the old, Christ is of the new covenant; that is, its blessings are bestowed through him. We can only receive them from his pierced hands, and as the result of his priestly work. But he is ever presenting his pleading blood before the throne on his people"s behalf, therefore they shall continue for ever. Christ"s continuance is the pledge of their continuance; "an everlasting covenant, ordered in," etc. C.N.

Vers. 6-13. The reasons assigned for the introduction of the new covenant.

These consist of the suitability of the Lord Jesus to be engaged in the administration of a higher and nobler covenant than that which was established with Israel at Sinai. The more excellent ministry and the more excellent covenant go together. There were promises attached to the observance of the Mosaic which related to temporal blessings, such as harvests, vintages, and the peace and quiet of the land. The better covenant is founded upon better promises, and requires a mediator whose character corresponds to the higher institution of Divine grace. The next reason is the unsatisfactory result of the former covenant. It was good in itself, and was, as everything which cometh from the Father of lights, suitable as a preparatory institution, while the Church was under tutors and governors.

Under this dispensation there was frequent idolatry, desecration of the temple, injustice, and prevalent corruption. Jeremiah lived to see the carrying away to Babylon, which proved the Divine displeasure against people whose history began with a sublime act of redemption from the bondage and miseries of Egypt; which act should have been an abiding cause of grateful and persevering obedience to him who by signs and wonders had released them from subjection to a cruel power, and exalted them to the dignity of a nation which "was born in a day." While Jeremiah saw the sin and punishment of his people, he found in the promise of a new and better covenant the consolation which sustained his soul, and provided encouragement for many others. The new covenant contains four blessings of the highest value.

I THE INSCRIPTION OF THE LAW OR GOD IN THE HEART. It is a remark of Ewald"s that in Egyptian temples there were arks, or sacred chests, into which the priests put everything they deemed of the highest value. Jehovah had nothing more precious than his Law, which, being the expression of his righteous will, and for the good of Israel, was placed in the ark of the covenant. While the Law was in the sacred place the people forgot its claims, worshipped false gods, and were guilty of many transgressions. The new covenant places the Law in the heart, and thus life becomes a scene of obedience, a cause of sincerity in worship, and by its constant presence preserves believers from offending God, and produces the fruits of righteousness. Paul said, "With the mind I serve the Law of God; and the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

II The next privilege it secures is THE SACRED RELATION WHICH SUBSISTS BETWEEN GOD AND HIS COVENANTED PEOPLE. This suggests the thought of king and subjects. He, as the King, is the glory of the true Israel. He can defend them from assault, can supply all their needs "according to his riches in glory by Christ Jesus." The various images of his connection with his people are all summed up in this term, in which he undertakes to be the God of his redeemed ones. If the ancient subjects of Jehovah could say, "The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King; he will save us," much more joyfully may Christians exult in him who is their covenant God. Those who enter into covenant become his people by spiritual civilization, and differ from the barbarous, unorganized tribes of the earth. As his subjects, they reveal the character of the government under which they live, serve the high purposes of God, and are a peculiar people, zealous of good works. Their citizenship is in heaven, and they belong to the kingdom of God.

III There is THE ENJOYMENT OF ESSENTIAL AND SPIRITUAL KNOWLEDGE. It cannot be supposed that the followers of Christ will ever be raised above the need of ministerial help and instruction in the things of God, since the first great gift bestowed upon the Church included apostles, prophets, pastors, and teachers. It is therefore presumable that this suggests the fact that all who belong to the New Testament Church will not require remonstrance and persuasion to acknowledge the fundamental truths of true religion. During the Law, there were many occasions on which righteous men had to say to their countrymen, "Know the Lord." It appears from a passage in the Epistle to the Galatians (Gal_4:8) to mark the transition from idolatry to the worship of the true God. "Howbeit then, when ye knew not God, ye did service to them which by nature are no gods." There may be a designed allusion to the people in the desert, where, in addition to the tabernacle, there was the tabernacle of Moloch, and the star of the god Remphan. The new covenant secures the loyal adhesion of every believer to this fundamental truth, upon which, by prayer, reading, and attendance upon an enlightened ministry, the soul is nourished to larger strength, brighter knowledge, and loftier degrees of holiness.

IV There is THE ENJOYMENT OF FORGIVENESS. It was not possible for the blood of bulls and goats to take away sin. The blood of the new covenant, shed for many for the remission of sins, cleanses from all stains, and produces Divine peace. Looking at forgiveness in the light of the Word of God, it is an invaluable blessing. It releases us from evil thoughts, and excuses which appeared in the words of Adam and Eve, and makes the spirit to be "without guile." It disarms the power of temptation. It introduces those who are forgiven into the safe and joyful state of justification, with all the blessings which are inseparably connected therewith. It engages the presence and gracious action of the Spirit of God, who enriches the soul with fruits of righteousness, and creates, by his presence and power, an earnest of the life to come. The two covenants cannot stand together to distract the attention of mankind, and create uncertainty about the method of salvation. As the Jews did not pass over into the blessedness of the new covenant, God removed the temple, the altar, and the priesthood by an act of righteous judgment, which began at "the house of God;" and in the occupation of Jerusalem by an alien power, and the suspension of sacrifices for eighteen centuries, he has told the world that the old covenant is vanished away. B.

A verse of comparisons.

A more excellent ministry a better covenant better promises. How all this illustrates the way of God! Whatever he appoints and plans is good, and good just because it is exactly proportioned to good ends. But these ends have to be measured by the power of men to fall in with them. Man, with his limited prospect, reckons to be an end what God reckons as only the means to a greater end. God made to Israel promises of a land of inheritance on earth, just that they might thereby be prepared in time to see that there was something much better. Higher demands were made, a completer obedience was possible, and the conditions existed for fulfilling richer promises. And of this new state of things Jesus, as the Mediator, is the central Figure; it is his presence and his power that make the new state of things possible. The better covenant is only better because it can become a reality, and Jesus it is who makes the reality. The old covenant, as we clearly see, was a broken covenant. God brought his people into the land of promise; but, after all, this could not be called the keeping of his promise. His promise was made upon conditions to be supplied by the people to whom the promise was made. They did not supply these conditions, consequently the promise could not be fulfilled. And now, instead of Moses, the mere proclaimer of law, there comes Jesus to complete law, to expand promises into their spiritual fullness, and, at the same time, act as a Mediator in really receiving these promises for men. If God"s laws are to be written upon our hearts, it can only be by the work of Jesus. If we are to be persuaded into a living interest in God"s promises, and to care for the things he wants us to care for, it must be by the work of Jesus. He only can inspire us individually with an inclination to set our names to the new covenant. He only can show us the inward realities of which outward shows are but the parabolic expression. Real mediation, how rich it is in results! It is not like the wire along which electricity travels, a mere medium of communication. It is a medium of life and growth. Jesus Christ is the real Mediator in living, abiding, unbreakable, necessary communion with God, and in the same sort of communion with man. The old covenant did nothing more than reveal man"s utter deplorable weakness in himself. The new covenant reveals man"s strength in Jesus Christ. Jesus Christ can make all things new; he can make the good better; he can bring living realities instead of living, tantalizing forms; he can make man stand erect in the strength of his renewed nature, disposed to enter into covenant with God, and able to keep the terms of the covenant he has made. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And now he hath obtained a more excellent ministry - His priesthood as much excels theirs, as the promises of the gospel (whereof he is a surety) excels those of the law. These better promises are specified, ver. 10, xi, those in the law were mostly temporal promises.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The proof that Christ’s ministry has fully replaced that of the Levitical priesthood:

v. 6. (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.

v. 7. For if that first covenant had been faultless, then should no place have been sought for the second.

v. 8. For, finding fault with them, 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;

v. 9. not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in My covenant, and I regarded them not, saith the Lord.

v. 10. For this is the covenant that I will make with the house of Israel after those days, saith the Lord: I will put My laws into their mind and write them in their hearts; and I will be to them a God, and they shall be to Me a people;

v. 11. and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord; for all shall know Me, from the least to the greatest.

v. 12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

v. 13. In that He saith, a new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

The truth that we have a more excellent High Priest is established not only by the fact of His occupying the place of honor at the right hand of the Majesty, but also by the fact of His being our Mediator: But as it is, He has obtained a more excellent ministry, by how much He is also Mediator of a better covenant, which is established upon better promises. As it is now, since Christ is not on earth, the greater superiority of His ministry appears at once, because that which is heavenly and real is more excellent than that which is here on earth and merely figurative. His office is so much more excellent in the same degree as His mediatorship refers to a better covenant, deals with matters that have been established or enacted, that rest upon a more solid foundation. The promises of the Gospel are better, more excellent, than the demands of the Law; the offer to impart salvation full and free is better than the absolute insistence upon perfection of works. Note: Christ is our Mediator; He represents not only the fulfillment of the work of Aaron, but He is also the true antitype of Moses, the mediator of the Old Testament, Exo 20:19; Gal 3:19. He stands between God and men, 1Ti 2:5, mediating between these two parties, having brought about the reconciliation between them by His sacrifice on the cross.

That the New Testament covenant is based upon better promises than that of the Old appears from a simple historical fact: For if that first covenant had been faultless, then would no place be sought for a second. If the ancient covenant of the Law, as made upon Sinai, had been fully sufficient, had met with all demands for the salvation of men, if there had not been a single flaw in this demand for perfection in restoring the right relation between God and man, then there would have been neither need nor occasion for a second covenant, and God would naturally not have made provision for proclaiming a new covenant. Note that the demand for a covenant which would bring about the restoration of the true spiritual fellowship with God and make it permanent did not originate with man, but with God, who alone is the Author of our salvation.

This fact is now established by reference to a long passage in the Old Testament Scripture, namely, Jer 31:31-34: For, finding fault with them [the people of the first covenant], God says, Behold, the days come, says the Lord, when I will conclude upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant which I made with their fathers on the day when I took them by their hand to lead them out of the land of Egypt, because they remained not in My covenant, and I disregarded them, says the Lord. There is here a fine change of object, the blame, instead of striking the covenant with its imperfections, falling upon those whose imperfections and sinfulness made it impossible for them to be saved by means of this covenant. The old covenant was insufficient because it did not provide for enabling the people to live up to its terms, and the people are blameworthy because they are willful transgressors of the Law. But the words of the prophecy, although addressed to Judah and Israel according to the flesh, in their real import concern the spiritual Judah and Israel only. Upon these the Lord wants to conclude a new covenant, one which would be fully sufficient for all needs of mankind. One covenant the Lord had made with their fathers at the time when He led them out of Egypt, out of the house of bondage, with a strong arm. It was in the third month after the beginning of the journey that the Lord made known to them His holy will in a body of precepts which included not only the Moral Law, but the Ceremonial and Civil Law as well. The loving care which the Lord showed toward His people in those days is well expressed in the words that He took them by the hand to lead them out of Egypt, an exhibition of tender solicitude which should have kept them faithful to their God. But the people did not remain in His covenant; in insolent disobedience they transgressed His holy Lam and repudiated the Lord of their salvation. And therefore the Lord disregarded and rejected them, giving them at first into the hands of their enemies and finally permitting them to be dragged into shameful captivity. So much for the covenant of the Old Testament.

But now comes the comforting prophecy: For this is the covenant which I will covenant with the house of Israel after those days, says the Lord: Giving My laws into their mind and I will write them upon their heart, and I will be to them for God, and they will be to Me for a people; and they shall not teach, every man his fellow-citizen and every man his brother, saying, Know the Lord; for all will acknowledge Me, from the smallest to the largest of them; for merciful will I be to their iniquities, and their sins will I no longer remember. The true spiritual house of Israel, the congregation of believers as it was found in the midst of God’s people at all times, received this promise as the covenant of the Lord in their interest Three points stand out in this covenant which the Lord published among His people at the time of the Gospel proclamation. "It is inward or spiritual; it is individual and therefore universal; it is gracious and provides forgiveness. " (Dods.) He wanted to give this new commandment, the Gospel-message, into their mind, so that they would be sure to understand it; He wanted to write it upon their heart, so that they would be sure to keep it in loving memory. The Christian religion is in no way a matter of outward forms and ceremonies, but of the spirit and desires of man. Man’s mill is so influenced by the Gospel proclamation that it conforms to that of God, and thus God is acknowledged by him as the true God, He, in turn, acknowledging and accepting the believers as His people. It is true that this was also the aim of the Old Testament covenant, but it was impossible for the Law to bring about this relation between God and man. Another feature of the new covenant is that it is not a matter of a people or race as a body politic, instructed by special scribes and priests whose instructions were necessary as mediatory actions. The fact made it imperative for every man to instruct his neighbor and brother as best he could. Now, however, that the Gospel-message has gone forth, there is such a wide distribution of divine light that intermediate services are no longer required, and all the people, from the least to the greatest, may know and accept the only true God, and Jesus Christ, whom He has sent. But the fundamental fact, which also gives the true value to the entire covenant, is this, that God’s grace and mercy, the forgiveness of sins, is the essential topic of the Gospel; for the sake of Christ He is merciful to our iniquities and remembers our sins no more. The quoting of the entire passage from the prophet makes the force of the argument all the greater.

The writer, therefore, is right in drawing the conclusion: By saying "a new covenant," He antiquates the first; but that which is antiquated and aged is on the verge of disappearance. Since God expressly mentions a new covenant which He intends to make, He brands the first or former, that which was in force in the Old Testament, as old. Even in the time of Jeremiah the fact that a new covenant was required showed that the old was antiquated, had outlived its usefulness, could not possibly bring men to perfection. But as it is true of other matters, so it is true of this, that things which are antiquated and old cannot expect a much longer life; they must expect to be discarded and to be replaced with something new. Note: The covenant of God’s grace and mercy in the Gospel is the comfort of all believers. Instead of the Law with its threats and condemnations we have the Gospel with its offer of forgiveness of sins, life, and salvation. Through this glorious truth we have the right knowledge of God and are God’s people.

Summary

The writer finds a further proof for the more excellent ministry of Christ in the fact that His work is now being done in heaven and shows that Christ as the Mediator of men has fully replaced and superseded every priest of the Old Testament.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle, in these words, proves the excellency of Christ’s ministry of priesthood above that of Aaron and his sons, from the excellency of the new covenant (or the new dispensation of the covenant of grace) above the old, of which he was the mediator. Now the more excellent the covenant the more excellent the ministry.

Learn hence, 1. That the gospel-covenant, or the new covenant, was the best covenant that ever God made with man; not but that the old and new covenant were the same for substance, though not for clearness; indeed temporal things were types and shadows of better things, even of heavenly things; And accordingly believers under the Old Testament were saved by a covenant of grace as well as we.

Learn, 2. That the gospel covenant is therefore a better covenant, because established upon better promises; their promises of old were chiefly temporal, though not only temporal promises. Ours are chiefly spiritual, yet are temporal things promised us also; but more rarely, and with the exception of the cross, or rather they are thrown in as additions to spiritual promises, Mat 6:33. But the promises of the covenant of grace are therefore better, because strength and assistance is engaged for, and graciously offered, in order to enable us to perform the conditions of them: The law required sinless obedience; the gospel accepts sincere obedience, and offers grace to perform it.

Learn, 3. That Jesus Christ is the mediator of this better covenant: As there was a covenant made between God and man, so there was need of a mediator that the covenant might be effectual: for a mediator is necessary, both where there is a controversy and difference, and also where there is an imparity and distance between persons: In both respects Christ is mediator; and his mediation was needful, that he might bring us to God.

God stood upon terms before he would pardon sin. Justice must be satisfied, and that by blood, and that blood of infinite value; therefore Christ is first a sponsor before a mediator; he first satisfies for a breach, before he goes about to make up the breach between God and the sinner: Thus was he the mediator of a better covenant.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

This section begins to show that the new covenant is better than the old covenant with Israel and Judah.

Christ has received

"God has given Christ"

mediator of a better covenant

This means Christ caused a better covenant between God and humans to exist.

covenant, which is based on better promises

This can be stated in active form. AT: "covenant. It was this covenant that God made based on better promises" or "covenant. God promised better things when he made this covenant" (See: Active or Passive)

first covenant ... second covenant

The words "first" and "second" are ordinal numbers. AT: "old covenant ... new covenant" (See: Ordinal Numbers)

had been faultless

"had been perfect"

translationWords

Christ

to minister

mediator

covenant

promise

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. τέτυχεν אADKL. The rec. has τέτευχε with B. Some MSS. have the correct Attic τετύχηκε.

6. νυνὶ δέ, i.e. but as it is.

τέτυχεν. This form is often found in ancient grammarians. See Veitch, Greek Verbs, p. 578.

διαφορωτέρας κ.τ.λ. “A ministry more excellent in proportion as He is also.” This proportional method of stating results runs throughout the Epistle (see Heb 1:4, Heb 3:3, Heb 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 (Heb 7:19; Heb 7:22, Heb 9:11; Heb 9:14; Heb 9:23, Heb 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. Heb 9:15, Heb 12:24; 1Ti 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. Rom 9:4; 1Ti 2:5.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6.] But now (the logical, not the temporal νυνί, as in ch. 9:26; 11:16 (νῦν), and frequently in St. Paul: ‘ut res se habet:’ νυνὶ δέ φησιν, ἐπειδὴ μὴ ἔστιν ἐν τῇ γῇ, ἀλλʼ ἐν τῷ οὐρανᾷ, βελτίονος ἐπέτυχε λειτουργίας, τουτέστιν ἐπὶ βελτίονα λειτουργίαν ἐστὶν ἀρχιερεύς Œc.) He hath obtained (τέτευχα (rec.) is properly the Ionic form of the perfect, but occurs in Aristotle and later writers: but τέτυχα is also found in later writers, as Plutarch and Diod. Sic. The other reading here, τετύχηκεν, is the true Attic form) a more excellent ministry (than that of any earthly priests), in proportion as (there is an ellipsis in the earlier clause of τοσούτῳ, which now lurks under the comparative: so in ch. 3:3) He is also (καί, introducing a special reference to an already acknowledged fact, as in ch. 6:7, where see note) mediator (see reff. The meaning of μεσίτης, a later Greek word, is not far from that of ἔγγυος,—one who becomes a goer between two persons, assuring to each the consent of the other to some point agreed on in common. The Atticists give us the Attic Greek for it, μεσέγγυος. Philo uses the title of Moses, οἷα μεσίτης κ. διαλλακτὴς … τὰς ὑπὲρ τοῦ ἔθνους ἐποιεῖτο. And so St. Paul, in ref. Gal. The genitive after μεσίτης may either be of the persons between whom, as in ref. 1 Tim., εἷς καὶ μεσίτης θεοῦ κ. ἀνθρώπων: or of one of the parties concerned, as in Jos. Antt. xvi. 2. 2, τῶν παρʼ Ἀγρίππα τινῶν ἐπιζητουμένων μεσίτης ἦν: or of the object of the mediation, the agreement or covenant, as Diod. Sic. iv. 54, μεσίτην γεγονότα τῶν ὁμολογιῶν ἐν Κόλχοις: Jos. Antt. iv. 6. 7, ταῦτα ὀμνύοντες ἔλεγον καὶ θεὸν μεσίτην ὧν ὑπισχνοῦντο ποιούμενοι. And in this last sense is the gen. here. Jesus is the mediator, between God and us) of a better covenant, of one which (ἥτις, ‘quippe quæ,’ as always. This specific relative brings the thing referred to into its category, not only identifying it as ἡ would do, but classing it, and educing its property as belonging to the matter in hand: and thus having a ratiocinative force) has been laid down (see on ref. The word νόμος is also used of the new covenant by St. Jas 1:25; 2:12: see also 4:12, and St. Paul, Rom 3:27; Rom 8:2; Rom 9:31) upon (on the condition of …: so Xen. Hell. ii. 2. 20, ἐποιοῦντο εἰρήνην, ἐφʼ ᾧ τά τε μακρὰ τείχη … καθελόντας κ.τ.λ.) better promises (viz. those which are about to be particularized in the following citation. Theodoret says, ἡ μὲν γὰρ παλαιὰ διαθήκη σωματικὰς ἐπαγγελίας εἶχε συνεζευγμένας, γῆν ῥέουσαν γάλα κ. μέλι … καὶ παίδων πλῆθος, κ. τὰ τούτοις προσόμοια· ἡ δὲ καινὴ ζωὴν αἰώνιον κ. οὐρανῶν βασιλείαν. And so Œc., Thl., Primas., Bengel, al. But as Bleek objects, it would be very improbable that the Writer should intend to refer the promises, on which the old covenant was based, to mere earthly blessings, in the face of such a designation of the hope of Abraham and the patriarchs as we find in ch. 11:10-19).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

But now [νυν δε] . Nunis logical : as the case now stands. The statement of ver. 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 [διαφορωτερας τετυχεν λειτουργιας] . The ministry of the heavenly sanctuary.

He is the mediator of a better covenant [κρειττονος εστιν διαθηκης μεσιτης] . For mesithv mediator, see on Gal 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 [επι κρειττοσιν επαγγελιαις νενομοθετηται] . For established rend. enacted. Nomoqetein to enact a law, only here and ch. 7 11. A few times in LXX : Nomoqesia enacting, only Rom 9:4 nomoqethv lawgiver, only Jas 4:12. The better covenant was enacted as truly as was the law. See ver. 10. The new covenant was a new law - the perfect law, the law of liberty, Jas 1:25.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

6. νῦν δὲ διαφ....} But now, as tt is, as the case really stands, he hath obtained (lepovpysy τὴν ὑπὲρ ἡμῶν πρὸς τὸν πατέρα μεσιτείαν, Kuth. Zig.). ix. 26. The form τέτυχεν occurs, though rarely, in late writers.

διαφορωτέρας ... xpeirrovos...] Latt. melius...melioris... The two words are used again together in close juxtaposition in c. i. 4. Perhaps κρείττων has regard to intrinsic superiority and διαφορώτερος to a superiurity which is manifosted directly. Moreover dad. recognises an exceptional excellence in that which is surpassed. The ‘name’ of angels and tho ministry of the Levitical priests were both ‘excellent.’

The word λειτουργίας goes back to.

Ὁ. 2 λειτουργός.

διαφ. ὅσῳ καὶ κρ....} Compare 6. vii. 20 ff. for the converse argument.

xii. 24.

Elsewhere in N. T. μεσίτης is used with the genitive of the person: Gal. ili. 19 f. ὁ μεσίτης ἑνὸς οὐκ ἔστιν, 1 Tim. ii. ς μεσίτης θεοῦ καὶ ἀνθρώπων. Comp. μεσιτεύω ο. νἱ. 1). The word, which belongs to late Greok, answering to the Attic μεσέγγνος, is found onoe in the Lxx., Job ix. 33; and it is found in Philo and Josephus.

A covenant generally, and obviously a covenant between God and man, requires a mediator, one who standing between the contracting parties shall bring them duly into fellowship. Μεσίτης describes the action of Christ at the establishment of the New Covenant, as fyyvos (0. vii. 22) describes the position which He holds towards

men by assuring them of its validity.

The use of the term suggests a point of superiority in Christ over the Aaronic High-priests. Moses was the ‘mediator’ of the Law (Gal. iii. 19; Philo de vit. Mos. iii. ὃ 19; ii. 160 M.), but Christ who is the High-priest is also the Mediator of the new ‘Law.’ Ho combines the offices of Moses and Aaron. Comp. 6. iii. 1.

The limitod office of ‘the Mediator of a Oovenant’ suggeats the thought of the widor work of a Mediator, which occupicd the minds of early speculators on tho rolation of God to Oreation. Philo, for oxample, gives a noble picture of the Word standing between the creaturo and the Fathor of all, the messenger of divino order and the inspirer of human hope: Quis ver. div. har. ὃ 42 (i. 502 M.) ὁ δὲ αὐτὸς ἱκέτης μέν ἐστι τοῦ θνητοῦ xnpaiτὴς δὲ τοῦ ἡγεμόνος πρὸς τὸ ὑπήκοον" ἀγάλλεται δὲ ἐπὶ τῇ δωρεᾷ καὶ σεμνυνόμενος αὐτὴν ἐκδιηγεῖται φάσκων ‘ καὶ ἐγὼ εἰστήκειν ἀνὰ μέσον κυρίου καὶ ὑμῶν᾽ (comp. Num. xvi. 48).... Perhaps there is no finer view of the relation of the world to its Maker possible apart from the Incarnation.

iris... νενομοθέτηται) Tho suporiority of the Now Covenant is shown by tho suporiority of tho promisos on which its conditions arv foundod (ἥτις, ‘auch that it is,’ ‘seeing that it is,’ ν. 5 note). A Covenant neccessarily imposes conditions. And a Covenant (διαθήκη) made by God is ‘enacted.’ Thus the Gospel itsclf, though in one sonso op-

to the Law, was not only the fulfilmont of the Law; but iu itsolf the ‘ perfect Law’ (Jamesi.2s5). Freedom is the absolute consummation of

Cor. ix. 6; 1 Thoss. iv. 7; Phil. tii. 9; (Luke xxiv. 47).

(2) Tho new Covenant (7—1 3).

Tho Levitical system corresponded with a Covenant which was recognised by the prophets as imperfect and transitory, for they spoke of the divine purpose to establish ‘a new Covenant.’ The section consists of a brief introduction (7, 8 4), the prophotic word (8 ὃ--- 12), a general conclusion (13).

’ For if that first cocenant had been JSaultless, a place would not have been sought for a second. 5 For finding Sault with them he anith

Behold the days come, saith the Lord,

That 7 will make a new covenant with the house of Tevael and with the house of Judah ;

Not according to the covenant that I made with their fathers,

In tha day that I took them by the hand to lead them forth out of the land of Egupt ;

°° Because they continued not in my covenant,

And I regarded them not, saith the Lord.

Because this is the covenant that 7 will covenant with the house of Ierael

After those days, saith the Lord,

Even putting my laws into their mind,

And upon their heart will 7 write them:

And I will be to them a. God,

And they shall be to me a people ;

" And they shall not teach every man his fellow-cttizen,

And every man his brother, saying, Know the Lord:

Because all shall know me,

From the least to the greatest of them.

"2 Because I will be merciful to their iniquitics,

And ther sins erill I remember no more.

-: ἢ that he eatth A new covenant, he hath made the first old. But that which becometh old and waxeth aged te nigh unto vanishing away.

7. The teaching of the prophets bears witness to the superiority of the New order over the Old which has been affirmed in the last verse, for if the first Covenant had completely fulfilled the purpose to which a Covenant between God and man is directed, then thore would have been no room for another. The argument is parallol to that in c. vii. 11 ff.

el γὰρ... ἦν ἄμεμπτοι] For tf that Aret corenant had been faultless, Latt. nam s...culpa cacaseet, fulfilling perfectly the purpose to which it pointed. Comp. vii. 18.

Tho Law itsolf in not blamed: tho fault lay with thoso who received it (v. 8). None the locas tho Covenant did fail, 80 far as it brought no consummation of man’s true destiny.

The Covenant is called first in contrast with δευτέρα by common Greek usage. Comp. c. ix. 6 f.; x. 9; Acts i. τ, The addition of the pronoun (ἐκείνη) presents the Old Covenant as occupying the mind of the readers. Comp. 2 Cor. vii. 8; Matt. xviii. 32.

οὐκ ἂν eur. d{nr. τόπος] @ place would not have been sought for a second, Vulg. non wutique esecundi locus inguireretur. God made known

The two imperfecta εἰ ἦν... οὐκ ἂν ἐζητεῖτο mark a coutinuous state, While the first Covenant remained in force, there was yet searching for something more. This thought is expreased by: ‘If the first had beon...a place would not have been sought’: and not by ‘If the firat wero...would not be sought.’ Comp. ὁ. xi. 15; and

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.