Hebrews 8: Summary and Commentary

Verse 1

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

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

Verse 3

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

Verse 4

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

Verse 5

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

Verse 6

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

Verse 7

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

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

Verse 8

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

Verse 9

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

Verse 10

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

Verse 11

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

Verse 12

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

Verse 13

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

Verse 1

Here is, I. A summary recital of what had been said before concerning the excellency of Christ's priesthood, showing what we have in Christ, where he now resides, and what sanctuary he is the minister of, Heb 8:1, Heb 8:2. Observe, 1. What we have in Christ; we have a high priest, and such a high priest as no other people ever had, no age of the world, or of the church, ever produced; all others were but types and shadows of this high priest. He is adequately fitted and absolutely sufficient to all the intents and purposes of a high priest, both with respect to the honour of God and the happiness of men and himself; the great honour of all those who have an interest in him. 2. Where he now resides: He sits on the right hand of the throne of the Majesty on high, that is, of the glorious God of heaven. There the Mediator is placed, and he is possessed of all authority and power both in heaven and upon earth. This is the reward of his humiliation. This authority he exercises for the glory of his Father, for his own honour, and for the happiness of all who belong to him; and he will by his almighty power bring every one of them in their own order to the right hand of God in heaven, as members of his mystical body, that where he is they may be also. 3. What is that sanctuary of which he is a minister: Of the true tabernacle, which the Lord hath pitched, and not man, Heb 8:2. The tabernacle which was pitched by man, according to the appointment of God. There was an outer part, in which was the altar where they were to offer their sacrifices, which typified Christ dying; and there was an interior part within the veil, which typified Christ interceding for the people in heaven. Now this tabernacle Christ never entered into; but, having finished the work of satisfaction in the true tabernacle of his own body, he is now a minister of the sanctuary, the holy of holies, the true tabernacle in heaven, there taking care of his people's affairs, interceding with God for them, that their sins may be pardoned and their persons and services accepted, through the merit of his sacrifice. He is not only in heaven enjoying great dominion and dignity, but, as the high priest of his church, executing this office for them all in general, and every member of the church in particular.

II. The apostle sets before the Hebrews the necessary parts of Christ's priesthood, or what it was that belonged to that office, in conformity to what every high priest is ordained to, Heb 8:3, Heb 8:4. 1. Every high priest is ordained to offer gifts and sacrifices. Whatever was brought by the people to be presented to God, whether expiatory sacrifices, or peace-offerings, or thank-offerings, must be offered by the priest, who was to expiate their guilt by the blood of the sacrifice, and perfume their gifts and services by his holy incense, to render their persons and performances typically acceptable; so then it necessarily belongs to the priesthood of Christ that he should have somewhat to offer; and he, as the antitype, had himself to offer, his human nature upon the altar of his divine nature, as the great atoning sacrifice that finished transgression, and made an end of sin once for all; and he has the incense of his own righteousness and merits too to offer with all that his people offer up to God by him, to render them acceptable. We must not dare to approach to God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation; for if we are accepted, it is in the Beloved. 2. Christ must now execute his priesthood in heaven, in the holy of holies, the true tabernacle which the Lord hath fixed. Thus the type must be fully answered; having finished the work of sacrificing here, he must go into heaven, to present his righteousness and to make intercession there. For, (1.) If Christ were on earth, he would not be a priest (Heb 8:4), that is, not according to the Levitical law, as not being of the line of that priesthood; and so long as that priesthood continued there must be a strict regard paid to the divine institution in everything. (2.) All the services of the priest, under the law, as well as every thing in that tabernacle which was framed according to the pattern in the mount, were only exemplars and shadows of heavenly things, Heb 8:5. Christ is the substance and end of the law for righteousness. Something therefore there must be in Christ's priesthood that answers to the high priest's entering within the veil to make intercession, without which he could not have been a perfect priest; and what is this but the ascension of Christ into heaven, and his appearance there in the sight of God for his people, to present their prayers, and plead their cause? So that, if he had still continued on earth, he could not have been a perfect priest; and an imperfect one he could not be.

Verse 6

In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator (Heb 8:6): his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants - the covenant of works and the covenant of grace; and between the two dispensations of the covenant of grace - that under the Old Testament and that under the New. Now observe,

I. What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said, 1. That it was made with the fathers of the Jewish nation at mount Sinai (Heb 8:9), and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which intimates the great affection, condescension, and tender care of God towards them. 2. That this covenant was not found faultless (Heb 8:7, Heb 8:8); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel. 3. That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not, Heb 8:9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. God will regard those who remain in his covenant, but will reject those who cast away his yoke from them. 4. That it is decayed, grown old, and vanisheth away, Heb 8:13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it.

II. What is here said of the New Testament dispensation, to prove the superior excellency of Christ's ministry. It is said,

1. That it is a better covenant (Heb 8:6), a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul. It is without fault, well ordered in all things. It requires nothing but what it promises grace to perform. It accepts of godly sincerity, accounting it gospel perfection. Every transgression does not turn us out of covenant; all is put into a good and safe hand.

2. That it is established upon better promises, more clear and express, more spiritual, more absolute. The promises of spiritual and eternal blessings are in this covenant positive and absolute; the promises of temporal blessings are with a wise and kind proviso, as far as shall be for God's glory and his people's good. This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven.

3. It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God; this was promised in Jer 31:31, Jer 31:32, and accomplished in Christ. This will always be a new covenant, in which all who truly take hold of it shall be always found preserved by the power of God. It is God's covenant; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it; his wisdom devised it; his Son purchased it; his Spirit brings souls into it, and builds them up in it.

4. The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do theirs. Here,

(1.) God articles with his people that he will put his laws into their minds and write them in their hearts, Heb 8:10. He once wrote his laws to them, now he will write his laws in them; that is, he will give them understanding to know and to believe his law; he will give them memories to retain them; he will give them hearts to love them and consciences to recognize them; he will give them courage to profess them and power to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably.

(2.) He articles with them to take them into a near and very honourable relation to himself. [1.] He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do. Nothing more can be said in a thousand volumes than is comprehended in these few words: I will be a God to them. [2.] They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do who have God for their God; this they are bound to do as their part of the contract; this they shall do, for God will enable them to do it, as an evidence that he is their God and that they are his people; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty; so that God engages both for himself and them.

(3.) He articles with them that they shall grow more and more acquainted with their God (Heb 8:11): They shall all know me from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe, [1.] In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it. [2.] This private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe and be turned to the Lord!

(4.) God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God (Heb 8:12): For I will be merciful to their unrighteousness, etc. Observe, [1.] The freeness of this pardon. It does not result from merit in man, but from mercy in God; he pardons for his own name's sake. [2.] The fullness of this pardon; it extends to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins highly aggravated. [3.] The fixedness of this pardon. It is so final and so fixed that God will remember their sins no more; he will not recall his pardon; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these are the articles of it; and therefore we have no reason to repine, but great reason to rejoice that the former dispensation is antiquated and has vanished away.

Verse 2

minister—The Greek term implies priestly ministry in the temple.

the sanctuary—Greek, "the holy places"; the Holy of Holies. Here the heavenly sanctuary is meant.

the true—the archetypal and antitypical, as contrasted with the typical and symbolical (Heb 9:24). Greek "alethinos" (used here) is opposed to that which does not fulfil its idea, as for instance, a type; "alethes," to that which is untrue and unreal, as a lie. The measure of alethes is reality; that of alethinos, ideality. In alethes the idea corresponds to the thing; in alethinos, the thing to the idea [KALMIS in ALFORD].

tabernacle— (Heb 9:11). His body. Through His glorified body as the tabernacle, Christ passes into the heavenly "Holy of Holies," the immediate immaterial presence of God, where He intercedes for us. This tabernacle in which God dwells, is where God in Christ meets us who are "members of His body, of His flesh, and of His bones." This tabernacle answers to the heavenly Jerusalem, where God's visible presence is to be manifested to His perfected saints and angels, who are united in Christ the Head; in contradistinction to His personal invisible presence in the Holy of Holies unapproachable save to Christ. Joh 1:14, "Word . . . dwelt among us," Greek, "tabernacled."

pitched—Greek, "fixed" firmly.

not man—as Moses (Heb 8:5).

Verse 3

For—assigning his reason for calling him "minister of the sanctuary" (Heb 8:2).

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

Verse 4

Implying that Christ's priestly office is exercised in heaven, not in earth; in the power of His resurrection life, not of His earthly life.

For—The oldest manuscripts read, "accordingly then."

if, &c.—"if He were on earth, He would not even (so the Greek) be a priest" (compare Heb 7:13-14); therefore, certainly, He could not exercise the high priestly function in the earthly Holy of Holies.

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

Verse 5

Who—namely, the priests.

serve unto the example—not "after the example," as BENGEL explains. But as in Heb 13:10, "serve the tabernacle," that is, do it service: so "serve (the tabernacle which is but) the outline and shadow." The Greek for "example" is here taken for the sketch, copy, or suggestive representation of the heavenly sanctuary, which is the antitypical reality and primary archetype. "The mount" answers to heaven, Heb 12:22.

admonished—The Greek especially applies to divine responses and commands.

to make—"perfectly": so the Greek.

See—Take heed, accurately observing the pattern, that so thou mayest make, &c.

saith he—God.

the pattern—an accurate representation, presented in vision to Moses, of the heavenly real sanctuary. Thus the earthly tabernacle was copy of a copy; but the latter accurately representing the grand archetypical original in heaven (Exo 25:40).

Verse 6

now—not time; but "as it is."

more excellent ministry—than any earthly ministry.

by how much—in proportion as.

mediator—coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant."

which—Greek, "one which" [ALFORD]: inasmuch as being one which.

established—Greek, "enacted as a law." So Rom 3:27, "law of faith"; and Rom 8:2; Rom 9:31, apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter.

upon—resting upon.

better promises—enumerated Heb 8:10-11. The Old Testament promises were mainly of earthly, the New Testament promises, of heavenly blessings: the exact fulfilment of the earthly promises was a pledge of the fulfilment of the heavenly. "Like a physician who prescribes a certain diet to a patient, and then when the patient is beginning to recover, changes the diet, permitting what he had before forbidden; or as a teacher gives his pupil an elementary lesson at first; preparatory to leading him to a higher stage": so Rabbi Albo in his Ikkarim. Compare Jer 7:21-22, which shows that God's original design in the old covenant ritual system was, that it should be pedagogical, as a schoolmaster leading and preparing men for Christ.

Verse 7

Same reasoning as in Heb 7:11.

faultless—perfect in all its parts, so as not to be found fault with as wanting anything which ought to be there: answering all the purposes of a law. The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos").

should no place have been sought—as it has to be now; and as it is sought in the prophecy (Heb 8:8-11). The old covenant would have anticipated all man's wants, so as to give no occasion for seeking something more perfectly adequate. Compare on the phrase "place . . . sought," Heb 12:17.

Verse 8

finding fault with them—the people of the old covenant, who were not made "faultless" by it (Heb 8:7); and whose disregard of God's covenant made Him to "regard them not" (Heb 8:9). The law is not in itself blamed, but the people who had not observed it.

he saith— (Jer 31:31-34; compare Eze 11:19; Eze 36:25-27). At Rama, the headquarters of Nebuzar-adan, whither the captives of Jerusalem had been led, Jeremiah uttered this prophecy of Israel's restoration under another David, whereby Rachel, wailing for her lost children, shall be comforted; literally in part fulfilled at the restoration under Zerubbabel, and more fully to be hereafter at Israel's return to their own land; spiritually fulfilled in the Gospel covenant, whereby God forgives absolutely His people's sins, and writes His law by His Spirit on the hearts of believers, the true Israel. "This prophecy forms the third part of the third trilogy of the three great trilogies into which Jeremiah's prophecies may be divided: Jeremiah 21-25, against the shepherds of the people; Jeremiah 26-29, against the false prophets; Jeremiah 30 and 31, the book of restoration" [DELITZSCH in ALFORD].

Behold, the days come—the frequent formula introducing a Messianic prophecy.

make—Greek, "perfect"; "consummate." A suitable expression as to the new covenant, which perfected what the old could not (compare end of Heb 8:9, with end of Heb 8:10).

Israel . . . Judah—Therefore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall share the literal and spiritual restoration.

Verse 9

Not according to, &c.—very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins.

made with—rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God.

I took them by the hand—as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedagogical instruction; (3) that of fulfilment" [BENGEL]. The second, that of the pedagogical pupilage, began at the exodus from Egypt.

I regarded them not—English Version, Jer 31:32, translates, "Although I was an husband unto them." Paul's translation here is supported by the Septuagint, Syriac, and GESENIUS, and accords with the kindred Arabic. The Hebrews regarded not God, so God, in righteous retribution, regarded them not. On "continued not in my covenant," Schelling observes: The law was in fact the mere ideal of a religious constitution: in practice, the Jews were throughout, before the captivity, more or less polytheists, except in the time of David, and the first years of Solomon (the type of Messiah's reign). Even after the return from Babylon, idolatry was succeeded by what was not much better, formalism and hypocrisy (Mat 12:43). The law was (1) a typical picture, tracing out the features of the glorious Gospel to be revealed; (2) it had a delegated virtue from the Gospel, which ceased, therefore, when the Gospel came.

Verse 10

make with—Greek, "make unto."

Israel—comprising the before disunited (Heb 8:8) ten tribes' kingdom, and that of Judah. They are united in the spiritual Israel, the elect Church, now: they shall be so in the literal restored kingdom of Israel to come.

I will put—literally, "(I) giving." This is the first of the "better promises" (Heb 8:6).

mind—their intelligent faculty.

in, &c.—rather, " ON their hearts." Not on tables of stone as the law (Co2 3:3).

write—Greek, "inscribe."

and I will be to them a God, &c.—fulfilled first in the outward kingdom of God. Next, in the inward Gospel kingdom. Thirdly, in the kingdom at once outward and inward, the spiritual being manifested outwardly (Rev 21:3). Compare a similar progression as to the priesthood (1) Exo 19:6; (2) Pe1 2:5; (3) Isa 61:6; Rev 1:6. This progressive advance of the significance of the Old Testament institutions, &c., says THOLUCK, shows the transparency and prophetic character which runs throughout the whole.

Verse 11

Second of the "better promises" (Heb 8:6).

they shall not—"they shall not have to teach" [ALFORD].

his neighbour—So Vulgate reads; but the oldest manuscripts have "his (fellow) citizen."

brother—a closer and more endearing relation than fellow citizen.

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

Verse 12

For, &c.—the third of "the better promises" (Heb 8:6). The forgiveness of sins is, and will be, the root of this new state of inward grace and knowledge of the Lord. Sin being abolished, sinners obtain grace.

I will be merciful—Greek, "propitious"; the Hebrew, "salach," is always used of God only in relation to men.

and their iniquities—not found in Vulgate, Syriac, Coptic, and one oldest Greek manuscript; but most oldest manuscripts have the words (compare Heb 10:17).

remember no more—Contrast the law, Heb 10:3.

Verse 13

he—God.

made . . . old—"hath (at the time of speaking the prophecy) antiquated the first covenant." From the time of God's mention of a NEW covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of the Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word "NEW" (covenant), occurring but once in the Old Testament.

that which decayeth—Greek, "that which is being antiquated," namely, at the time when Jeremiah spake. For in Paul's time, according to his view, the new had absolutely set aside the old covenant. The Greek for (Kaine) New (Testament) implies that it is of a different kind and supersedes the old: not merely recent (Greek, "nea"). Compare Hos 3:4-5.

Next: Hebrews Chapter 9