Jesus Brings a New Covenant
Study Scripture: Hebrews 8:6 - 12 
Background Scripture: Hebrews 8 - 9 
Lesson 6

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Key Verse

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.

Hebrews 8:6

INTRODUCTION

In today's lesson the writer of Hebrews continues his presentation of Jesus as superior to any and all elements of the old economy, exemplified in His inauguration of a superior covenant, the New Covenant. This is not to suggest that Jesus was in any way opposed to or in competition with the Old Covenant or Judaism for that matter; for Jesus is the reality, the antitype of the symbols and types of the Old Covenant. (See 1 Cor.15:3; John 5:39; Luke 24:25, 27).

The writer will clearly demonstrate the superiority of the New Covenant to the Old and this superiority will rest primarily on the person of its 'Mediator', Jesus Christ.

The idea of covenant was first introduced in the previous chapter, where in verse 22 the idea of the New Covenant promised in Jeremiah 31:31-34, was directly tied to the Melchizedek priesthood of Jesus Christ.

There, Jesus is described as the one who guaranteed the covenant and it was shown how he guaranteed it. Jesus is not simply shown as the Mediator, for the Mediator would offer the covenant to men, but if that was all He did, He would have left it up to the believer to receive it. Remember that a Mediator is "one who stands in the middle between two people and brings them together".

The emphasis was however that He not only offered the covenant, but as Guarantor, He would see to it, that the Covenant was brought to complete fulfillment, even though the believer would sometimes stumble and create difficulties.

Jesus lived forever, unlike the other priests who died; He was Holy or morally flawless, undefiled or without any impurity or lack, and was made higher than the heavens, that is, was exalted; there existing no higher authority in the universe, and because He had the permanent office of High Priest, and was forever the Son of God, He could save all believers totally and completely.

Jesus then is our High Priest forever after the order of Melchizedek.

Note, that according to Hebrews 8:4, Jesus would not have qualified as a Priest in this world and in its religious system, for He came from the tribe of Judah, rather than the priestly tribe of Levi. His Priesthood then does not measure up to the standard of the world, but in fact is a superior priesthood, one instituted before the Levitical priesthood, and one to which Abraham, the father of the Levitical priests bowed and worshiped.

Jesus' High priestly ministry takes place in the presence of God in heavenly places. He deals with the real thing. He ministers to us at the deepest level of our need, meeting the ultimate reality.

Now it is clear that all men and women need this kind of ministry. Our lives, every fibre of our being and feelings, tell us that we need such a physician for the soul.

Today then we look at exactly what He does, in order to minister to our deepest need. The new arrangement for living that our great High Priest mediates and guarantees is now before us.

It is called the New Covenant, for this new provision that God has made for His people is better, and built on better promises.

Still it is important to remember that Jesus is the author of both Old and New Covenants.

It is not as if at some point in time God realized that the Old Covenant could not achieve His purposes and decided then, that He would better bring in something new. Contrary to a belief held in many quarters, the Old Covenant served its God intended purpose.

Further, Old Testament saints were not ignorant of the gospel and therefore relied on the observance of the ceremonial law, in particular the sacrificial system, to bring them salvation.

It is true that over time a legalistic bent corrupted the religion, as the Pharisees and other groups in the time of Christ clearly demonstrate, but it is not true to say that they did not know that salvation was by grace alone, through faith alone, in God (Jesus) alone.

They knew very well, as exemplified by the incident with Jesus and the Scribe about which was the greatest commandment. They knew very well the following texts: For I know that my Redeemer lives, and He shall rise on the earth at the last; and even after they corrupt my skin, yet this: in my flesh I shall see God. Job 19:25-26

Isaiah 1:11 To what purpose is the multitude of your sacrifices to Me? says Jehovah; I am full of the burnt offerings of rams, and the fat of fed beasts; and I do not delight in the blood of bulls, or of lambs, or of he-goats.

Psalm 51:16-17 For You do not desire sacrifice; or else I would give it; You do not delight in burnt offering. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise. (See also Psalm 51:10 Create in me a clean heart, O God, and renew a right spirit within me. (See also Job 19:27; Psalm 51:9, Psalm 51:11, Psalm 51:12 )

The 'Hebrews' might have faced persecution in the past (10:32-34), but the source of the immediate threat that prompted this letter, was not some frontal attack or direct challenge, but rather the community's own inattention, indifference, and distracted state. The writer warns of "drifting away" (2:1), "neglect" (2:3), and "sluggishness" (6:12); he accuses his readers of being "dull of hearing" (5:11) with "drooping hands" and "weak knees" (12:12). He calls for them to pay "closer attention" (2:1) and to exercise vigilance (3:12), to be steadfast (3:6; 4:14), to show "earnestness" (6:11) and "endurance" (10:36, 38); (12:1). Such a state of dissipated zeal could have been caused by the passage of time since accepting Christ, a fading awareness of certain essential features of the content of the new faith, and/or preoccupation with other matters. Clearly, the writer was convinced that what was needed was a "word of exhortation" (13:22) which called for renewal, growth, conscious effort, a reminder of the distinctive claims of Christianity, and above all a refreshed and enlarged view of the person and work of Christ. Undoubtly the coming of Christ inaugurated a new phase in God's dealings with men, ushering in a new framework, in fulfilment of His Old Testament promises. So even considering the possibility of returning to Judaism indicated a failure on the part of his readers to grasp the nature and implication of what Jesus had accomplished on behalf of God's people. Thus the exhortations: Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God; (3:12). Note, it cannot be overemphasized that there is but one way to God and that through Jesus. Such is the nature of His person and ministry that man's relationship with God has taken a quantum leap forward with His coming and any turning away from Jesus leaves one without hope. Not surprising, these problems and short-comings with their attendant risks that the Hebrews were experiencing, still plague Christians. Then as now however; a proper understanding of the person and work of Jesus Christ is still the antidote for all the allurements, distractions and sins in the lives of Christians. Note, the all-encompassing blessings to believers that flow from the new covenant are actually from Jesus, and He was incomparable then and still remains and on every count is indispensable to the salvation and spiritual life of believers.

These Hebrews had accepted Jesus, but for reasons previously listed, were now unsure of their commitment to the Gospel, and familiar Judaism with its Temple, priesthood and sacrificial system beckoned. Firmly identifying Judaism, that which they had previously left as the Old Covenant, in our text the writer will demonstrate the eclipse of its basic elements by Jesus, through the agency of the new covenant.

It is not that these people did not know the promise of the New Covenant, but despite this knowledge they still drifted. This is a salutary warning to us today.

Along with today's text, the writer will summarise his arguments to this point regarding the unsurpassed majesty of Jesus' person and ministry, and logically conclude that the New Covenant that Christ mediates and guarantees is superior to the Old.

THE TEXT

Verses 1-5. A summation of his arguments so far and the main point is the affirmation that Jesus is a High Priest of a superior order. He is on the very seat of power in the presence of God and ministers in the heavenly sanctuary, here revealed as the reality, the authentic, in contrast to the earthly sanctuary and levitical priesthood; those being only a pattern and shadow of the now accessible real. Thus the priesthood of Christ was and is real and permanent, while the levitical was typical, and by design temporary. It was appropriate and correct that the exercise of Jesus High Priestly Office be conducted in Heaven, since if he had remained on earth, he would not have officiated as high priest, that duty being the province of the Levites according to the Law.

Verse 6. Consistent with His superior office, now…, the writer declares Jesus' ministry more excellent, of a higher order than that of earthly priests. Because of who He is, what He has done, the authority He has, and where He ministers, (all this in fulfillment of divine prophecy which of course cannot be unfulfilled), the covenant He administers is better than the old covenant; based on better promises. Remember that it was promised that the curse would be removed from the earth and from men.

His ministry pertains to the heart, the actual forgiveness of sin, while the former would only deal with the temporary removing of sin and guilt, with accompanying external rites and observances which attempted to control behavior and remind men continually that they should not do wrong. This temporary state of affairs was destined to be superseded when Messiah came.

By covenant is meant an 'arrangement or ordering of things' and in this context, it is an arrangement God has made to maintain His worship on earth and the salvation of men. …better promises… While undoubtedly there was the promise of eternal life in the former covenant, the main and most visible thrust had to be focused on the temporal, the present life, using everything and every opportunity in life and nature to point men to the ultimate state that God would bring into being.

Typically there was the promise of length of days; of increase of numbers; of seed-time and harvest; of national privileges; and of extraordinary peace, abundance, and prosperity.

On the other hand the main feature of new covenant, is in the spiritual realm. The relationships with God were to be centred on the heart, the personal change.

Verse 7. The writer pursues his argument regarding the eclipse of the old and the institution of the new, by drawing the attention of his readers to the fact, that if the old covenant was not somehow lacking, then there would have been no need for a new. Clearly in the continuum of God's salvation plan, the old covenant had its place but it was due to be replaced by a new, that would further implement God's plan of salvation.

It is not as if this first covenant was inherently faulty, for there was nothing wrong with the Commandments of God and they still remain righteous and perfect. The fault was with the people, for we are told in verse 8 that God found fault with them, the people.

The proven need therefore, was for provision for the boundless forgiveness of sin and salvation of souls, and the old Covenant was not able to bring this kind of salvation that God intended for man. Indeed, it was not part of it's function to bring salvation.

Of course, only the coming of Messiah, who inaugurated the new covenant in His own blood, would remedy the situation. (See John 10:10; Matt. 26:28)

Note, the readers should have immediately associated this promised new covenant with the promised Messiah/Redeemer, though we find this was not often the case.

This fact highlights a situation that is so common among believers, where neglect, apathy and inattention to the word of God, leads to hard-heartedness and drifting.

Verse 8. Now we see the problem rested with those with whom the covenant was made; the signatories as it were. So it is not the 'Law' that is blamed, but the people, who disregarded it, because of some wrong deep-seated inside them. Such is serious effects of sin. There was more pretence at keeping the law, than the actual keeping of the law.

Though the Law was perfect and righteous, because it was not 'written on their hearts', it was never powerful enough to motivate men to obedience nor did it keep the people from failure.

In response to the situation and according to God's plan, God made an announcement of some details of this new Covenant.

The New Covenant is described first in the Old Testament. The quotation is found in Jeremiah 31: 31-34, and its context appears to be Jeremiah's prophecy in the days of Josiah's renewal of the covenant, after he found the book of the law. That renewal was quite good, but it did not come from the hearts of the people, and therefore it was found to be wanting and did not conform to the standard that God required for his people. Jeremiah therefore had to tell the people that their behaviour was not acceptable and that they should look forward to a New Covenant.

The days come is often associated with Messianic pronouncements. Obviously, the New Covenant would not be in Jeremiah's day but would be in the future.

This Covenant would originate with God. This was not like the covenant at Sinai that told them that if they did certain things, certain things would happen. This was an "I will" from God.

This covenant or agreement appears to have been made between the Father and the Son, and everything flowed from that. The benefit to men would come because of what the Son did, and in fulfillment of the promise of the Father.

One writer overviews the covenants through God's redemptive history as follows:

"a. There is an eternal covenant between the members of the Godhead that made possible the salvation of man (Hebrews 13:20) b. God's redemptive plan was continued through the covenant He made with Abraham (Genesis 12:1-3) c. The Mosaic covenant was another step in God's redemptive plan (Exodus 24:3-8) d. The Davidic covenant was yet another step in God's redemptive plan (2 Samuel 7:1-16) e. But the redemptive plan of God was fulfilled in the New Covenant (Luke 22:14-20).

One writer points out that the word selected to describe what was being done as 'new' ( two words in Greek can be used for "new") "describes something that is not only new in reference to time, but truly new in its quality. It simply isn't a new reproduction of something old".

This thing to be done was truly new, not just "new and improved".

Make, means to 'perfect' or 'consummate', very appropriate as to the purpose of the new covenant. Evidently, this new covenant would address whatever might have been lacking or at fault with the people.

It is also noteworthy that the New Covenant definitely began with Israel (See Matt. 15: 24), but would also apply beyond Israel. See Acts 1:8.

The New Covenant recognizes the two divisions of the kingdom between Israel and Judah and as such then it is a literal promise. It promises that divisions would cease and Israel would be one nation, living in the Promised Land. Ezekiel 37:15-23 confirms this. So also does Isaiah 66: 8 and Romans 11:26-27.

The nation Israel (all tribes) shall experience literal and spiritual restoration. One writer comments on the use of the word 'Israel' in the scriptures as follows: As a name given to Jacob, because he wrestled with the angel of God and prevailed as a prince. (2.) As denoting all who were descended from him-- called "the children of Israel"--or the Jewish nation. (3.) As denoting the kingdom of the ten tribes--or the kingdom of Samaria, or Ephraim--that kingdom having taken the name Israel in contradistinction from the other kingdom, which was called Judah. (4.) As denoting the people of God in general--his true and sincere friends--his church.

And with the house of Judah. The kingdom of Judah. This kingdom consisted of two tribes--Judah and Benjamin. The tribe of Benjamin was, however, small, and the name was lost in that of Judah.

It is important to note that some commentators deny that these passages apply to the nation of Israel, and support displacement of the nation of Israel, making the New Covenant apply only to the church.

These Gentile ' believers' do so by ignoring many, many areas of the Old and New Testament and the many great prophecies particular to Israel. They are simply falling into the trap that the Apostle Paul warned against in Romans 11:11-25. This is actually an incredible thing. Men are prepared to ignore Scripture to support their own predilections or preferences.

Verse 9. This covenant will be an exciting one and very different from that made to the children of Israel when they came out of Egypt. One writer comments on the word covenant as used in Scripture: The covenant. The word covenant denotes, properly, a compact or agreement between two or more persons, usually attended with seals, or pledges, or sanctions. In Genesis 17:7, and elsewhere: it is said that God would establish his covenant with Abraham; that is, he made him certain definite promises, attended with pledges and seals, etc. The idea of a strict compact or agreement between God and man, as between equal parties, is not found in the Bible. It is commonly used, as here, to denote a promise on the part of God, attended with pledges, and demanding, on the part of man, in order to avail himself of its benefits, a stipulated course of conduct. The covenant is therefore another name for denoting two things on the part of God: (1.) A command, which man is not at liberty to reject, as he would be if a literal covenant; and, (2.) a promise, which is to be fulfilled only on the condition of obedience. The covenant with Abraham was simply a promise to give him the land, and to make him a great nation, etc. It was never proposed to Abraham with the supposition that he was at liberty to reject it, or to refuse to comply with its conditions. Circumcision was appointed as the mark or indication that Abraham and those thus designated were the persons included in the gracious purpose and promise. It served to separate them as a peculiar people; a people whose peculiar characteristic it was, that they obeyed and served the God who had made the promise to Abraham. The phrase, "covenant of circumcision," means, therefore, the covenant or promise which God made to Abraham, of which circumcision was the distinguishing mark or sign.

….took them by the hand… as a parent seeks to support and guide the steps of a child, a sense of intimacy, but even so the people's hearts were hard, they rebelled and murmured against God in the wilderness and so God disregarded them.

……continued not…they did not comply with the conditions under which God would grant the promised blessings, although the covenant was well suited to their circumstances and did separate them from other people and preserve the knowledge and worship of the true God.

Despite their rejection there was always the promise of Messiah, and with that the promise of the changed heart, something quite beyond the scope of the old.

Verse 10. Though there are other Scriptures that include the Gentiles as recipient of the New Covenant, the reference to Israel here is the nation Israel.

After those days…would be the times of the Messiah and the redemptive blessings of the new covenant are in line with those promised by the prophets, for those times.

The focus of this covenant is internal, primarily engaging the mind, the heart and the conscience, as opposed to external observances. It would relate particularly to the inner-man and obedience rendered would flow from a changed heart.

Every true Christian therefore should know when he or she has been regenerated, for they now do not want to do and no longer enjoy the things that they did in the past. The things that they used to like now begin to disturb them, and they begin to struggle in the way Paul describes in Romans 7:15- 19.

A true Christian therefore does not like evil, and does not do it constantly, for they now understand the difference between good and evil, since the law of godly behaviour is written on their hearts.

We can spot the profane among us, for as the Scriptures say, "By their fruits you shall know them". . Note, God has always desired this 'heart' relationship with His people. External obedience is not acceptable to God.

To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. (Isaiah 1:11)

Rather. And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. Deut. 6:5

O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever! Deut. 5:29.

And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. Deut. 30:5-6.

Again we note that the second provision is very remarkable

I will be to them a God… He would establish the appropriate relationship and be all that is rightly implied in the name of God.

Some believe that this is the most difficult part of the promises to believe, for it forces us to recognize that first, we do bad things, and second, God had made provision for us to lay aside our wickedness.

It tells us that when sin is pointed out to us that God, our God, always will seek to do what it takes to remove sin from us, all we have to do is to acknowledge our sin, and set it aside.

Since God is always there for us and He always points out iniquity in our lives, we can live with a knowledge that the precious God of Jesus daily cleanses us.

This we often do not like to face up to, for it makes our bad behaviour infinitely worse. These teachings make us realize we have no excuse for our often unacceptable behaviour.

One writer comments: He would be their Lawgiver, their Counsellor, their Protector, their Redeemer, their Guide. He would provide for their wants, defend them in danger, pardon their sins, comfort them in trials, and save their souls, he would be a faithful friend, and would never leave them nor forsake them. It is one of the inestimable privileges of his people that JEHOVAH is their God.

And they shall be to me a people. This is not merely stated as a fact, but as a privilege. It is an inestimable blessing to be regarded as one of the people of God, and to feel that we belong to him--that we are associated with those whom he loves, and whom he treats as his friends.

This brings a new intimacy with God and produces emotional stability in our lives.

Verse 11. Clearly this aspect of the New Covenant is much neglected, and clearly is not yet fully in operation. Though it's dawning had begun with the coming of the Holy Spirit and it will only be fully realized in the millennial kingdom, it is clear that our laziness is presenting us from being taught by the Spirit and equipping ourselves to witness, to disciple and to teach others about the magnificent grace of Jesus.

These Hebrews and us are actually being taught and they were upbraided for themselves not being teachers, (Heb. 5).

It is clear that those who claim to be recipients of the New Covenant can do vastly better than what they are doing. We are not faithful to teaching and because of that, we are short-changing ourselves, and short changing those that are around us.

We are so preoccupied with our carnal and fleshly goals, that we do not have time to study the Word of God, to feed on it, to be as Psalms 1 describes; to have our delight in the law of the Lord and in his law meditate day and night. So that, we will be like a tree planted by the rivers of water that brings forth fruit in due season.

We concentrate on making excuses on never learning, remaining babies, and drinking milk continually.

So we wait until the Second Coming, when all God's people will have a knowledge of Him (know the Lord) through the presence of the indwelling Holy Spirit. This is the writing of God's laws on the heart. Only the elect will experience that.

Verse 12. God, because of the unrepentant hearts of men, despite their situation, has promised mercy. He will bring undeserved blessing.

The sins of believers are no longer only covered, for in the New Covenant, the precious, redeeming blood of the Lamb of God washes away all sin and provides the basis for God's infinite mercy towards believers.

God was and is at all times merciful. However under the New Covenant the blessing of pardon is much more richly enjoyed and it's design has at it's centre, provision for the forgiveness of sin and justification for the guilty. Believers will be treated as if they had never sinned;….their iniquities will I remember no more.

Verse 13. A logical conclusion to his argument thus far, for the word 'new' implies whatever was current has become old and therefore to be replaced. The new covenant is now in vogue. On the grounds that: - the once and for all time sacrifice has been made - the superior High Priest has passed into the heavens - He is set on the right hand of the throne of the Majesty in the heavens - He is a minister of the sanctuary, and of the true tabernacle, which the Lord pitched Therefore all the symbols and types representative of Jesus and his ministry must of necessity be done away with, for the reality, the antitype has come.

CONCLUSION

This promise of God is the most gracious word, spoken to the rebellious people of God, who had gone along their own path and provoked the anger of God.

Clearly, the placing of God's Spirit into the heart of men does not come because men have done anything to deserve that. It is a most amazing act of divine grace, coming from the word of God alone, from a God with whom nothing is impossible. It would have to be a mighty God indeed to bring about that three hundred and sixty degree change in the hearts of iniquitous men.

Note that the promise is addressed to men individually, for God has promised to put his laws in each mind individually, so that each person would walk individually and personally in the laws and ways of God.

This is not something that can be achieved by the striving and energy of the flesh, for there is no true strength there.

We must never forget that this promise of God separates those that are under the New Covenant from those outside, for they are under the sway of the Prince of the power of the air.

We should therefore call on men to lift their hearts in prayer to God and ask Him to pour on us the Spirit of grace, to cry out, " Pass me not, O gentle Savior. Hear my humble cry".

One writer begs: " It is still true, as James said at the Jerusalem Council, " Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name." We are not to remain clinging to the old wreck with the expectation that we shall pump the water out of her and get for safe into port. No; the cry is very different- " Take to the lifeboat! Take to the lifeboat!" You are to quit the wreck, and then you are to carry away from the sinking mass the fact that God will save. You must be separate from the old wreck, lest it suck you down to sure destruction. Your only hope of doing good to the world is by yourself being 'not of the world', even as Christ was not of the world. For you to go down to the world's level will neither be good for it nor for you."

We must examine ourselves to see whether the Spirit is working effectually in our lives, causing us to love the law of God, moving us to keep His statues and His judgments. We must look to see whether the light of the Spirit is shining and that this light is shining out of us.

Have you been quickened? Are you still dead to heavenly and spiritual things and alive to the things of the world? Are you grieving over sin or have you accommodated yourself to sin?

We commend that we call on God, and ask Him to help, to change, to purify, to revive, and to strengthen us.

He is perfectly capable to do these things. He is mighty to save. He has all authority, and can grant whatever He wants.

He has been through all the temptations that face us, and therefore understands our every need.

He is always willing to help. So cry out to him. The blessing of the Covenant are more than we can ever imagine.

His yoke is easy and His burden is really light.

There is still no option outside of Jesus and the consequences remain as dreadful for any and all who would abandon Jesus or who do not yet know Him.

This group was guilty of among other things, arrested growth in their spiritual life; drifting, neglect, sluggishness and dull of hearing, all of these very prevalent in the church today.

The many warnings of the book are extremely relevant to present day believers and the exhortations to "earnestness" and "endurance" are as urgent now as then.