A PRIEST WITH A GREATER COVENANT

In 2007, as part of a social experiment for a Washington Post magazine article by Gene Weingarten, the renowned violinist posed as a street performer in the Metro to see if hurried commuters could recognize beauty in their midst. He wore a baseball cap, stood by the escalators in the L’Enfant Plaza Metro station in D.C., and opened his violin case for tips. (The case, by the way, that normally houses his multi-million dollar Stradivari violin.) To make a long story short: almost no one noticed him.

it would have been much better had he been playing a decent instrument.

Jesus Christ is God's superior Priest; but can anything minimize this superiority? Nothing!

For He ministers on the basis of a better covenant (Heb. 8), in a better sanctuary (chap. 9), and because of a better sacrifice (chap. 10). It is the better covenant that is the theme of this chapter. The writer presented three evidences for the superiority of this covenant:

1. A PRIEST SITTING ON HIGH - It is ministered by a superior High Priest

Hebrews 8:1–2 KJV 1900

1 Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

"This is the sum" means, "This is the main point and the climax of my discussion." He then presented several "summary arguments" to prove that our Lord is indeed a superior High Priest.

Is the writer arguing in circles? First he shows the superiority of Christ, and then says,

"Since He is superior, the covenant He ministers must be a superior covenant."

No, this is not reasoning in a circle, for the conclusion is logical. A superior priest could never minister based on an inferior covenant. To change the illustration, the most gifted lawyer can only do so much if the will he is probating is adequate. It is unthinkable that our Lord would minister based on an inferior “last will.”

A. (8:1). HIS PERFECTION

"We have such an High Priest" (italics mine]. This statement refers us back to Hebrews 7:22-28.

"For such an high priest became us [was suited to us]" (7:26). The fact that Jesus Christ is morally perfect and yet identified with us in our needs and temptations makes Him superior to any other priest, past or present. Those of his readers who wanted to go back into the Old Testament priesthood would have to leave this suitable High Priest.

B. HIs FINIShED WoRK (8:1). HIS POWER

Today our Lord is seated because His work is completed.

There were no chairs in the Old Testament tabernacle because the work of the priests was never finished. Each repeated sacrifice was only a reminder that none of the sacrifices ever provided a finished salvation. The blood of animals did not wash away sin or cleanse the guilty conscience; it only covered sin until that day when Jesus Christ died to take away the sin of the world John 1:29

C. (HEB. 8:1). HIS PRIESTHOOD AND THRONE

Jesus Christ is not just "seated." Where He is seated adds glory to His person and His work. He is seated on the throne in heaven, at the Father’s right hand.

This great truth was introduced early in this epistle (1:3), and it will be mentioned again (10:12; 12:2). This enthronement was the fulfillment of the Father's promise to the Son,

"Sit Thou at My right hand, until I make Thine enemies Thy footstool" (Ps. 110:1).

Not only did the high priest of Israel never sit down, but he never sat down on a throne.

Only a priest "after the order of Melchizedek" could be enthroned, for Melchizedek was both king and priest (Heb. 7:1).

D. (8:1). HIS PREEMINENCE

He is "in the heavens." Jesus Christ, in His ascension and exaltation, "passed through the heavens" (4:14, NASD).

He is now exalted as high as anyone could be (Eph. 1:20-23; Phil. 2:5-11). The fact that He ministers in a heavenly sanctuary is vital to the argument presented in this chapter.

As we review these four "summary arguments," we can see how logical it is that our Lord ministers based on a superior covenant. Can you conceive of a high priest who is perfect morally, ministering on the basis of a covenant that could not change human hearts? Could a priest who has finished his work minister from a covenant that could finish nothing? Can we conceive of a king-priest in the highest heaven being limited by an old covenant that made nothing perfect? (Heb. 7:19)

The conclusion seems reasonable: the presence of a superior High Priest in heaven demands a superior covenant if He is to minister effectively to God's people.

2. A PRIEST MINISTERING IN HEAVEN - It is ministered in a better place HEB 8:3-5

Hebrews 8:3–5 KJV 1900

3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: 5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

In this paragraph, the writer expanded on the marvelous truth that Jesus Christ today ministers in the heavenly sanctuary. The reason for this discussion is relatively easy to determine. His readers knew that there was a real temple in Jerusalem, and that in the temple there were priests offering gifts and saerifices. How easy it would be to go back into the traditional Mosaic system! After all, how do we know that the Lord Jesus is ministering in a sanctuary? Has anyone actually seen Him in His high priestly work?

Good questions and there are good answers!

A. THE LOGICAL ANSWER (8:3).

It has already been determined that Jesus Christ is a High Priest. But all high priests serve others; the title is not honorary.

Each Old Testament high priest was appointed "to offer gifts and sacrifices"; therefore, Jesus Christ must offer gifts and sacrifices (See 5:1 and 7:27.) But these sacrifices must not be offered just anywhere; they must be offered in God's appointed place (Deut. 12:13-14).

That appointed place is the sanctuary. The conclusion is logical: if Jesus Christ is a High Priest who offers gifts and sacrifices, then He must have a sanctuary in which He ministers. Since He is in heaven, that sanctuary must be in heaven.

We must not, however, get the impression that our Lord is offering saCrifices in heaven that correspond to the Old Testament sacrifices. The word "somewhat" in Hebrews 8:3 is in the singular, and the phrase "to offer" is in a Greek tense that implies "offer once and for all." On the cross, He offered Himself as the one sacrifice for sin forever (9:24-28).

In other words, our Lord is "a living sacrifice" in heaven. He is not offering Himself over and over because that is unnecessary.

B. ThE GENeaLOgical answer (8:4.

We have met this truth before in 7:11-14. As far as His human ancestry is concerned, our Lord came from the tribe of Judah.

God had promised that the Messiah would come from the kingly tribe of Judah (Gen. 49.5-101

But the priests had to come from the tribe of Levi Therefore, if Jesus Christ were still on earth, He could not function as a priest. But tle can serve as Hish Priest in heaven because there the order of Melchizedek governs the ministry, not the order of Aaron.

Again, the argument is sound. David predicted that Jesus Christ would be a Priest (Ps. 110:4). Jesus' earthly birth into the tribe of Judah would not permit Him to be an earthly priest; therefore, He must be a Priest in heaven. He would not be accepted in the earthly sanctuary, so He must be serving in the heavenly sanctuary.

C. ThE tYPOLOgIcal aNSWER (HeB. 8:5).

A "type" is an Old Testament picture of a New Testament truth.

Each type is identified as such in the New Testament, so we must not try to make every Old Testament person or event into a type. The word "pattern" in this verse is the Greek word tupos, from which we get our English word "type."

The priests then serving in the temple were actually serving in a sanctuary that was a copy ("example") of the heavenly sanctuary. The quotation is from Exodus 25:40, where it refers obliquely to a heavenly sanctuary. Moses saw this pattern on the mount and duplicated its essentials in the earthly tabernacle. This does not mean that the heavenly tabernacle comprises skins and fabrics. The basic pattern and meaning of the sanctuary are emphasized here. The true sanctuary is in heaven; the Tabernacle and temple were but imitations or copies of the true.

This is a telling argument for remaining faithful to Jesus Christ and not going back into Judaism. The earthly priesthood and sanctuary seemed quite real and stable, yet they were copies of the true!

The Old Testament system was but shadows (see Col. 2:17). The Law was but a "shadow of good things to come" (Heb. 10:1); the true and full light came in Jesus Christ. So why go back into the shadows?

In the Book of Revelation, where the heavenly scene is deseribed, we can find parallels to the Old Testament tabernacle. John states that there is a temple of God in heaven (Rev. 11:19). Of course, there will be no temple in the eternal state, because the entire city of God will be a temple (21:22). For example, there is a brazen altar (6:9-11) as well as an altar of incense (8:3-5). The "sea of glass" (4:6) reminds us of the laver, and the seven lamps of fire (4:5) suggest the seven-branched lamp stand in the tabernacle.

Since Jesus Christ is ministering in the original sanctuary and not the copy, He is ministering in a better place. Why fellowship with priests who are serving in a copied sanctuary when you can fellowship with Christ in the original heavenly sanctuary? It would be like trying to live on the blueprint instead of in the building itself!

The writer has now given us two evidences of the superiority of the new covenant: it is ministered by a superior Priest, Jesus Christ; and it is ministered in a superior place, heaven itself. He devoted the remainder of this section to the third evidence.

3. A PRIEST MEDIATING ON A LASTING COVENANT

It is founded on better promises HEB 8:6-13

Hebrews 8:6–13 KJV 1900

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. 7 For if that first covenant had been faultless, then should no place have been sought for the second. 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: 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. 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: 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 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.

Moses was the mediator (go-between) of the Old Covenant in giving the Law (Gal. 3:19-20). The people of Israel were so frightened at Mount Sinai that they begged Moses to speak to them so they would not have to hear God speak (Ex. 20:18-21).

Sadly, this fear of God did not last long; for the people soon disobeyed the very Law they promised to keep. The Mediator of the New Covenant is lesus Christ, and He is the only Mediator (1 Tim. 2:5). Christ's ministry as Mediator is more excellent than that of the Old Testament priests because it is based on a better covenant; and His covenant is founded on better promises.

The "better covenant" that is referred to in this paragraph was announced by the Prophet Jeremiah Ver. 31:31-34). The promise was given in a prophecy that assured the Jews of future restoration. Jeremiah ministered during the closing years of the nation's history, before Judah went into Babylonian captivity.

At a time when the nation's future seemed destroyed, God gave the promise of restoration and blessing.

Before our Lord went to Calvary, He celebrated the Passover with His disciples in the Upper Room. At that supper, He instituted "the Lord's Supper." He said, taking the cup, "This cup is the new testament [covenant] in My blood, which is shed for you" (Luke 22:20; Mark 14:22-24). The Apostle Paul quoted these words and applied them to the church

(1 Cor. 11:23-27). The writer of Hebrews states clearly that Jesus Christ now "is the Mediator of the New Covenant" (Heb. 9:15) and repeats it (12:24).

Perhaps the solution is found in God's principle of "to the Jew first" (Rom. 1:16). God did promise a New Covenant for His people, but the blessings of this covenant are wrapped up in God's Son, Jesus Christ.

He is the Mediator of the New Covenant. When Jesus began His ministry on earth, He went to His own people first (Matt. 15:24). When He sent out His disci-ples, He sent them only to Israel (10:5-6). When He commissioned the church to witness, He instructed them to begin in Jerusalem (Luke 24:46-48 and Acts 1:8). Peter's message at Pentecost was addressed only to Jews and to Gentiles who were Jewish proselytes (see Acts 2:14, 22, 36). In his second recorded sermon, Peter clearly stated that the Gospel’s good news would go to the Jews first (Acts 3:25-26).

But the nation rejected the message and the messengers. While it is true that thousands of individuals trusted Christ and were saved, it is also true that most of the nation rejected the Word, and that the religious leaders opposed the ministry of the church. One result was the stoning of Stephen (Acts 7). But what was God's response? The Gospel moved from Jerusalem and Judea into Samaria (Acts 8), and then to the Gentiles (Acts 10).

Today, The church comprises regenerated Jews and Gentiles who are one body in Christ (Eph. 2:11-22; Gal. 3:27-29). All who are "in Christ" share in the New Covenant, which was purchased on the cross.

Today the blessings of the New Covenant are applied to individuals. When Jesus comes in glory to redeem Israel, then the blessings of the New Covenant will be applied to that beleaguered nation. Read all of Jeremiah 31 to see what God has planned for Israel, His people.

We must settle another matter before we examine the “better promises” of the New Covenant. We must not conclude that the existence of the New Covenant means that the Old Covenant was wrong or that the Law has no ministry today. God gave both covenants. Both covenants were given for people's good. Both covenants had blessings attached to them.

If Israel had obeyed the terms of the Old Covenant, God would have blessed them and they would have been ready for the coming of their Messiah. Paul pointed out that the Old Covenant had its share of glory (2 Cor. 3:7-11). We must not criticize the Old Covenant or degrade it.

Even though the New Covenant of grace brings with it freedom from the Law of Moses (Gal. 5:1), it does not bring freedom to disobey God and sin. God still desires that the "righteousness of the Law" should be fulfilled in us through the ministry of the Holy Spirit (Rom. 8:1-4). There is a lawful use of the Law 1 Tim. 1:8-11). Now we are ready to consider the "better promises" that belong to the New Covenant:

A. THE PROMISE OF GOD'S GRACE

Hebrews 8:7–9 KJV 1900

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

The emphasis in the New Covenant is on God's "I will."

The nation of Israel at Sinai said. "All the words which the Lord hath said will we do" (Ex. 24:3). But they did not obey God's words. It is one thing to say "We will!" and quite another thing to do it. But the New Covenant depends not on man's faithfulness to God but on God's faithful promise to man. The writer of Hebrews affirms God's "I will' on behalf of those who trust Jesus Christ (8:10). In fact, God's "I will" is stated three times in that one verse and six times in verses 8-12.

God led Israel out of Egypt the way a father would take a child by the hand and lead him. God gave Israel His holy Law for their own good, to separate them from the other nations and to protect them from the sinful practices of the heathen. But the nation failed; "they continued not in My covenant" (8:9). God's responses to Israel's disobedience were to discipline them repeatedly and finally to send them into captivity.

God did not find fault with His covenant but with His people. "Wherefore, the Law is holy, and the commandment holy, and just, and good" (Rom. 7:12).

The problem is not with the Law, but with our sinful natures, for we cannot keep God’s Law by ourselves.

The Law "made nothing perfect (Heb. 7:19) because it could not change any human heart. Only God's grace can do that.

The New Covenant is wholly of God's grace; no sinner can become a part of this New Covenant without faith in Jesus Christ. Grace and faith go together just as the Law and works go together (Rom. 11:6). The Law says, "The man that doeth them [the things written in the Law) shall live in them" (Gal. 3:12). But grace says, "The work is done believe and live!"

B. THE PROMISE OF INTERNAL CHANGE (HEB. 8:10).

The Law of Moses could declare God's holy standard, but it could never provide the power needed for obedience. Sinful people need a new heart and a new disposition within; and this is just what the New Covenant provides. (For a parallel passage, see Ezek.36:26-27. When a sinner trusts Christ. he receives a divine nature within (2 Peter 1:1-4). This divine nature creates a desire to love and obey God. By nature, sinful people are hateful and disobedient (Titus 3:3-7); but the new nature gives each believer both the desire and the dynamic for a godly life.

The Law was external; God's demands were written on stone tablets. But the New Covenant allows God's Word to be written on human minds and hearts (2 Cor. 3:1-3). God's grace makes possible an internal transformation that makes a surrendered believer more and more like lesus Christ (3:18).

Unfortunately, many Christians think they are saved by grace but must then fulfill their Christian life according to the Old Testament Law. They want the New Covenant for salvation but the Old Covenant for sanctification. The Apostle Paul had a phrase to describe this condition: "fallen from grace" (Gal. 5:4).

Not "fallen from salvation," but fallen from the sphere of God's blessing through grace. We do not become holy people by trying to obey God's Law in our own power. It is by yielding to the Holy Spirit within that we fulfill the righteousness of the Law (Rom. 8:1-4); and this is wholly of grace.

C. THE PROMISE OF FORGIVENESS FOR ALL (HEB. 8:11-12).

There is no forgiveness under the Law because the Law was not given for that purpose. "There-fore by the deeds of the Law there shall no flesh be justified in His sight; for by the Law is knowledge of sin" (Rom. 3:20). The Law could not promise forgiveness to Israel, let alone to all mankind. Only through the sacrifice of Jesus Christ is forgiveness possible to all who will call on Him. The Old Testament sacrifices brought a remembrance of sins, nota remission of sins (Heb. 10:1-3, 18).

Hebrews 8:11 is quoted from Jeremiah 31:34. It refers to that day when Israel shall be reunited with Judah (Heb. 8:8) and shall rejoice in the promised kingdom (Jer. 31:1-14). In that day, there will be no need to share the Gospel with others, because every one will know the Lord personally. However, until that day, our privilege and responsibility are to share the Gospel message with a lost world.

What does it mean that God remembers our sins and iniquities no more? (Heb. 8:12) This important state. ment is quoted again in Hebrews 10:16-17. Does it mean that our all-knowing God can actually forget what we have done? If God forgot anything, He would cease to be God! The phrase "remember no more means "hold against us no more." God recalls what we have done but does not hold it against us. He deals with us on the basis of grace and mercy, not law and merit. Once sin has been forgiven, it is never brought before us again. The matter is settled eternally.

As a pastor, in counseling ministry I have often heard people say, "Well, I can forgive- but I cannot forget!"

"Of course you can't forget," I usually reply. "The more you try to put this thing out of your mind, the more you will remember it. But that isn't what it means to forget." Then I go on to explain that "to forget means "not to hold it against the person who wronged us." We may remember what others have done, but we treat them as though they never did it.

How is this possible? It is possible because of the cross, for there God treated His Son as though He had done it! Our experience of forgiveness from God makes it possible for us to forgive others.

D. THE PROMISE OF ETERNAL BLESSING HEB 8:13

Hebrews 8:13 KJV 1900

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 Old Covenant was still governing the nation of Israel at the time this epistle was written. The temple was standing and the priests were offering their appointed sacrifices. Devout Jews probably thought that their Christian friends were foolish to abandon such a "solid religion" for a faith that was seemingly intangible.

What the unbelieving Jews did not realize was that their "solid religion" had grown old and was about to vanish away. In A.D. 70 the city of Jerusalem and the temple were destroyed by the Romans, and the Jews have not had a temple or a priesthood to serve them ever since. (See Hosea 3:4.)

However, the New Covenant brings eternal bless-ing. Jesus Christ is the Author of "eternal salvation" (Heb. 5:9) and "eternal redemption" (9:12). The New Covenant can never get old and disappear. The Greek word translated "new" means "new in quality,' not "new in time." This New Covenant is of such quality that it will never need to be replaced!

Yes, our Lord is ministering on the basis of a better covenant, a New Covenant that makes us partakers of the new nature and the wonderful new life that only Christ can give.