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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Hebrews 8 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/hebrews/8.htm" /><link rel="stylesheet" href="/5001.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/hebrews/8.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/hebrews/8-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../hebrews/">Hebrews</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../hebrews/7.htm" title="Hebrews 7">◄</a> Hebrews 8 <a href="../hebrews/9.htm" title="Hebrews 9">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"><span class= "bld">VIII.</span><p>The mode in which this chapter is introduced shows that, in the writer’s own arrangement, a new division of the argument begins here. On examination we shall find that there is a clear difference between the topics discussed before and after this point; though it was hardly possible, and certainly was not the intention of the writer, strictly to maintain this distinction in every particular. Hitherto the personal characteristics of the High Priest have occupied the chief place: from this point to <a href="/hebrews/10-18.htm" title="Now where remission of these is, there is no more offering for sin.">Hebrews 10:18</a> it is His ministration that is brought before us. <a href="/context/hebrews/5-1.htm" title="For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:">Hebrews 5:1-10</a> sets forth whatever there is of similarity between Jesus and the high priests of the Law: the principal subject of Hebrews 7 is the contrast between the priest of whom Psalms 150 speaks and all others, in respect of dignity (<a href="/context/hebrews/7-4.htm" title="Now consider how great this man was, to whom even the patriarch Abraham gave the tenth of the spoils.">Hebrews 7:4-7</a>; <a href="/context/hebrews/7-9.htm" title="And as I may so say, Levi also, who receives tithes, paid tithes in Abraham.">Hebrews 7:9-10</a>), right of priesthood (<a href="/hebrews/7-8.htm" title="And here men that die receive tithes; but there he receives them, of whom it is witnessed that he lives.">Hebrews 7:8</a>; <a href="/hebrews/7-16.htm" title="Who is made, not after the law of a carnal commandment, but after the power of an endless life.">Hebrews 7:16</a>), mode of appointment (<a href="/context/hebrews/7-20.htm" title="And inasmuch as not without an oath he was made priest:">Hebrews 7:20-22</a>), duration of office (<a href="/context/hebrews/7-23.htm" title="And they truly were many priests, because they were not suffered to continue by reason of death:">Hebrews 7:23-25</a>), and freedom from sin (<a href="/context/hebrews/7-26.htm" title="For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;">Hebrews 7:26-28</a>). Interwoven with this contrast is another—between the former dispensation, which has failed to attain its purpose, and the new covenant and better hope (<a href="/hebrews/7-11.htm" title="If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?">Hebrews 7:11</a>; <a href="/context/hebrews/7-18.htm" title="For there is truly a cancellation of the commandment going before for the weakness and unprofitableness thereof.">Hebrews 7:18-19</a>; <a href="/hebrews/7-22.htm" title="By so much was Jesus made a surety of a better testament.">Hebrews 7:22</a>). The same kind of comparison is continued in the rest of the section, and not between the high priests only, but also between the covenants to which their ministry belongs. First the writer dwells on the place in which the high priest ministers (<a href="/context/hebrews/8-1.htm" title="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;">Hebrews 8:1-5</a>; <a href="/context/hebrews/9-1.htm" title="Then truly the first covenant had also ordinances of divine service, and a worldly sanctuary.">Hebrews 9:1-5</a>), then on his ministration, and especially the sacrifice which he presents (<a href="/hebrews/8-6.htm" title="But now has he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established on better promises.">Hebrews 8:6</a>; <a href="/hebrews/9-6.htm" title="Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.">Hebrews 9:6</a> to <a href="/hebrews/10-18.htm" title="Now where remission of these is, there is no more offering for sin.">Hebrews 10:18</a>). In <a href="/context/hebrews/8-7.htm" title="For if that first covenant had been faultless, then should no place have been sought for the second.">Hebrews 8:7-13</a> (<a href="/context/hebrews/9-15.htm" title="And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.">Hebrews 9:15-19</a>), <a href="/context/hebrews/10-15.htm" title="Whereof the Holy Ghost also is a witness to us: for after that he had said before,">Hebrews 10:15-17</a>, is introduced the thought of the contrasted covenants.<p> <div class="versenum"><a href="/hebrews/8-1.htm">Hebrews 8:1</a></div><div class="verse">Now of the things which we have spoken <i>this is</i> the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;</div>(1) <span class= "bld">Now of the things . . .</span>—Better, <span class= "ital">Now in the things which we are saying</span> (literally, <span class= "ital">which are being said</span>)<span class= "ital"> this is the chief point.</span> Opinion has been much divided as to the meaning of the first Greek word, whether it should be taken as “summary” or as “chief point,” each of these meanings being well supported by the usage of the language. The words joined with it, “in the things which we are saying,” would lead us to prefer the second rendering; and when the course of the argument is traced we find it difficult to believe that the writer could express a <span class= "ital">summary</span> of his thought in such words as those which follow.<p><span class= "bld">Who is</span> <span class= "bld">set.</span>—Better, <span class= "ital">who sat down.</span> Twice before have the words of <a href="/psalms/110-1.htm" title="The LORD said to my Lord, Sit you at my right hand, until I make your enemies your footstool.">Psalm 110:1</a> been thus referred to Jesus (<a href="/hebrews/1-3.htm" title="Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:">Hebrews 1:3</a>; <a href="/hebrews/1-13.htm" title="But to which of the angels said he at any time, Sit on my right hand, until I make your enemies your footstool?">Hebrews 1:13</a>), but their full significance in regard to the present subject has yet to be brought out. When in <a href="/hebrews/7-26.htm" title="For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;">Hebrews 7:26</a> we read, “such an high priest became us,” we must look to what precedes for the explanation—“such a one” as has already been portrayed. Here the case is different, and the meaning of “such” is found in the description which the following words contain. The last verse of Hebrews 7 united the two predictions which pointed to Jesus as Priest and King, and the same thought is contained here, expressed in language which at once recalls <a href="/hebrews/1-3.htm" title="Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:">Hebrews 1:3</a>. A later passage (<a href="/context/hebrews/10-11.htm" title="And every priest stands daily ministering and offering oftentimes the same sacrifices, which can never take away sins:">Hebrews 10:11-12</a>) will show that the words “sat down” have yet further significance, involving a contrast to the continued and ever incomplete services of those who “stood before God” in His earthly sanctuary. The next verse must be closely joined with this, for the contrast just spoken of does not imply that He no longer “ministers” on behalf of men (see <a href="/hebrews/7-25.htm" title="Why he is able also to save them to the uttermost that come to God by him, seeing he ever lives to make intercession for them.">Hebrews 7:25</a>; <a href="/hebrews/9-24.htm" title="For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:">Hebrews 9:24</a>); on the contrary, it is as “a minister” of the sanctuary that He sat down on the right hand of God.<p> <div class="versenum"><a href="/hebrews/8-2.htm">Hebrews 8:2</a></div><div class="verse">A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.</div>(2) <span class= "bld">Of the sanctuary</span>.—The word here rendered “minister” (see <a href="/hebrews/1-7.htm" title="And of the angels he said, Who makes his angels spirits, and his ministers a flame of fire.">Hebrews 1:7</a>; <a href="/hebrews/1-14.htm" title="Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?">Hebrews 1:14</a>) is very commonly used in the LXX. for the officiating priest. It is difficult, however, to decide on the meaning of the words here joined with it—whether they denote holy things or holy place; if the latter, what is the distinction between this holy place and “the true tabernacle”? The ordinary usage of the Epistle would suggest “holy place,” and perhaps the occurrence of both expressions in <a href="/context/hebrews/9-11.htm" title="But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;">Hebrews 9:11-12</a> (where there is no doubt as to the translation) is sufficient to remove any hesitation here. The “sanctuary,” therefore, will probably be the heavenly counterpart of the Holiest Place; the “true (or, <span class= "ital">real</span>) Tabernacle,” the counterpart of the sacred Tent of Moses, containing both the Holy Place and the Holiest of all (<a href="/context/hebrews/9-2.htm" title="For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the show bread; which is called the sanctuary.">Hebrews 9:2-4</a>). It is not certain that in this place we need go beyond this point, though in <a href="/hebrews/9-12.htm" title="Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.">Hebrews 9:12</a> the more developed thought may require a closer interpretation. The Holy of Holies is the place of God’s immediate presence; the Tabernacle, that of God’s appointed service. The latter is expressly mentioned here because special reference is to be made to its typical representation upon earth; this is shown by the following words, which point to <a href="/exodus/33-7.htm" title="And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out to the tabernacle of the congregation, which was without the camp.">Exodus 33:7</a>. The word rendered “true” (which occurs again in <a href="/hebrews/9-24.htm" title="For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:">Hebrews 9:24</a>; <a href="/hebrews/10-22.htm" title="Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.">Hebrews 10:22</a>) is full of interest, denoting that which is contrasted with everything shadowy or imperfect or merely typical; it is a word especially characteristic of the Gospel of St. John. (See Note on <a href="/john/1-9.htm" title="That was the true Light, which lights every man that comes into the world.">John 1:9</a>.)<p> <div class="versenum"><a href="/hebrews/8-3.htm">Hebrews 8:3</a></div><div class="verse">For every high priest is ordained to offer gifts and sacrifices: wherefore <i>it is</i> of necessity that this man have somewhat also to offer.</div>(3) This verse and the three following confirm and illustrate the importance of the statement just made. The general course of thought appears to be as follows:—That which stands “at the head” of what we are saying, and gives completeness to the whole, is, that we have a High Priest who ministers in heaven itself (<a href="/context/hebrews/8-1.htm" title="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;">Hebrews 8:1-2</a>). For, whereas the very conception of high-priestly duty would, were He on earth, exclude Him from being a priest at all (<a href="/context/hebrews/8-3.htm" title="For every high priest is ordained to offer gifts and sacrifices: why it is of necessity that this man have somewhat also to offer.">Hebrews 8:3-4</a>), like those who “serve a copy of the heavenly things” (<a href="/hebrews/8-5.htm" title="Who serve to the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, said he, that you make all things according to the pattern showed to you in the mount.">Hebrews 8:5</a>), He in heaven holds and exercises that more excellent ministry of which their service was a shadow and a type (<a href="/hebrews/8-6.htm" title="But now has he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established on better promises.">Hebrews 8:6</a>).<p><span class= "bld">That this man have . . .</span>—Better, <span class= "ital">that this High Priest also have somewhat to offer.</span> If these words refer to the continued ministration in the heavenly sanctuary, the explanation is found in <a href="/hebrews/9-24.htm" title="For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:">Hebrews 9:24</a>; but the meaning may simply be that every high priest, and therefore the Lord Jesus, must have some sacrifice to present to God, this being (<a href="/hebrews/5-1.htm" title="For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:">Hebrews 5:1</a>) the very object of his appointment to the office.<p> <div class="versenum"><a href="/hebrews/8-4.htm">Hebrews 8:4</a></div><div class="verse">For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:</div>(4) <span class= "bld">For if he were . . .</span>—The oldest Greek MSS. and two important versions read, “If then He were”; and two other changes in the text of this verse also rest on high authority. In its correct form the verse will stand thus: <span class= "ital">If then He were on earth, He would not even be a priest</span> (that is, He would not be a priest at all), <span class= "ital">seeing there are those who according to law offer the gifts.</span> The argument somewhat resembles that of <a href="/context/hebrews/7-13.htm" title="For he of whom these things are spoken pertains to another tribe, of which no man gave attendance at the altar.">Hebrews 7:13-14</a>; there, however, the impediment is that of tribe; here the thought is that the place is preoccupied by men who by express command are bringing the gifts unto God.<p> <div class="versenum"><a href="/hebrews/8-5.htm">Hebrews 8:5</a></div><div class="verse">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, <i>that</i> thou make all things according to the pattern shewed to thee in the mount.</div>(5) <span class= "bld">Who serve unto . . .</span>—Better, <span class= "ital">men who serve a copy and shadow of the heavenly things.</span> So in <a href="/hebrews/13-10.htm" title="We have an altar, whereof they have no right to eat which serve the tabernacle.">Hebrews 13:10</a> we read of those who “serve the tabernacle.” On the connection of thought, see <a href="/hebrews/8-3.htm" title="For every high priest is ordained to offer gifts and sacrifices: why it is of necessity that this man have somewhat also to offer.">Hebrews 8:3</a>. “Copy,” not in the sense of perfect resemblance, but rather a <span class= "ital">token</span> suggesting and designed to suggest the original. (See Note on <a href="/hebrews/9-23.htm" title="It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.">Hebrews 9:23</a>, where the same word is used.) “Shadow,” as the shadow has no substance or independent existence, but represents only the outline of an object. (Comp. <a href="/hebrews/10-1.htm" title="For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.">Hebrews 10:1</a>, where “shadow” is contrasted with “the very image”; and <a href="/colossians/2-17.htm" title=" Which are a shadow of things to come; but the body is of Christ.">Colossians 2:17</a>, where it is opposed to “the body.”) We must not confound these words, “token” and “shadow,” with “the pattern” mentioned in <a href="/exodus/25-40.htm" title="And look that you make them after their pattern, which was showed you in the mount.">Exodus 25:40</a>, quoted later in this verse. The “heavenly things” are “the sanctuary” and “the tabernacle “of <a href="/hebrews/8-2.htm" title="A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.">Hebrews 8:2</a>, the realities to which the true earthly tabernacle corresponded; their nature can be understood only when Christ has come as High Priest of the good things to come. (See <a href="/hebrews/9-11.htm" title="But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;">Hebrews 9:11</a>; <a href="/hebrews/10-1.htm" title="For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.">Hebrews 10:1</a>.) That every part of God’s earthly house might be a fitting emblem of spiritual truth to be afterwards revealed. Moses was charged in all respects to follow the pattern which had been shown him in the mount (<a href="/exodus/25-40.htm" title="And look that you make them after their pattern, which was showed you in the mount.">Exodus 25:40</a>). Jewish tradition understood these words to imply the presentation of a heavenly tabernacle to the sight of Moses, as a model to be imitated with exactness; and Stephen’s words in <a href="/acts/7-44.htm" title="Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking to Moses, that he should make it according to the fashion that he had seen.">Acts 7:44</a>, “according to the pattern” (the same word is here used) “which he had seen,” convey the same meaning. In itself, <a href="/exodus/25-40.htm" title="And look that you make them after their pattern, which was showed you in the mount.">Exodus 25:40</a>, when compared with <a href="/hebrews/8-9.htm" title="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, said the Lord.">Hebrews 8:9</a> in the same chapter, does not necessarily involve a visible representation. But whether we think of a pattern shown in vision, or merely of explicit direction received by Moses, the meaning of “the heavenly things” remains the same. The view here presented of the Jewish tabernacle involves no depreciation, except in comparison with “the good things to come.” It was only <span class= "ital">a shadow;</span> but it rises above all temples and symbols of man’s art and device as being a shadow <span class= "ital">of the heavenly things.</span><p><span class= "bld">Was admonished of God.</span>—The words “of God” are not in the text, but are implied in “admonished.” (See the Note on <a href="/luke/2-26.htm" title="And it was revealed to him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.">Luke 2:26</a>.) “Hath been admonished:” another example of the writer’s characteristic mode of regarding Scripture (<a href="/hebrews/4-9.htm" title="There remains therefore a rest to the people of God.">Hebrews 4:9</a>).<p> <div class="versenum"><a href="/hebrews/8-6.htm">Hebrews 8:6</a></div><div class="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.</div>(6) <span class= "bld">But now.</span>—That is, as the case really is. (See <a href="/hebrews/8-3.htm" title="For every high priest is ordained to offer gifts and sacrifices: why it is of necessity that this man have somewhat also to offer.">Hebrews 8:3</a>.) We have here another of those proportional statements commented on in <a href="/hebrews/1-4.htm" title="Being made so much better than the angels, as he has by inheritance obtained a more excellent name than they.">Hebrews 1:4</a>; <a href="/hebrews/3-3.htm" title="For this man was counted worthy of more glory than Moses, inasmuch as he who has built the house has more honor than the house.">Hebrews 3:3</a>; <a href="/hebrews/7-22.htm" title="By so much was Jesus made a surety of a better testament.">Hebrews 7:22</a>. 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.<p><span class= "bld">Which was established.</span>—Better, <span class= "ital">one that hath been ordained.</span> The verb, properly meaning “to legislate,” has already occurred in <a href="/hebrews/7-11.htm" title="If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?">Hebrews 7:11</a>, “the people hath received the Law” (literally, <span class= "ital">hath been legislated for</span>)<span class= "ital">.</span> 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 <a href="/hebrews/7-22.htm" title="By so much was Jesus made a surety of a better testament.">Hebrews 7:22</a>), 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 <a href="/context/hebrews/8-8.htm" title="For finding fault with them, he said, Behold, the days come, said the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:">Hebrews 8:8-12</a>) 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 <a href="/hebrews/7-22.htm" title="By so much was Jesus made a surety of a better testament.">Hebrews 7:22</a> (see Note) the “Surety,” of the better covenant. The idea is expanded below in <a href="/context/hebrews/9-15.htm" title="And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.">Hebrews 9:15-18</a>. On the tacit comparison with Moses, as mediator of the first covenant, see Note on <a href="/galatians/3-19.htm" title="Why then serves the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.">Galatians 3:19</a>.<p> <div class="versenum"><a href="/hebrews/8-7.htm">Hebrews 8:7</a></div><div class="verse">For if that first <i>covenant</i> had been faultless, then should no place have been sought for the second.</div>(7) <span class= "bld">For the second.</span>—Rather, <span class= "ital">for a second.</span> This verse connects itself with the words, “a better covenant” in <a href="/hebrews/8-6.htm" title="But now has he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established on better promises.">Hebrews 8:6</a>. The form of expression used clearly points to the intended inference—that covenant <span class= "ital">was</span> faulty, and a place was sought for a second; this makes plain the connection with <a href="/hebrews/8-8.htm" title="For finding fault with them, he said, Behold, the days come, said the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:">Hebrews 8:8</a>. The failure of the first covenant was manifest (<a href="/hebrews/7-11.htm" title="If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?">Hebrews 7:11</a>; <a href="/hebrews/7-18.htm" title="For there is truly a cancellation of the commandment going before for the weakness and unprofitableness thereof.">Hebrews 7:18</a>) to God, who, whilst the first still existed, “sought” and found place for a second.<p> <div class="versenum"><a href="/hebrews/8-8.htm">Hebrews 8:8</a></div><div class="verse">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:</div>(8) <span class= "bld">Finding fault with them.</span>—Not, “with it,” but with those through whom the covenant had failed. The following quotation (<a href="/context/hebrews/8-8.htm" title="For finding fault with them, he said, Behold, the days come, said the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:">Hebrews 8:8-12</a>) is taken from <a href="/context/jeremiah/31-31.htm" title="Behold, the days come, said the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:">Jeremiah 31:31-34</a>. It is the crowning point of that collection of prophecies which is brought together in Heb 30-33, descriptive of the hope and salvation of Israel. The characteristics of the prophecy and its significance in this place will be noticed below (<a href="/hebrews/8-12.htm" title="For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.">Hebrews 8:12</a>). The quotation agrees in the main with the LXX. (and, except in <a href="/hebrews/8-11.htm" title="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.">Hebrews 8:11</a>. with the text contained in the Alexandrian MS.), and in one clause only fails to represent the meaning of the Hebrew original. The only point requiring notice in this verse is the substitution of “I will accomplish” for “I will make.” The new word closely answers to that which was used in <a href="/hebrews/8-6.htm" title="But now has he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established on better promises.">Hebrews 8:6</a>, “ordained.” (See the Note.)<p> <div class="versenum"><a href="/hebrews/8-9.htm">Hebrews 8:9</a></div><div class="verse">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.</div>(9) <span class= "bld">Not according to the covenant.</span>—The difference is declared below (<a href="/context/hebrews/8-10.htm" title="For this is the covenant that I will make with the house of Israel after those days, said 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:">Hebrews 8:10-12</a>). “In the day when” they were led forth out of Egypt the token of God’s covenant was the deliverance itself. At Sinai, <a href="/context/exodus/24-7.htm" title="And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD has said will we do, and be obedient.">Exodus 24:7-8</a> (see <a href="/context/hebrews/9-18.htm" title="Whereupon neither the first testament was dedicated without blood.">Hebrews 9:18-22</a>), the “book of the covenant” was read, and “the blood of the covenant” was “sprinkled on the people,” who had promised obedience to all the words that the Lord had said.<p><span class= "bld">And I regarded them not.</span>—It is here that the translation departs from the Hebrew, which, as is now generally believed, is faithfully represented in our Authorised version: “although I was an husband unto them” (that is, had the authority of a husband). The quotation here follows the LXX. without change.<p> <div class="versenum"><a href="/hebrews/8-10.htm">Hebrews 8:10</a></div><div class="verse">For this <i>is</i> 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:</div>(10) <span class= "bld">I will make.</span>—Literally, <span class= "ital">I will covenant</span>—not the same word as in <a href="/hebrews/8-8.htm" title="For finding fault with them, he said, Behold, the days come, said the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:">Hebrews 8:8</a>.<p><span class= "bld">Israel.</span>—Formerly (<a href="/hebrews/8-8.htm" title="For finding fault with them, he said, Behold, the days come, said the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:">Hebrews 8:8</a>), Israel and Judah. When the reunion of the nation had once been signified, <span class= "ital">“</span>Israel” could stand alone as the name of the one people.<p><span class= "bld">I will put.</span>—Better, <span class= "ital">putting my laws into their mind, I will also write them on their heart.</span> In the former clause the Hebrew has, “I will put my law in their inward parts;” the law shall be <span class= "ital">within</span> them, not an external code. In the latter, the “fleshy tablets of the heart” are contrasted with “the tables of the Law.” This is the first of the “better promises.”<p> <div class="versenum"><a href="/hebrews/8-11.htm">Hebrews 8:11</a></div><div class="verse">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.</div>(11) <span class= "bld">His neighbour.</span>—Rather, <span class= "ital">his fellow-citizen, </span>according to the best reading. The second promise is the universality of the knowledge of God. The divine teaching shall not only be internal, but for this very reason shall extend to all.<p> <div class="versenum"><a href="/hebrews/8-12.htm">Hebrews 8:12</a></div><div class="verse">For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.</div>(12) <span class= "bld">Merciful.</span>—Literally, <span class= "ital">propitious.</span> On the kindred word “make propitiation,” see <a href="/hebrews/2-17.htm" title="Why in all things it behooved him to be made like to his brothers, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.">Hebrews 2:17</a>.<p><span class= "bld">To their unrighteousness.</span>—Rather, <span class= "ital">to their unrighteousnesses, and their sins will I remember no more.</span> The words “and their iniquities” are omitted by the best authorities. Here is given the third and chief promise: the characteristic of the new covenant is the full pardon of sin.<p>Of this new covenant, “ordained” on the three promises of an inward revelation, universal knowledge of God, and free pardon of sin, Jesus is the Mediator. How this is to be understood the writer himself will teach, for all these promises are present (virtually or formally) in the last portion of his argument (<a href="/context/hebrews/10-14.htm" title="For by one offering he has perfected for ever them that are sanctified.">Hebrews 10:14-18</a>). In part they belong to the new covenant from the beginning. The pardon is spoken of not as a gift to individuals, but rather as from the first a characteristic of the covenant (<a href="/hebrews/9-26.htm" title="For then must he often have suffered since the foundation of the world: but now once in the end of the world has he appeared to put away sin by the sacrifice of himself.">Hebrews 9:26</a>; <a href="/hebrews/10-18.htm" title="Now where remission of these is, there is no more offering for sin.">Hebrews 10:18</a>). The first promise is seen in the gift of the Holy Spirit, and in the teaching represented by the Sermon on the Mount, in which inward principles of life take the place of many an outward rule. The second waits for full accomplishment, but is seen in the abolition of distinctions between nation and nation, and the common influence of the Holy Spirit.<p>This subject has presented difficulties, because it has been forgotten that this Scripture speaks of no sudden change in man’s relation to God. The essential promises of the new covenant were not unknown under the old. “Thy law is within my heart” is the saying of one Psalmist; “Thou forgavest the iniquity of my sin,” of another. But in regard to the nation there was failure. The rites of the Law did not lead to the perception of spiritual truths; ordinances which were intended to teach the divine intolerance of sin became mere ceremonies; external sanctions did not preserve the nation in true obedience to God’s law. To all, the former covenant (like the first Tabernacle, <a href="/hebrews/9-9.htm" title="Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;">Hebrews 9:9</a>) was a parable, explained only when the new covenant (which was in truth <span class= "ital">before</span> the old, <a href="/galatians/3-17.htm" title="And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot cancel, that it should make the promise of none effect.">Galatians 3:17</a>) was “ordained.”<p> <div class="versenum"><a href="/hebrews/8-13.htm">Hebrews 8:13</a></div><div class="verse">In that he saith, A new <i>covenant</i>, he hath made the first old. Now that which decayeth and waxeth old <i>is</i> ready to vanish away.</div>(13) <span class= "bld">In that he saith . . .</span>—Rather, <span class= "ital">In saying “new” He hath made the first old: now that which groweth old and is failing for age is nigh unto vanishing away.</span> The very language of the prophet contains a declaration of the speedy dissolution of the former covenant. If “nigh unto vanishing” at the time when Jeremiah wrote, well might it now be believed to have passed away.<p><span class= "bld"><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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