Bible Commentaries

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.

The Apostle had proposed to leave the elements, or first principles, of Christian doctrine, (chap6:,) which we have interpreted of the types and figures of the Mosaic law. That such was his meaning is evident from the course he actually pursues; in the first place proving the security of the heirs of promise, from the oath by which the blessing was secured to Abraham and his seed; then proceeding to unveil the mysteries of the priesthood of Melchisedec, and to show its accomplishment in the everlasting priesthood of Christ, together with the benefits derived from him by those to whom he stands in the relation of their High Priest. He now sums up what he had previously taught, by giving a comprehensive view of the superiority of the new covenant over the covenant of Sinai.

The sum of what he had said of the priesthood of Christ was that believers have an high priest, who is set on the right hand of the throne of God, according to the promise in the110th John 2:18-21, or, perhaps, it rather means heaven itself, in distinction from the worldly sanctuary. He afterwards teaches that Christ is not entered: " 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," chap9:24.

For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.

As every high priest is ordained to offer gifts, free will offerings, and propitiatory sacrifices, it is therefore necessary that this High Priest have somewhat to offer.

For if he were on earth he should not be a priest, seeing that there are priests that offer gifts according to the law.

For if he were on earth he could not he a priest, seeing an order of priests were already constituted who offered gifts and sacrifices according to the law.

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 Numbers 12:6-8. Now it may be alleged that if Moses only beheld a pattern of the tabernacle and the vessels of the ministry of Aaron and his sons, the Lord only made his will known to him in a vision. From the language employed, however, that he was to make all things according to the pattern showed to him in the mount, it would appear that he did not see the reality, but simply a pattern, namely, the tabernacle complete in all its parts, and the priests performing their various services, which was "an example and shadow of heavenly things." This interpretation appears to be confirmed by what the Lord said to his servant when he besought the Lord to show him his glory:

"And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen." Exodus 33:20-23. Had it been given to Moses to behold the true tabernacle, and our great High Priest ministering therein, he would have seen God's face, or, in other words, the glory of the Lord in the unveiled face of Jesus Christ; 2 Corinthians 3:18; according to our Lord's words, "He that hath seen me hath seen the Father," John 14:9. Hence we conclude that a vision of the tabernacle and its services was given to Moses in the Mount, and that, as in the case of David, all this the Lord made him, understand in writing by His hand upon him, even all the works of this pattern. 1 Chronicles 28:19.

If it be asked, how Moses was admonished of God that what was enjoined was an example and shadow of heavenly things, by being charged to make all things according to the pattern showed to him in the Mount? it is replied, that the care enjoined not to deviate in any particular from the pattern shown to him evidently implied that it was an emblem of heavenly things, for how otherwise would God have enjoined such minute attention to services which, considered in themselves, were unworthy of his notice?

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.

The Apostle had shown that it behoved our great High Priest to have somewhat to offer, since the very object of the priestly office is to offer gifts and sacrifices for sins, ch. He also argues that this offering could not be made upon earth, because priests were already appointed exclusively to offer gifts according to the law, whose services are an example and shadow of heavenly things, as had been plainly intimated to Moses. He therefore concludes that our great High Priest hath obtained a more excellent ministry, being the mediator of a better covenant, which was established upon better promises. He thus introduced what he intended to say of the new covenant, the difference between which and the Sinai covenant is the grand object of the Epistle.

Jesus is here described as the mediator of a better covenant. We are taught that the first covenant was ordained by angels in the hand of a mediator, Galatians 3:19, referring to Moses, who stood between God and the people Israel, went up to the mount with God, and received the instructions which he was pleased to deliver. But the Apostle is here speaking of the priesthood of Christ, and although Moses was the mediator of the Sinai covenant, yet when he was removed the high priest acted as mediator, for he presented the gifts and sacrifices which were enjoined, burned incense, and blessed them, and inquired of God upon any emergency which arose; but Jesus had obtained a more excellent ministry, being the mediator of a better covenant, established upon better promises.

The better promises of the new covenant are salvation from sin and eternal life. The promises of the Sinai covenant were all earthly, such as long life in the land of Canaan, plentiful harvests, victory over their enemies, and national prosperity. This may be ascertained by consulting Proverbs 8:8. The Sinai covenant was very glorious, and this was signified by the glory of Moses' countenance, but this glory not enduring, imported the vanishing away of the glory of the first covenant, when it had answered the purpose of introducing the second. The first covenant fully attained its Divine end, namely that of introducing the second covenant; but it was never intended to give eternal life, and therefore, considered in itself, it was not faultless nor adequate to the exigencies of fallen man. Hence the Lord, finding fault, says to the Israelites, "Behold the days come when I will make a new covenant with the house of Israel and with the house of Judah." [When the Lord promised to make a new covenant, he was not finding fault with Israel. Jeremiah 31:31. The Apostle had said, if the first covenant had been faultless, then no place should have been found for the second. The promise of a new covenant was virtually finding fault with the old, declaring its insufficiency.] The first covenant was made with Israel after the flesh, the seed of Abraham, Isaac, and Jacob; the new covenant is made with those that are Christ's, who are Abraham's seed and heirs according to the promise. Galatians 3:29. God adopted Israel after the flesh to be his peculiar people, in virtue of their being the seed of Abraham, and consequently related to Christ; but it was a carnal relation; hence Israel were blessed with all carnal blessings in earthly places, namely, the land flowing with milk and honey. But the true Israel, in virtue of their spiritual relation to Christ, are blessed with all spiritual blessings in heavenly places in Christ Jesus. Ephesians 1:3.

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; became they continued not in my covenant, and I regarded them not, saith the Lord.

Here we have a characteristic of the new and better covenant. It is first described negatively. It was not to be according to the covenant that God made with their fathers, [Although the believing Gentiles were not descended from Israel after the flesh, yet they are here spoken of as their children. We And the Apostle using the same language, 1 Corinthians 10:1.] when He took them by the hand to lead them out of the land of Egypt. [The redemption of Israel was temporal, from the bondage of Egypt, as were all their temptations in the wilderness.]

Before forty days had elapsed since they trembled under the voice of God, they broke the covenant by bowing to the golden calf; and their whole history was a continued course of rebellion. Hence the judgments executed on them, and their present state of dispersion among all nations. They refused to hearken to their covenant God, who had distinguished them above all other nations; and therefore they largely experienced the curses denounced against disobedience, until they were cast out of their inheritance.

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.

Here the covenant is described positively. God engages to put His laws into their minds, and write them upon their hearts. The law delivered to Israel was written on tables of stone, plainly showing them, their duty, saying, "This is the way; walk ye in it;" but it gave no strength, no disposition to obey, and 1 Peter 1:2. They are God's workmanship, created in Christ Jesus unto good works, which God had before ordained that they should walk in them. "Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that Romans 10:5-9. The children of the old covenant were under the law, and were a stiff-necked people; but the children of the new covenant were under grace, and therefore sin shall not have dominion over them. They are the temple of the Holy Ghost which dwelleth in them, which they have of God. "The law," says the Apostle, "was given by Moses; but grace and truth came by Jesus Christ." John 1:17.

And I will be to them a God...—By the Sinai covenant God proclaimed Himself the God of Israel, and required their obedience; but they broke the covenant, by making the golden calf; and although the tables were renewed, still they were rebellious, and brought upon themselves many severe judgments; and not only Hosea 1:9; and again, "The Lord God shall slay thee, and call his servants by another name." But, amidst all their rebellions, there was a remnant according to the election of grace; and "as the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it; so the Lord did for his servants" sakes, that he might not destroy them all" Isaiah 65:8. But when they filled up the measure of their iniquities, by not only killing the Lord Jesus, but rejecting the evidence of His resurrection and ascension, in the outpouring of the Spirit on the day of Pentecost, wrath came upon them to the uttermost. The Lord, according to His threatening, slew them, and called His servants by another name. Acts 11:26.

By the new covenant God is the God of His people, in a higher sense than He was to Israel after the flesh. The privileges which the children of both covenants enjoyed were in virtue of their relation to Christ. The one was a carnal relation; of them, according to the flesh, Christ came, and, in consequence, they were blessed with all carnal blessings in earthly places.

They were redeemed from Egyptian bondage; they were fed with manna, preserved in the wilderness, put in possession of a land flowing with milk and honey. Thus were they blessed with all carnal blessings in earthly places. The children of the new covenant are spiritually related to Christ, and are consequently blessed with all spiritual blessings in heavenly places. Their redemption is spiritual; their citizenship is in heaven; their inheritance is incorruptible, undefiled, and fadeth not away.

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.

This is another part of the blessing bestowed on the children of the new covenant. They all know the Lord, from the least to the greatest. This knowledge is not communicated by every man teaching his neighbour. "It is written in the prophets," says our Lord, "They shall be all taught of God. Every John 6:45. And in exact correspondence with this, the Apostle John says, in writing to believers, "I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth;" and again, "These things have I written unto you concerning them that seduce you. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is and is no lie, and even as it hath taught you, ye shall abide in him." 1 John 2:21; 1 John 2:26-27. It is unnecessary to add, the expression, "They shall not teach every man his neighbour, and every man his brother, Know the Lord," does not mean that believers are not to teach and admonish one another, which is so frequently enjoined by the apostles; the passage means that the knowledge of the Lord, which all the children of the new covenant possess, is not derived from human instruction, but from the Spirit of Christ taking of the things of Christ, and showing them unto us. All the children of the new covenant have received, not the spirit of the world, but the Spirit that is of God, that they might know the things that are freely given to us of God. 1 Corinthians 2:12.

God commanded Moses to make a covenant with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb. Deuteronomy 29:1. In this covenant He not only warned them against disobedience by denouncing the awful consequences which would follow, but informed Israel that when all these things, the blessing and the curse, had come upon them, they should be brought into the land which their fathers possessed, and that He would circumcise their hearts, and the hearts of their seed, to love the Lord their God. Deuteronomy 30:1; Deuteronomy 30:6. Part of this chapter is quoted by the Apostle, who describes it as the language of the righteousness which is of faith, in contrast with the righteousness which is of the law. Romans 10:5; Romans 10:9. It is here the Apostle uses greater plainness of speech than Moses, who taught with a vail upon his face; but still he tells us that in the words quoted from Moses there is the language of the righteousness of faith, obscurely communicated by the Jewish lawgiver, but clearly taught under a more glorious dispensation. The account of the new covenant is taken by our Apostle from Jeremiah; but the same truth had been more darkly intimated by Moses, before Israel entered Canaan.

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

The sacrifices offered by the law only brought sin to remembrance. Hebrews 10:3. They could not remove it; but the prophet, as quoted by the Apostle, foretells that, under the new covenant, God would be merciful to the unrighteousness of His people, and no longer remember their sin. This refers to the perfection of the atonement of the Son of God. The sins of His people are for ever buried in their Savior's grave, and when they are sought for they shall not be found. Colossians 2:14. Thus is fulfilled the prediction that our great High Priest should finish transgression, make an end of sin, make reconciliation for iniquity, and bring in everlasting righteousness. His salvation shall be for ever, and His righteousness shall not be abolished. Isaiah 51:6. Such is the superiority of the new dispensation, to which the old was merely preparatory. Moses and the apostles of Christ spoke the same things, only Moses taught in parables, representing spiritual and heavenly things under the vail of things which were carnal and earthly. The first covenant was made with the posterity of Abraham, in the line of Isaac and Jacob; the second with those that are Christ's, who are Abraham's seed, and heirs according to the promise.

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.

We have had occasion to notice how much instruction the Apostles deduce from words and statements in the Scriptures which we should be very apt to overlook. For instance, from Psalm 95:11; and from the account of Melchisedec, chap7:1-3. Here we find another instance of the same thing.

God had promised a new covenant, and from this the Apostle draws the palpable conclusion of the abolition of the first, or old covenant. Should it be asked, Is it worthy the character of the unchangeable God to establish a temporary dispensation? Does He not know the end from the beginning? Certainly He does. But in the establishment and abolition of the Sinai covenant, there was no change of purpose. The Mosaic economy was intended as an introduction of the new covenant; and, instead of its establishment and abolition being derogatory to the wisdom of God, like every other part of the Divine providence it is a striking manifestation of His manifold Jeremiah 31:33.

The same thing was made known by the prediction that the Lord would raise up to them a prophet like unto Moses, to whom they must hearken, on pain of condign punishment. Deut. xviii18 , 19. Now we are taught that "there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face." Deuteronomy 34:10. This was fulfilled in the manifestation of the Son of God. Acts 3:22-23. Thus we find the abrogation of the Mosaic economy clearly and repeatedly made known to Israel. Indeed, how could it be otherwise, when the blood with which the Sinai covenant was ratified was that of bulls and goats, which can only sanctify to the purifying of the flesh? Now, as all flesh is grass, and all human glory like the flower of grass, so all the splendour of the Jewish worship, being carnal and earthly, necessarily gave place to that kingdom which cannot be moved, and, like its great Author, is the same yesterday, today, and for ever.

The everlasting doors have been thrown open for the entrance of the King of Glory. He has for ever sat down at the right hand of the majesty of the throne in the heavens, and is engaged in preparing mansions for all his blood- bought sheep, whom He is successively receiving into everlasting habitations; and when the mystery of God shall be finished, they shall all be made perfect in one, and, enriched with the spoils of death and the grave, shall surround His exalted throne through the revolving ages of eternity, reigning with Him in the new heavens and new earth wherein dwelleth righteousness.