Hebrews 9: The New Covenant

Hebrews 9

The New Covenant

After the lengthy quote from Jeremiah 31 (last week's lesson), the preacher of Hebrews moves into a detailed comparison between Jesus' ministry of the New Covenant and the Levitical ministry through the Old. We discover several ways in which the Tabernacle predicted the development of the New Covenant.  We see several direct comparisons between Jesus and the Levitical priest, and we are then given three reasons why Jesus had to die. 

Due to technical problems, there is no recording of this week's lesson, but my notes are below. 

1. Vs 1-5, Introduction to the physical tabernacle
1. Very fast overview of a very important symbol
1. 2 Chapters on creation, 4 Chapters on Birth of Jesus, 4 chapters on Resurrection of Jesus, 51 on the tabernacle.
2. He “gets things wrong.”
1. Rapid fly-over is admitted in vs 5, but there are still errors.
2. There are possibile qualifications and explanations, but it’s still challenging.
3. Perfection of the shadow is not the point.  Perfection of the reality--Jesus--is.
2. Outer court (150’ x 75’)
1. Not mentioned at all by the preacher.
2. Contained the Brazen Altar, where all sacrifices were killed and burned.
3. Contained the Laver, where ceremonial washings were performed.
4. Clearest pictures of the Levitical system.  All external
3. Vs 1-2: “Holy Place”
1. Lampstand: Light, symbol of God’s glory, his wisdom and beauty.
1. Jesus: John 8:12 “I am the Light of the World.”
2. The Church: Matt 5:14-16.  “You are the light of the world.” “Let your light so shine before men.”
2. Table and Bread of Presence: Symbol of God’s fellowship with his people. He provides for, sustains, and fellowships with them.
1. Jesus: John 6:35, 50, 51, “I am the bread of life” or “came down from heaven.”
2. Mat 4:4. The words of Jesus are better than bread
3. 12 loaves: 1 per tribe, 1 per apostle.
3. Altar of Incense (wrongly placed inside the most holy Place in vs 4: Symbol of prayer and worship going up in the presence of God.
1. “Having the altar of incense…” (vs 4)
1. Perhaps, since the smoke of the incense drifted into the Holy of Holies, it was associated with it.
2. Perhaps a manuscript error?  No manuscript evidence otherwise, though. P46, from about 200AD, is the oldest extant copy of Hebrews and has the wording represented in the modern English translations.
2. Jesus is continuously praying for us:
1. John 17, High priestly prayer
2. Jesus as intercessor: Acts 7:55-56, Rom 8:34; Eph 1:20; Col 3:1; Heb 7:25…
4. The Holy Place shares some characteristics with both the Holy of Holies and the Outer court.  It is a transition between the two.
5. It is a clear picture of what Jesus is doing for us during the age of the church.  
4. Vs 3-5: The Holy of Holies: The symbolic presence of God.
1. The altar of incense (already discussed, in the Holy Place).
2. The Ark of the covenant and mercy seat: The actual place of the manifestation of God’s presence.
1. As in heaven: surrounded with angelic worshippers.
2. Covered in symbols of worth and value (gold)
3. Mercy Seat: The throne of judgment which has become for the believer a seat of mercy.
3. “Containing.” The jar of manna and Aaron’s staff.
1. Placed before the ark (Ex 16:33; Num 17:10)
2. At the time of David, there was nothing in the ark but the tablets of stone (1 Kings 8:9; 2Chron 5:10)
3. Preposition “en” can also mean “with” or “accompanying,” not exclusively “inside”
4. Aaron’s staff: A symbol of divine election.  It budded to demonstrate that God had chosen his priestly tribe and leadership.
5. Manna: A symbol of God’s miraculous sustenance.  
6. In God’s presence (Holy of Holies), the elect (Aaron’s staff) find mercy (the mercy seat), and their continued enjoyment of the presence of God is completely wrought by God on our behalf (manna).
2. Vs 6-10: The physical tabernacle is a picture of increasing intimacy with God throughout the story of redemptive history.
1. Basic argument:
1. In the Law (outer court), people were made aware of the holiness of God but focused on externals, rituals, and kept at a distance.
2. In the church age (Holy Place) we are brought near to the presence of God through the ministry of Christ, but we are still separated from His physical presence.
3. In the final age, the eternal state, we will enjoy the physical presence and eternal manifestation of God as his elected, atoned people for ever.
2. Vs 6: Frequent service of the Jewish priest (whose home base was the outer court) as they came in to daily serve as close as they could get to God’s glory in the Holy Place.  
3. Vs 7: The Holy of Holies off limits to all but one and him only once a year.
1. Contrast with Jesus who, as our forerunner, went into the veil once on our behalf (6:20)
4. Vs 9: The present age.
1. Does this mean present Judaism or the Church?
1. Immediately following, it seems to apply to Judaism.
2. Several translations and commentators point to the church.  
3. Manuscript difference:
1. KJV (Textus Receptus) Which was a sign for the time then present, clearly the law.
2. ESV, NASB (UBS) Which is a sign for the present time.
4. Helped by “outer court,” The outer court is Israel’s legal covenant.
2. The externals of the Levitical system are emphasized, and it is clearly stated that these had no impact on the inner man, in opposition to the work of Christ. .
5. The “already and not yet” of the new covenant .
1. The New Covenant was inaugurated by Christ’s blood (9:12-14), and it began at the cross, but..
2. We still live in the presence and the possibility of sin, although we are cleansed from its penalty, so…
3. The New Covenant is in force but not fully manifested to us.  We are in the “middle ground” of the Holy Place.
4. In heaven and in the new Creation, we will be bodily in the presence of God (Holy of Holies).
3. Vs 11-14: The Superior work of Christ in the New Covenant
1. The Old Covenant functioning in the Tabernacle was awesome.  Christ is far better in every way.
1. Vs 11: Greater and more perfect tent
1. The tabernacle was beautiful, but made of Earthly creation.
2. Heaven is not made by men, but by God and is incorruptible.
2. Vs 12: Entered once for all
1. Levitical High Priest entered to leave, and the sooner the better.
2. Jesus entered and sat down.  He belongs there, in the presence of the Father.
3. His work is done.  He does not need to repeatedly perform a task.
3. Vs 12: Not by the blood of goats and calves but by His own blood
1. The blood of goats and calves could not fully or finally satisfy the penalty of sin (Rom 3:20, 28; Gal 2:16; 3:11)
2. Jesus’ sacrifice is final and complete, “securing eternal salvation.”
4. Vs 13-14: cleanliness of the outer person (superficial) is secured by the blood of sacrifices, but the cleanliness of a soul is only wrought by God.
1. Blood of goats and bulls (normal offerings)
2. Sprinkling with the ashes of a heifer: the cleansing for being in the presence of a dead body.  Why pull this out in detail?
1. We are all not only sources of our own sin, but
2. We live in a dead culture, full of spiritually dead people.
5. Vs 13-14: The worth of Jesus is so much greater than the worth of any animal sacrifice.
2. Everything about the New Covenant is greater than its (already awesome) counterpart in the Old Covenant.
4. Vs 15-28: The need for Death.  
1. Vs 15: All the greatness of the New Covenant and the amazing benefits it bestows upon us who believe are as a consequence of the death of Christ. 3 Reasons:
2. One:  Vs 16-21A Will requires a death.
1. “Covenant” διαθήκη diathēkē is the same word used for a “last will and testament.” 33x in NT. “Covenant” 20X, “Will” 13x  
2. Gen 48:21; Jn 14:27
3. In order for the “last will and testament [covenant] of God to be enacted, God must die.”  This is the final stage in His redemption.  All future salvation will be contingent upon this action.
4. Vs 18-21.  The deaths which inaugurated the Mosaic covenant were the deaths of animals.  It was the “aftermath” of their death which set in motion the covering of sins.
1. “Scarlet Wool and Hyssop” not mentioned in the OT record in any textual tradition.
2. Another source?
3. These symbols used frequently in other cleansing rituals (Lev 14, for example).
3. Two: Vs 22-23: Forgiveness requires blood
1. Every time the phrase “and he shall be forgiven” appears in Leviticus, it is in connection with a blood sacrifice.
2. No food, drink, or wave offering brings forgiveness of sin.
3. Lev 17:11
4. Three: Vs 24-28.  Christ was our substitute.
1. Again, Type and Antitype are reinforced.  Heaven is the real tabernacle of God, and Jesus is the real priest.
2. Vs 24: Now to appear on our behalf.
1. Jesus is now where we cannot yet be.
2. Where he now is we will so be.  Forerunner (6:20)
3. Jesus walks into the presence of God in our place.  We are with him spiritually now but in truth in the future.
3. Vs 25-26, Again.  Once and for all
1. Jesus does not suffer again for the sins of people.  Neither:
1. People he didn’t know would believe
2. Sins which catch him off guard.
2. Salvation was wrought “before the foundation of the world” for those who would die believing before, during, and well after the death of Christ on the cross.
3. Decision eternal, paid for in actual temporal history.
4. Remember, God is outside of time.  He has no tomorrow or yesterday.
4. Vs 27-28: Christ’s post-sacrificial return in glory.
1. OT Levitical priest went in once a year, and everyone outside waited with anticipation for his return.
1. Did he make it?
2. Did he accomplish his atonement?  
3. Did he accomplish mine?
4. The re-emerging of the High Priest was sign that God had accepted the sacrifice and dealt with the sin according to his decreed plan.
2. When Jesus returns a second time, the symbolism will be the same.  The work has been accomplished.  God has accepted the payment for our sin.  Jesus’ plan/ministry/message is finally vindicated.
3. The eschatone bears wrath for those whose sins are not covered by Christ, but carries great joy for us who are “eagerly waiting for him.”
5. Jesus’ literal substitution for Barabas as a picture of our salvation.

Hebrews 8:8-13: A New and Better Covenant

Hebrews 8:8-13

A “New” and Better Covenant

Having concluded a lengthy description of Jesus’ priesthood and why it is superior to that of the Levites in general and Aaron in particular, the preacher turns his attention to the better covenant that Jesus mediates, which will be his theme for another large piece of the sermon.  He begins this section of the sermon with a lengthy quote from the Septuagint version of Jeremiah 31, the clearest explanation of the new covenant in the OT.  

1. List of Covenants:
1. Edenic: Gen 1:28-30; 2:15-17
2. Adamic: Gen 3:14-19
3. Noahic: Gen 8:20-9:17
4. Abrahamic: Gen 12:1-3
5. Mosaic: Exodus 20-40 (Moral, Civil, and Ceremonial Law. Circumcision)
6. Palestinian: Deut 30: 1-10
7. Davidic: 2Sam 7:4-17
8. “New Covenant”: Jer 31; Ezek 11:19; 36:26
2. Covenants are accompanied by:
1. A blood inauguration as a sign of the gravity of the pledge.
2. A blessing/curse for those who obey or reject the covenant.
3. A sign of the covenant (rainbow, circumcision, etc).
3. Differences in covenants:
1. Bilateral and conditional: Edenic, Noahic, Mosaic, Palestinian, Davidic
2. Unilateral and unconditional: Adamic, Abrahamic, New
4. Quote from Jer 31:31-33.
1. Longest quote of the OT in the NT
2. Again taken from LXX.  “Like a husband” vs. “I showed no concern for them” (Jer3)
5. Vs 8b
1. This covenant is made with Israel and with Judah, the united people of God.
1. No covenant is ever made with “gentiles” as soon as that word has meaning.
2. God has only ever had one people.
3. Blessings to gentiles overflow from the blessings on Israel (Abrahamic, Gen 12:3; 22:18)
2. Why do we claim this as applying to the church?
1. It is not specifically stated here (Heb 8) that it applies to the gentile church.  These are Hebrew believers, and it is not even stated as applying to the church in a Jewish context here.
2. Luke 22:20: Communion establishes the new covenant for the early church.
1. Originally a Jewish organism, but Paul writes to gentiles about observing this ordinance (1 Cor 11:17-34)
2. The covenant is inaugurated by the blood of Christ, and all the church benefits from that.
3. Paul specifically mentions the new covenant as applying to the gentile church at Corinth (1 Cor 11:25; 2 Cor 3:6)
3. “Jewishness” defined.
1. Physically: Matrilineal descent.
2. Spiritually: those who trust in God by faith:
1. Rom 2:28-29
2. Romans 9 (esp vs 6-8)
3. Col 2:11
3. Example of Abraham: Gen 15:6; Rom 4:3; Jas 2:24
4. Why mention Israel and Judah specifically?
1. At the time Hebrews was preached, Israel was “lost.”  Only Judah remained “in covenant” with God.
2. To reiterate that God’s covenant is also with Israel reminds us that the covenant is not dependant on our faithfulness, but on His.  
3. Also, we are told that there are those who will be brought into the new covenant who have no idea that they are “Jews.”
4. “Israel” therefore represents gentile believers who do not, before their salvation, recognize their belonging to the covenant.  “Judah” represents “old covenant” Jews who will, through faith, be brought into the new covenant as well.
5. Explanation brought by Rom 11: Those who belong to the “household of faith” belong to Abraham and are therefore Jews, whether grafted (gentiles) or “natural” (Jews).  (Hos 2:23)
6. The church HAS NOT REPLACED National Israel.  The Covenant is FOR THEM (Rom 9:5-6). We are simply enjoying the blessings as we are grafted into the new covenant, which is theirs by right.
6. Characteristics of the New Covenant (vs 9-12)
1. Not conditional, like the Mosaic (vs 9).  
1. Their faithlessness provoked God to abandon their blessing and to bring judgment (vs 9 in LXX).
2. The new covenant is dependant on God’s character and guarantee (7:22; 8:6)
2. The law is no longer external, but internal (vs 10a)
1. The problem with the Old was not the law, but the hearts of the people.
2. The new covenant solves that problem.  The law is written on their hearts, which regenerates them and changes their nature.
1. Ezek 11:19; 36:26-27
2. Cf Deut 30:6; Jer 32:39-40
3. NT: 2 Cor 3:3-8; Jas 1:21;
4. 2 Cor 5:17
3. Intimacy (10b)
1. No longer is there estrangement, but intimacy
2. OT: Gen 17:7;  Lev 26:12; Jer 7:23; 11:4; 24:7; 30:22; 31:1; 32:38; Ezek 11:20; 14:11; 36:28; 37:27; Zech 8:8; 13:9; Joel 2:27
3. NT:  Rev 21:3, 7;
4. In Hebrews: 4:16; 6:19-20 (Matt 27:51)
5. Specifically through the church: Eph 2:1-18
4. Universal knowledge of the truths of God (vs 11)
1. Misunderstanding: No need for Expositional teaching or prophecy.  All have intimate personal knowledge of God and His word.
2. Correct: Not that there will be no teaching, but there will be no need for evangelism.  “Know the Lord.”  “They shall all know me” not “They shall all have Ph.D’s in Theology.”
3. Teaching still a part of the Millennium:
1. Isa 2:3; 54:13
2. NT: 1Jn 2:27.  They have to be “taught” that they “don’t need to be taught.”  
4. Universal salvation amongst the Jews, but there is still a place for exhortation. This is not universal perfect righteousness (see below).
5. From the least to the greatest: Micro to Mega
5. Universal forgiveness of sins (vs 12)
1. God will nationally and radically pardon.  Inclusive language (all their sins).
2. He will no longer remember their sins, Ps 25:7
3. Other new covenant pictures:
1. Blotted out: Isa 43:25; 44:22
2. Atonement for sins: Psa 65:3
3. Cleansing: Jer 33:8
4. Pardon: Jer 50:20
5. Destruction of sin (tread underfoot, cast into sea): Mic 7:19
4. Predicated upon the mercy of God, not universal perfect righteousness.
1. If N.C. believers did not sin (removed from the presence of sins), there would be no sins from which we needed to be cleansed.
2. This pictures a Millennial kingdom relationship, not a new creation one.
7. The state of the Old Covenant (vs 13)
1. Once the N.C. had been announced, the O.C. was declared impermanent, temporal.
2. The dispensation of grace and obedience was “interrupted” by the dispensation of law, not replaced by it. The law had a definite temporal period of time.  A beginning and an end. Not, like the age of grace, simply an origin.
3. Watch tenses:
1. “Is becoming obsolete”  παλαιόω palaioō present passive participle.  It is happening right now, and the covenant is the object of the transformation, not the motivation behind it. God is “making it obsolete.”  It cannot resist this transformative power.  If we tie ourselves to the law, we are uniting ourselves to a decaying system (this is the sense the KJV adopts).
2. “Is growing old” γηράσκω gēraskō present active participle.  Happening right now, but involved in the action.  The law is driving itself toward its fulfillment in the N.C. The law was written to culminate in Christ
1. John 5:39
2. Luke 24:45
3. “Ready to vanish away.” ἐγγύς ἀφανισμός eggys aphanismos a noun phrase in Greek. Expresses eagerness.  “Throttles toward vanishing.”
4. Conclusion.  God decreed that this old system would go away.  It cannot be any other way.  The law itself, after being declared obsolete, yearns for its cessation and culmination in Christ.
4. Analogy: Children are created to mature and grow up.  As very young children, the concept of aging is unknown to them, but at some point, they “get it.”  Maturation has been declared, and they cannot fight it.  Shortly after this, most children long to “grow up.”  This desire tends to grow as the maturation approaches, so that “sub-adults” want very much to become an adult.  When this maturation happens, the child to whom it has come is usually very happy at the state of affairs.  At this point, childhood has not so much been destroyed as replaced with something better.  It has reached its logical fulfillment.  The parents may harken back to fond memories of the child’s youth, but the child rarely wants to go backward.
1. How does this fit?
2. Not fit?