히브리서 8:10 주석

In this chapter the apostle pursues his former subject, the priesthood of Christ. And, I. He sums up what he had already said (Heb 8:1, Heb 8:2). II. He sets before them the necessary parts of the priestly office (Heb 8:3-5). And, III. Largely illustrates the excellency of the priesthood of Christ, by considering the excellency of that new dispensation or covenant for which Christ is the Mediator (Heb 8:6 to the end).

INTRODUCTION TO HEBREWS 8 The apostle observing that the priesthood of Christ is the sum of what he had treated of in the preceding chapter, proceeds to show the superior excellency of it in other instances, particularly in the place where Christ now officiates, which is in heaven; he being set down at the right hand of God there, and so was a minister of the sanctuary, and true tabernacle pitched by God, and not man; whereas the priests of Aaron's line only ministered on earth, and in the typical sanctuary and tabernacle, Heb 8:1 and after he had observed that Christ must have something to offer, meaning his body, to answer to the gifts and sacrifices priests were ordained to offer, Heb 8:3 he proves the necessity of his ministering in heaven, because if he was on earth he would not be a priest, a complete one, and would have been useless and needless, Heb 8:4 and besides, it was proper that he should go up to heaven, and minister there, as the antitype of the priests, who, to the example and shadow of heavenly things, served in the tabernacle which was made by Moses, by the order of God, and according to the pattern showed him in the Mount, Heb 8:5 and that the ministry of Christ in the true sanctuary is much more excellent than the ministry of the priests in the shadowy one, is evident from his being the Mediator of a better covenant, Heb 8:6 and that the covenant he is the Mediator of is the better covenant, appears froth the better promises of which it consists, and from the faultiness of the former covenant, Heb 8:6 and that that was faulty, and succeeded by another, he proves from a passage in Jer 31:31 in which mention is made of a new covenant, and as distinct from that made with the Jewish fathers, and violated by them; and several of the promises of this new and second covenant are rehearsed, and which manifestly appear to be better than what were in the former, Heb 8:8 from all which the apostle concludes, that a new covenant being made, the old one must be antiquated; and that whereas it was decaying and waxing old, it was just ready to vanish away, Heb 8:13.

For this is the covenant that I will make with the house of Israel,.... That is, this is the sum and substance of the covenant, which God promised to make with, or to make manifest and known to his chosen people, the true Israelites, under the Gospel dispensation; or the following are the several articles of that covenant, he proposed to consummate or finish, as before: after those days, saith the Lord; after the times of the Old Testament, when the Messiah shall be come, and the Gospel day shall take place. So the Jews (i) apply these days, when they represent the Israelites saying to Moses, O that he (God) would reveal (himself or will) to us a second time! O that he would kiss us with the kisses of his mouth, and that the doctrine of the law was fixed in our hearts; when he (Moses) said to them, this is not to be done now, but , in the time to come, (i.e. in the times of the Messiah,) as it is said, Jer 31:33. I will put my law, &c. and so (k) they are elsewhere applied to the same times. And the first article in it is, I will put my laws into their mind, and write them in their hearts; by the laws of God are meant not the precepts of the ceremonial law, which were now abrogated, but either the moral law, and its commands; which is a transcript of the divine nature, was inscribed on Adam's heart in innocence, and some remains of it are even in the Gentiles, but greatly obliterated through the sin of man; and there is in men naturally a contrary disposition to it; in regeneration it is reinscribed by the Spirit of God; and great respect is had to it by regenerate persons, in which lies one part of their conformity to Christ: or else, since the word "law" signifies sometimes no other than a doctrine, an instruction, the doctrines of grace, of repentance towards God, of faith in Christ, and love to him, and every other doctrine may be intended; and the tables where, according to the tenor of this covenant, these are put and written, are two tables, as before, the "mind" and "heart"; but not two tables of stone, on which the law of Moses was written, partly that it might not be lost, through defect of memory, and partly to denote the firmness and stability of it, as also to point at the hardness of man's heart; but the fleshly tables of the heart; not that part of our flesh that is called the heart; but the souls of men, such hearts as are regenerated and sanctified by the Spirit of God, and such minds as are renewed by him: and the "putting" of them into the mind, designs the knowledge of them, which God gives; as of the moral law, of its spirituality and perfection, showing that there is no life and righteousness by it, that it is fulfilled by Christ, and is a rule of conversation to the saints; and of all other laws, ordinances, and doctrines of Christ: and the "writing" them in, or on the heart, intends a filling the soul with love and affection to them, so that it regards them singly and heartily; and a powerful inclination of the heart to be subject to them, through the efficacious grace of God; and which is done not with the ink of nature's power, but with the Spirit of the living God, Co2 3:3. And I will be to them a God; not in such sense as he is the God of all mankind, or as he was the God of Israel in a distinguishing manner, but as he is the God of Christ, and of all the elect in him; and he is their God, not merely as the God of nature and providence, but as the God of all grace; he is so in a covenant way, and as in Christ, and by virtue of electing grace, and which is made manifest in the effectual calling; and as such, he has set his heart on them, and set them apart for himself; he saves them by his Son, adopts and regenerates them, justifies and sanctifies them, provides for them, protects and preserves them; and happy are they that are interested in this blessing of the covenant, which is preferable to everything else; they have everything, and can want no good thing; they need fear no enemy; all things work together for their good; and God continues to be their God in life and in death; so that they may depend on his love, be secure of his power, expect every needful supply of grace, and to be carried through every duty and trial, and to share in the first resurrection, and to enjoy eternal happiness: and they shall be to me a people; not in such sense as all mankind are, or the Jews were in a more peculiar respect, but as all God's elect are, whether Jews or Gentiles; and who are such whom God has loved with a special love, has chose in Christ, and given to him, and with whom he has made a covenant in him; whom Christ saves from their sins by his blood, and calls them by his grace and Spirit, and who give up themselves to him; these are a distinct and peculiar people, a people near unto the Lord, and who are all righteous in Christ, and are made willing in the day of his power on their souls. (i) Shirhashirim Rabba, fol. 3. 2. (k) Midrash Kohelet, fol. 64. 3.

Having bestowed on us the truly great, divine, and inalienable inheritance of the Father, deifying man by heavenly teaching, putting His laws into our minds, and writing them on our hearts. What laws does He inscribe? "That all shall know God, from small to great;" and, "I will be merciful to them," says God, "and will not remember their sins." Let us receive the laws of life, let us comply with God's expostulations; let us become acquainted with Him, that He may be gracious. And though God needs nothing let us render to Him the grateful recompense of a thankful heart and of piety, as a kind of house-rent for our dwelling here below.

"For this," he says, "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." Thus He says this concerning the New covenant because His words are "not according to the covenant which I covenanted." But what other difference is there beside this? Now if any person should say that "the difference is not in this respect, but in respect to its being put into their hearts; He makes no mention of any difference of ordinances, but points out the mode of its being given: for no longer" (he says) "shall the covenant be in writings, but in hearts;" let the Jew in that case show that this was ever carried into effect; but he could not, for it was made a second time in writings after the return from Babylon. But I show that the Apostles received nothing in writing, but received it in their hearts through the Holy Ghost. Wherefore also Christ said, "When He cometh, He will bring all things to your remembrance, and He shall teach you." (John xiv. 26.)

Prophetic utterances are of three kinds: (1) some relating to the earthly Jerusalem; (2) some to the heavenly Jerusalem; (3) and some to both simultaneously. I think it proper to prove what I say by examples. The prophet Nathan was sent to convict King David of heinous sin and predict what future evils would happen to him because of his sin. Who can question that this pertains to the earthly city? There are other instances, sometimes addressed to the public at large for their safety and benefit, and sometimes addressed to someone in private who merited an utterance from God in order to know in advance about some event to guide his temporal life.The following prophecy, however, without a doubt references the heavenly Jerusalem. "Behold, the days are coming, says the Lord, that I will make for the house of Israel, and for the house of Judah, a new testament: not according to the testament that I settled for their fathers in the day when I laid hold of their hand to lead them out of the land of Egypt; because they continued not in my testament, and I regarded them not, says the Lord. For this is the testament that I will make for the house of Israel: after those days, says the Lord, I will give my laws in their mind, and will write them upon their hearts, and I will see to them; and I will be to them a God, and they shall be to me a people." Here, God himself is Jerusalem's reward. Its chief and entire good is to possess him and to be possessed by him. Both cities are indicated when the city of God is called Jerusalem and when it is prophesied that the house of God shall one day be in Jerusalem. This prophecy seems to be fulfilled when King Solomon builds that most noble temple. For these things both happened in the earthly Jerusalem, as history shows, and were types of the heavenly Jerusalem. This kind of prophecy, as it were, blending both the others in the ancient canonical books devoted to historical narratives, is very common. It has exercised and continues to exercise greatly the talents of those who search holy Scripture.

This does not happen in this life, but will happen in that: those still beset with the gloom of unbelief will see the truth there, and will be smitten, in keeping with the divine oracle.

"For this is the covenant." Which one? The New one. That is to say, "after those days." Which days? Some say, those of the Exodus, in which the Mosaic law was given; but it seems to me that it speaks of those days mentioned above: "Behold, the days are coming." After those days have passed, I will make such a covenant as you will hear next. "I will put my laws." I will establish, giving my laws, "on their hearts." For neither in letters was the new established, but through the Holy Spirit. And this is indicated by Christ speaking to the apostles. "He (that is, the Comforter) coming, will remind you and teach you all things." (Jn. 14:26) Do you see that the new is not in letters, but through the Holy Spirit? Therefore, consider how much greater the New Covenant is. "And I will be their God." This was accomplished through the gospel. For those who formerly worshiped idols, now having known the true God, have become His people.

For this is evident. Who easily persuades someone in the ancient times to turn away from their own superstition? On the contrary, Israel was turning from the knowledge of God into error.

"After those days": which ones? Some say these are the days of the exodus, when the Mosaic law was given. But it seems to me that he is speaking of those days about which he said above: "behold, the days are coming." Thus, after those days have passed, I will establish such a covenant, about which you will hear further. Let the Jew show when he received the unwritten law. For even after the return from Babylon, it was given by Ezra in written form. But the Apostles received nothing in written form; rather, they received the law of the Spirit into their hearts. Therefore Christ also said: "The Comforter... will teach you all things and bring all things to your remembrance" (Cf. Jn. 14:26). This was accomplished through the Gospel. For those who formerly served idols, having now recognized the true God, became His people.

403. – Then (v. 10) he describes the qualities of the New Testament. In regard to this he does two things: first, he describes the way it was announced; secondly, its effect (v. 10b). 404. – He says, therefore, This is the covenant that I will make with the house of Israel after those days. Making implies a suitable order; hence, he says, after those days, i.e., after the Law was given. For a new law should have been given after the old; just as a master is given after a pedagogue, in order that man recognize his infirmity. This, therefore, shows the fitness of the time when the New Testament was given. The manner in which it was given is twofold: in one way by externals, by proposing words suited to their understanding. This man can do; and that is the way the Old Testament was given. In another way by acting inwardly, and this is peculiar to God: 'the inspiration of the Almighty gives understanding' (Jb. 32:8). This is the way the New Testament was given, because it consists in the outpouring of the Holy Spirit, Who instructs inwardly. But it is not enough to know, for one must act. Therefore, He first enlightens the intellect to understand; hence, he says, I will put my laws into their minds. He uses the plural, because there are various precepts and counsel. This the Holy Spirit does: 'His unction teaches you' (1 Jn. 2:27); 'He will teach you all things (Jn. 14:26). Furthermore, He inclines the will to act well; hence, it is impressed on their heart. In regard to this he says, and write them on their hearts, i.e., I will write charity on their knowledge: 'Above all things have charity, which is the bond of perfection' (Col. 3:14); 'The charity of God is poured forth in our hearts by the Holy Spirit who is given to us' (Rom. 5:5). This is the epistle of which he says in 2 Cor. (3:3): 'Not in ink, but with the Spirit of the living God; not in tablets of stone, but in the fleshly tablets of the heart.' 405. – Having mentioned the qualities of the New Testament from the way it was given, the Apostle now describes three of its effects: the first is man's perfect union with God; the second is perfect knowledge of God (v. 11); the third is the remission of sins (v. 12). 406. – In regard to the first it should be noted that the help of God's grace is required, if man is to be united with God, because one's own power is not capable of this: 'I have loved you with an everlasting love; therefore, have I drawn you, taking pity on you' (Jer. 31:3): first, therefore, he touches on that union from God's side; secondly, from mans' side (v. 10c). He says, therefore: I will be their God. Now the name 'God' signifies universal providence. Therefore, He is our God, when He has a care for us and draws our hearts to Himself. Therefore, from the fact that he says, I will be their God, the effect follows that they shall be my people, i.e., they will show themselves my people. For, as Augustine says in The City of God: A people is an assembled multitude joined together by the consent of right and common utility. Therefore, when they consent to the rights of the divine law in order to be useful to each other and tend to God, then they are God's people: 'And they shall be his people; and God himself with them shall be their God' (Rev. 21:3).

The sum, or chief articles, of what the apostle has spoken, concerning the eternal priesthood of Christ, Heb 8:1-5 : The excellency of the new covenant beyond that of the old, Heb 8:6-9. The nature and perfection of the new covenant stated from the predictions of the prophets, Heb 8:10-12. By this new covenant the old is abolished, Heb 8:13.

This is the covenant - This is the nature of that glorious system of religion which I shall publish among them after those days, i.e., in the times of the Gospel. I will put my laws into their mind - I will influence them with the principles of law, truth, holiness, etc.; and their understandings shall he fully enlightened to comprehend them. And write them in their hearts - All their affections, passions, and appetites, shall be purified and filled with holiness and love to God and man; so that they shall willingly obey, and feel that love is the fulfilling of the law: instead of being written on tables of stone, they shall be written on the fleshly tables of their hearts. I will be to them a God - These are the two grand conditions by which the parties in this covenant or agreement are bound: 1. I will be your God. 2. Ye shall be my people. As the object of religious adoration to any man is that Being from whom he expects light, direction, defense, support, and happiness: so God, promising to be their God, promises in effect to give them all these great and good things. To be God's people implies that they should give God their whole hearts, serve him with all their light and strength, and have no other object of worship or dependence but himself. Any of these conditions broken, the covenant is rendered null and void, and the other party absolved from his engagement.

CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13) the sum--rather, "the principal point"; for the participle is present, not past, which would be required if the meaning were "the sum." "The chief point in (or, 'in the case'; so the Greek, Heb 9:10, Heb 9:15, Heb 9:17) the things which we are speaking," literally, "which are being spoken." such--so transcendently pre-eminent, namely in this respect, that "He is set on the right hand of," &c. Infinitely above all other priests in this one grand respect, He exercises His priesthood IN HEAVEN, not in the earthly "holiest place" (Heb 10:12). The Levitical high priests, even when they entered the Holiest Place once a year, only STOOD for a brief space before the symbol of God's throne; but Jesus SITS on the throne of the Divine Majesty in the heaven itself, and this for ever (Heb 10:11-12).

make with--Greek, "make unto." Israel--comprising the before disunited (Heb 8:8) ten tribes' kingdom, and that of Judah. They are united in the spiritual Israel, the elect Church, now: they shall be so in the literal restored kingdom of Israel to come. I will put--literally, "(I) giving." This is the first of the "better promises" (Heb 8:6). mind--their intelligent faculty. in, &c.--rather, " ON their hearts." Not on tables of stone as the law (Co2 3:3). write--Greek, "inscribe." and I will be to them a God, &c.--fulfilled first in the outward kingdom of God. Next, in the inward Gospel kingdom. Thirdly, in the kingdom at once outward and inward, the spiritual being manifested outwardly (Rev 21:3). Compare a similar progression as to the priesthood (1) Exo 19:6; (2) Pe1 2:5; (3) Isa 61:6; Rev 1:6. This progressive advance of the significance of the Old Testament institutions, &c., says THOLUCK, shows the transparency and prophetic character which runs throughout the whole.