Hebrews 8:6 Ulasan

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).

In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator (Heb 8:6): his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants - the covenant of works and the covenant of grace; and between the two dispensations of the covenant of grace - that under the Old Testament and that under the New. Now observe, I. What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said, 1. That it was made with the fathers of the Jewish nation at mount Sinai (Heb 8:9), and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which intimates the great affection, condescension, and tender care of God towards them. 2. That this covenant was not found faultless (Heb 8:7, Heb 8:8); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel. 3. That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not, Heb 8:9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. God will regard those who remain in his covenant, but will reject those who cast away his yoke from them. 4. That it is decayed, grown old, and vanisheth away, Heb 8:13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it. II. What is here said of the New Testament dispensation, to prove the superior excellency of Christ's ministry. It is said, 1. That it is a better covenant (Heb 8:6), a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul. It is without fault, well ordered in all things. It requires nothing but what it promises grace to perform. It accepts of godly sincerity, accounting it gospel perfection. Every transgression does not turn us out of covenant; all is put into a good and safe hand. 2. That it is established upon better promises, more clear and express, more spiritual, more absolute. The promises of spiritual and eternal blessings are in this covenant positive and absolute; the promises of temporal blessings are with a wise and kind proviso, as far as shall be for God's glory and his people's good. This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven. 3. It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God; this was promised in Jer 31:31, Jer 31:32, and accomplished in Christ. This will always be a new covenant, in which all who truly take hold of it shall be always found preserved by the power of God. It is God's covenant; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it; his wisdom devised it; his Son purchased it; his Spirit brings souls into it, and builds them up in it. 4. The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do theirs. Here, (1.) God articles with his people that he will put his laws into their minds and write them in their hearts, Heb 8:10. He once wrote his laws to them, now he will write his laws in them; that is, he will give them understanding to know and to believe his law; he will give them memories to retain them; he will give them hearts to love them and consciences to recognize them; he will give them courage to profess them and power to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably. (2.) He articles with them to take them into a near and very honourable relation to himself. [1.] He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do. Nothing more can be said in a thousand volumes than is comprehended in these few words: I will be a God to them. [2.] They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do who have God for their God; this they are bound to do as their part of the contract; this they shall do, for God will enable them to do it, as an evidence that he is their God and that they are his people; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty; so that God engages both for himself and them. (3.) He articles with them that they shall grow more and more acquainted with their God (Heb 8:11): They shall all know me from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe, [1.] In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it. [2.] This private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe and be turned to the Lord! (4.) God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God (Heb 8:12): For I will be merciful to their unrighteousness, etc. Observe, [1.] The freeness of this pardon. It does not result from merit in man, but from mercy in God; he pardons for his own name's sake. [2.] The fullness of this pardon; it extends to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins highly aggravated. [3.] The fixedness of this pardon. It is so final and so fixed that God will remember their sins no more; he will not recall his pardon; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these are the articles of it; and therefore we have no reason to repine, but great reason to rejoice that the former dispensation is antiquated and has vanished away.

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.

But now hath he obtained a more excellent ministry,.... Christ has a ministry, he is the minister of the sanctuary, Heb 8:2 he has "obtained" this ministry of his Father; he was called unto it and engaged in it by him; and he has "now" obtained it; for though he was called to it from eternity, it was in time he came an high priest of good things, to come; and his ministry is a more excellent one than that of the priests, who offered gifts according to the law and served to the example and shadow of heavenly things; as abundantly appears from the preceding chapter, and from this, as well, as from what follows: by how much also he is the Mediator of a better covenant; the covenant of grace, as administered under the Gospel dispensation; which is not only better than the covenant of works, that being conditional, this absolute; that stood on the foot of works, this on the foot of grace, and is established in Christ; that being broken and made void, this continues; and not only better than the covenant of the Levitical priesthood, which was but a typical one, and is now ceased, but also than the covenant of grace, as administered under the legal dispensation; being better than that, as to the manner of its manifestation, which is more full and clear; and as to the extent of its administration, reaching to Gentiles as well as Jews; and as to the ratification of it by the blood of Christ, called from thence the blood of the everlasting covenant; and as to the promises of it, here said to be better: which was established upon better promises; which are not now delivered out as before, under the figure of earthly and temporal things; nor under a condition to be performed nor confined to a particular people and nation; and which are attended with a greater measure of the Spirit, to open and apply them; and are all secured in Christ Jesus, and confirmed by his blood: and now of this covenant Christ is the "Mediator"; a mediator is of more persons than one, and of these at variance; and he is a middle person between both; and his business is to bring both parties together, and make peace between them: the two parties in this case are God and man, set at a distance from each other by the sin of man, whereby man is become enmity to God; Christ is the Mediator between God and man, a middle person between both, being both God and man, the daysman, who lays his hands on both; who brings men to God that were afar off, and makes peace for them by the blood of his cross, and satisfies the justice of God, which he has done by the sacrifice of himself; and now appears in the presence of God for them, and intercedes for them, and applies the blessings of the covenant to them by his Spirit, and keeps and preserves them safe to his everlasting kingdom; and for this office he is every way fit, and in this he excels the Levitical priests, and has a ministry superior to theirs, since he is such a Mediator, and a Mediator of such a covenant,

“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.” Both in the verse before us, then, and throughout, does he ascribe the word better to the Lord, who is better and other than originated things. For better is the sacrifice through him, better the hope in him and also the promises through him, not merely as great compared with small, but the one differing from the other in nature, because he who conducts this economy, is better than things originated.

"But now hath He obtained a more excellent ministry, by how much also He is the Mediator of a better covenant." Thou seest (he means) how much better is the one ministration than the other, if one be an example and type, and the other truth. But this did not profit the hearers, nor cheer them. Therefore he says what especially cheered them: "Which was established upon better promises." Having raised them up by speaking of the place, and the priest, and the sacrifice, he then sets forth also the wide difference of the covenant, having also said before that it was "weak and unprofitable." (See Heb. vii. 18.) And observe what safeguards he lays down, when intending to find fault with it. For in the former place after saying, "according to the power of an endless life" (Heb. vii. 16), he then said that "there is a disannulling of the commandment going before" (Heb. vii. 18); and then after that, he set forth something great, saying, "by which we draw nigh unto God." (Heb. vii. 19.) And in this place, after leading us up into Heaven, and showing that instead of the temple, we have Heaven, and that those things were types of ours, and having by these means exalted the Ministration of the New Covenant, he then proceeds suitably to exalt the priesthood. But (as I said) he sets down that which especially cheers them, in the words, "Which was established upon better promises."

He concisely brought out the superiority: whereas the Old Covenant had corporeal promises associated with it—a land flowing with milk and honey, olive groves and vineyards, big families and suchlike things—the New had an eternal and heavenly kingdom.

"But now he has obtained a more excellent ministry." Now, he says, since it is not on earth, but in heaven, a better ministry has been attained, that is, the high priest is for a better ministry. See how he engages with the humble because of the weakness of those who are listening. But if he were to say something awe-inspiring, he would immediately be dismissed, fearing that it would not be accepted. "inasmuch as he is also the mediator of a better covenant." Thus, he says, the ministry is better than the old, as the new covenant, of which Christ is the mediator, is new, I say, the covenant of faith in Him, in which He mediated for Himself and for the Father, "which was established on better promises." This covenant, he says, was enacted on better promises. For the old promised the good things of the earth; but the new, the kingdom of heaven. And thus the promises from this are better, because the former has been abolished. Therefore, the new triumphs, because it is better, and is given on better promises. And the better one has the promises, for it is better, is evident everywhere.

This follows from that very thought: "if He remained on earth, He would not even be a priest." But now, he says, not being on earth, but having heaven as the place of His priestly ministry, He obtained a better ministry, that is, His ministry is not such as is proper to earthly high priests, but heavenly, since heaven serves as the place of its performance. Having exalted the priesthood of Christ by place, and by priest, and by sacrifice, he now openly sets it forth also by covenant. And although he had said before that the Old Covenant was weak and unprofitable, on account of the infancy of the hearers, he quickly cut short his discourse on this. Now he lingers at length in reasoning about this, and shows that the New Covenant is better than that one, that is, the Gospel, whose mediator and bestower is Christ; for He Himself became for us a minister of the Gospel, "taking the form of a servant," just as Moses is the mediator of the law. He presents what especially encouraged the believers from among the Jews, namely, that the promises of our covenant are better promises. For it is not earthly goods, nor goods in offspring, nor abundance of children, but the Kingdom of Heaven that is promised to those who keep the Gospel. Therefore, do not be fainthearted: the promises of the Gospel are better; it is unreasonable to despair for those who have what is better.

390. – Having proved that Christ is a high priest and, consequently, a minister of holy things, but not according to the Old Law, the Apostle now shows that He is a minister of greater and better things than they had been. In regard to this he does three things: first, he prefaces his intent; secondly, he assigns its cause (v. 6b); thirdly, he proves (v. 7). 391. – He says, therefore: I say that He does not have anything earthly to offer; but now, i.e., in the time of grace, he has obtained, i.e., received by lot, a better ministry, i.e., a worthier priesthood. The priesthood of Christ is called a ministry, because it does not belong to Him except in the sense that He was a minister as a man: 'I say that Christ Jesus was minister of the circumcision for the truth of God' (Rom. 15:8). But he says, he has obtained, i.e., received by lot, because what is obtained by lot is awaited from the Lord: 'My lots are in your hands' (Ps. 30:16). Therefore, all things that happen according to the dispensation of divine decree are said to be given by lot; and such are the effects of grace: 'In whom we also are called by lot' (Eph. 1:11), i.e., by divine election, because when human judgment fails, men consult God's choice and arrangement by casting lots, as happened in the choice of Matthias (Ac. 1:26). Hence it says in Proverbs (16:33): 'Lots are cast into the lap, but they are disposed of by the Lord.' Christ, indeed, obtained that ministry by lot, i.e., by divine dispensation. 392. – Then when he says, which is as much more excellent than the Old as the covenant he mediates is better, he assigns the cause why this ministry is greater. For every priest is a mediator. But He is the mediator of a better covenant, namely, of man to God, because by Him we are made partakers of the divine nature, as it says in 2 Pt. 1:4). He also offers our gifts to God; therefore, the Apostle says: 'The mediator of God and men, the man Christ Jesus' (1 Tim. 2:5). In the Old Testament temporal things were promised: 'If you be willing, and will hearken to me, you shall eat the good things of the land' (Is. 1:19); but here heavenly things. Therefore, this one is better in regard to what it promises men. Also, in the Old Law there were precepts pertaining to the worship of God, namely, the ceremonial precepts, and some that pertained to correct conduct, namely, the moral precepts, which continue; but the others do not. But in the New Law counsels are added to the precepts and they are given to the perfect, who are capable of spiritual things. Consequently, the precepts remain the same, but the promises are different, because there they were a figure, but here the truth expressed by the figure. Therefore, this testament is better throughout.

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.

Now hath he obtained a more excellent ministry - His office of priesthood is more excellent than the Levitical, because the covenant is better, and established on better promises: the old covenant referred to earthly things; the new covenant, to heavenly. The old covenant had promises of secular good; the new covenant, of spiritual and eternal blessings. As far as Christianity is preferable to Judaism, as far as Christ is preferable to Moses, as far as spiritual blessings are preferable to earthly blessings, and as far as the enjoyment of God throughout eternity is preferable to the communication of earthly good during time; so far does the new covenant exceed the old.

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).

now--not time; but "as it is." more excellent ministry--than any earthly ministry. by how much--in proportion as. mediator--coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant." which--Greek, "one which" [ALFORD]: inasmuch as being one which. established--Greek, "enacted as a law." So Rom 3:27, "law of faith"; and Rom 8:2; Rom 9:31, apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter. upon--resting upon. better promises--enumerated Heb 8:10-11. The Old Testament promises were mainly of earthly, the New Testament promises, of heavenly blessings: the exact fulfilment of the earthly promises was a pledge of the fulfilment of the heavenly. "Like a physician who prescribes a certain diet to a patient, and then when the patient is beginning to recover, changes the diet, permitting what he had before forbidden; or as a teacher gives his pupil an elementary lesson at first; preparatory to leading him to a higher stage": so Rabbi Albo in his Ikkarim. Compare Jer 7:21-22, which shows that God's original design in the old covenant ritual system was, that it should be pedagogical, as a schoolmaster leading and preparing men for Christ.