King James Version

Hebrews 8

13 verses with commentary

The New Covenant

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;

View commentary

'Now of the things which we have spoken this is the sum' introduces the epistle's central point—'We have such an high priest.' This high priest is 'set on the right hand of the throne of the Majesty in the heavens,' fulfilling Psalm 110:1. His session (sitting) indicates completed work; His location (right hand) indicates supreme honor; His position (throne) indicates sovereign authority.

A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. of the sanctuary: or, of holy things

View commentary

Christ serves as 'minister of the sanctuary' (Greek 'leitourgos ton hagion'—servant of holy things) and 'of the true tabernacle.' This 'true tabernacle' was 'pitched' (established) by 'the Lord, and not man,' contrasting with Moses' man-made (though divinely patterned) structure. The earthly tabernacle was a copy; the heavenly is the reality. Christ ministers in the true, original sanctuary.

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

View commentary

Every high priest is appointed 'to offer both gifts and sacrifices,' therefore Christ 'also must have something to offer.' This establishes the necessity of Christ's sacrifice. A priest without an offering is no priest. Christ's offering is Himself (7:27), the only sacrifice sufficient to remove sin. Reformed substitutionary atonement sees Christ as both priest (offerer) and victim (offering), uniquely qualified to reconcile God and man.

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

View commentary

If Christ were on earth, He 'would not be a priest, since there are priests who offer the gifts according to the law.' This counterfactual highlights the incompatibility of earthly Levitical priesthood with Christ's heavenly Melchizedekian priesthood. They can't coexist - the new replaces the old. Christ's priesthood is exercised in heaven (8:1), where He intercedes with the efficacy of His once-for-all sacrifice.

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, that thou make all things according to the pattern shewed to thee in the mount.

View commentary

Earthly priests serve 'a copy and shadow of the heavenly things.' The Greek 'hypodeigmati kai skia' emphasizes the earthly sanctuary's derivative, inferior nature. It's not the reality but a teaching model. Moses was warned to make everything 'according to the pattern' shown on the mountain (Exodus 25:40). Reformed typology sees the tabernacle/temple as divinely designed pointers to Christ's perfect priestly ministry in heaven's true sanctuary.

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. covenant: or, testament

View commentary

Christ has obtained 'a more excellent ministry' (Greek 'diaphorous leitourgias'—superior service) for two reasons: He is 'mediator of a better covenant' and it is 'established upon better promises.' The new covenant surpasses the old in both its mediator (Christ vs. Moses) and its promises (grace vs. law, internal transformation vs. external requirement).

For if that first covenant had been faultless, then should no place have been sought for the second.

View commentary

If the first covenant 'had been faultless, then no place would have been sought for a second.' This logical argument demonstrates the first covenant's inadequacy. The fault wasn't in God's law itself but in its inability to transform hearts and permanently remove sin. The very prediction of a new covenant (Jeremiah 31) proves God planned to replace the old. Reformed covenant theology sees this as progressive revelation, not contradiction.

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:

View commentary

God found fault 'with them' (the people, not the law) and promised: 'Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah.' The fault was human inability to keep covenant, not divine failure. The 'new covenant' (Greek 'kainē diathēkē') will be new in quality (effective), not merely time. This covenant is 'with Israel and Judah,' but believers are grafted in (Romans 11:17-24).

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.

View commentary

The new covenant will 'not be according to the covenant I made with their fathers' at the Exodus, which 'they did not continue in' despite God's husbandly faithfulness ('I disregarded them' better translated 'I was a husband to them'). The old covenant was bilateral (conditional on human obedience); the new is unilateral (based on Christ's obedience and God's sovereign grace). Reformed theology emphasizes the new covenant's superiority in its gracious, effectual nature.

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: put: Gr. give in: or, upon

View commentary

The new covenant's mechanism: 'I will put My laws in their mind and write them on their hearts.' This is internal transformation, not external legislation. The Spirit enables obedience from regenerate hearts, not merely external compliance. The result is intimate relationship: 'I will be their God, and they shall be My people.' Reformed theology sees regeneration and the Spirit's indwelling as distinguishing the new covenant from the old.

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 .

View commentary

Under the new covenant, there's no need for human teachers saying 'Know the LORD,' because 'all shall know Me, from the least to the greatest.' This doesn't eliminate teaching offices (Ephesians 4:11) but emphasizes direct, personal knowledge of God through the Spirit available to all believers. The democratization of covenant knowledge surpasses the old covenant's mediation through priests and prophets. All believers are priests (1 Peter 2:9).

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

View commentary

The new covenant's foundation: 'I will be merciful to their unrighteousness, and their sins and lawless deeds I will remember no more.' Complete, final forgiveness is promised. God's 'not remembering' doesn't mean divine amnesia but choosing not to hold sins against believers. This is possible only through Christ's perfect sacrifice that satisfied divine justice. Reformed theology grounds assurance in God's promise not to remember confessed sin, secured by Christ's blood.

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.

View commentary

By calling it a 'new covenant,' God 'has made the first obsolete' (Greek 'pepalaīōken' - has made old/worn out). What is obsolete and aging 'is ready to vanish away.' This is pastoral courage - declaring God's clear intention to replace the old covenant system. Written before AD 70, this may have been fulfilled shortly after in the temple's destruction. The old covenant served its purpose and is now superseded by the superior new covenant in Christ.

About Hebrews

Places in This Chapter

Hebrews 8

The New Covenant

Test Your Knowledge

Continue Your Study