Hebrews 8:1–13

Explore the Bible 
Assistant Professor of Christian Ministries, University of Mobile

Only Jesus Transforms

Hebrews 8:1–13

The New Covenant Needed (1–6)

Our High Priest is seated at the right hand of the throne of the Majesty in heaven. The idea that Christ was seated comes from Psalm 110:1. The act of sitting down suggested that Jesus’ task was done. By contrast, the priests of Aaron’s line always stood in God’s presence without sitting (Heb. 10:11). Their work was never completed. Jesus had assumed a position of power and excellence at the Father’s right hand as a result of His faithful work.

Aaron’s priests could only go through the motions of pursuing a symbolic ministry in an earthly tabernacle. They presented pictures and symbols of the forgiveness of sin. The work of Christ, however, actually accomplished the job. He obtained forgiveness by offering Himself in God’s presence.

Earthly priests kept on having to offer sacrifices for sins. Jesus, our High Priest, offered a single sacrifice that never needed to be repeated. According to the Mosaic Law, Jesus was not descended from the proper tribe for serving as a priest on earth. Jesus’ heavenly High Priesthood depended on the offering of a perfect earthly sacrifice followed by His ascension to the right hand of the Father in heaven. In heaven Jesus carried on a far greater priestly ministry than any earthly priest enjoyed.

The priestly ministry on earth represented only a shadow of the truly effective priestly ministry Jesus performed in heaven. The work of the Levitical priests only served as a preview of the atoning work of Christ. The priestly activity on earth pointed not to a physical temple in heaven but to the cross of Christ. It was on the cross that Jesus accomplished the real activity which affected our relationship with God. Jesus’ ministry was more effective in its service than the work of the descendants of Aaron because God had established Jesus’ ministry on better promises.

The New Covenant Promised (7–9)

The failure of the first covenant at Sinai demanded the institution of a second covenant. This did not suggest that the law itself had flaws but that the experience of human beings under the law was faulty. The law had not met the needs of sinful human beings. The law could reveal sin but it could not remove it. So God introduced a new covenant.

The new covenant promises moral power, personal knowledge and forgiveness of sin. Verse 8 begins a quotation from Jeremiah 31:31–34. It explicitly identifies Jeremiah’s words as God’s Word to establish that divine authority lay behind his quote. Jeremiah had spoken these words as God was restoring the Jews after the Babylonian Captivity. Centuries passed after Jeremiah’s words before God inaugurated the new covenant with the coming of the Messiah. 

Verse 9 contrasts the old covenant with the new by describing the historical circumstances in which God had begun the old. God had taken the initiative to rescue His people from slavery in Egypt and care for His people, but they turned their backs on Him. In judgment God then turned away from them.

The New Covenant Described (10–13)

In verse 10 three features stand out. First the covenant applied to “the house of Israel.” This expression included the entire people of God. This statement is in line with Paul’s observations in Galatians 3:29 that all believers are “Abraham’s seed.” Second the covenant would be inward. God would write its content in the minds and hearts of His people. Third the covenant would produce intimacy, creating a relationship in which Israel’s God would become the God of His followers, and they would become His people.

Fellowship with God would be direct and immediate. God will be merciful to His people’s deeds of unrighteousness. He will forgive His people of all of their sins.