Hebrews 8:6 - Meaning and Application

In this part of the chapter, the apostle shows and confirms the higher excellence of Christ’s priesthood over Aaron’s priesthood, from the excellence of the covenant, or the way God carries out his covenant of grace, of which Christ is the Mediator (Hebrews 8:6). Christ’s ministry is greater because he is the Mediator of a better covenant. Some have noted that the whole substance of theology depends much on rightly distinguishing between two covenants, the covenant of works and the covenant of grace, and also between the two forms of the covenant of grace, the Old Testament form and the New Testament form.

Notice first what is said here about the old covenant, or rather the old way the covenant of grace was carried out. It was made with the fathers of the Jewish nation at Mount Sinai (Hebrews 8:9), and Moses was the mediator of that covenant when God took them by the hand to lead them out of Egypt. This shows God’s great kindness, patience, and tender care toward them. Yet this covenant was not found faultless (Hebrews 8:7, Hebrews 8:8). It was a time of darkness and fear, tending toward bondage, and it served only as a schoolmaster to bring us to Christ. It was perfect for its own purpose, but very imperfect compared with the gospel.

It was also not firm or lasting, because the Jews did not continue in that covenant, and the Lord did not regard them (Hebrews 8:9). They acted ungratefully toward God and harmed themselves, so they came under his displeasure. God will honor those who remain in his covenant, but he will reject those who throw off his yoke. Finally, it is said to be decayed, grown old, and fading away (Hebrews 8:13). It is outdated, canceled, and no longer useful in gospel times, like candles after the sun has risen. Some think the special covenant with Israel did not completely pass away until the destruction of Jerusalem, though it was forfeited at Christ’s death and had already become old and ready to vanish, along with the Levitical priesthood, meaning the priestly system tied to Levi.

Now notice what is said about the New Testament way of God’s covenant, to prove the greater excellence of Christ’s ministry. It is called a better covenant (Hebrews 8:6), a clearer and more comforting display of God’s grace to sinners, bringing holy light and freedom to the soul. It is without fault, well ordered in every part. It asks for nothing that it does not also promise grace to help perform. It accepts sincere devotion from God’s people, counting that gospel perfection. A single failing does not immediately cast us out of the covenant, because everything is placed in safe hands.

It is also established on better promises, promises that are clearer, more direct, more spiritual, and more absolute. The promises of spiritual and eternal blessings are stated plainly and fully in this covenant. The promises of earthly blessings are given with a wise and loving condition, as far as they will serve God’s glory and his people’s good. This covenant includes promises of help and acceptance in duty, promises of growth and endurance in grace and holiness, and promises of joy and glory in heaven. These were only dimly pictured before in the promises of the land of Canaan, which pointed ahead to heaven.

This is a new covenant, the very covenant God long ago said he would make with the house of Israel, meaning all true Israel, all God’s people. This was promised in Jeremiah 31:31, Jeremiah 31:32, and fulfilled in Christ. It will always remain new in the sense that all who truly take hold of it are kept by God’s power. It is God’s covenant, formed by his mercy, love, and grace. His wisdom planned it, his Son purchased it, and his Spirit brings souls into it and builds them up in it.

The terms of this covenant are remarkable. They are sealed between God and his people by baptism and the Lord’s Supper, through which they bind themselves to their part and God assures them he will do his part. And his part is the chief and most important one, on which his people depend for grace and strength to do their part. God promises first that he will put his laws into their minds and write them in their hearts (Hebrews 8:10). He once wrote his laws for them on tablets, but now he will write them within them. That means he will give them understanding to know and believe his law, memory to keep it, hearts to love it, consciences to feel its weight, courage to confess it, and power to live it out. The whole shape of their souls will become like a copy of God’s law. This is the foundation of the covenant, and once it is laid, duty will be done wisely, sincerely, readily, easily, firmly, steadily, and with comfort.

God also promises to bring them into a close and honorable relationship with himself. He says, “I will be their God,” which means he will be all that God can be for them and do all that God can do for them. No many-volume explanation could say more than those few words. And they shall be his people, loving, honoring, obeying, and following him in all things. They will fit themselves to his warnings, obey his commands, submit to his providences, copy his example, and delight in his favor. Those who truly have God as their God must do this, and they will do it. It is their covenant duty, but God also enables them to do it, which shows that he is their God and they are his people. God himself first establishes the relationship, then fills it with grace that is fitting and sufficient, and helps them in their measure to respond with love and obedience. So God provides for both sides of the covenant.

God also promises that they will grow more and more familiar with him (Hebrews 8:11): “They shall all know me, from the least of them to the greatest.” This is so full that there will be less need for one neighbor to teach another to know the Lord. We should notice two things here. First, in the absence of better teaching, one neighbor should be teaching another to know the Lord, as they have ability and opportunity. Second, this kind of private instruction will not be as necessary under the New Testament as it was under the Old. The old way was shadowy, dark, and full of outward rituals, so it was less understood. Their priests preached only rarely and to small groups, and the Spirit of God was given more sparingly.

But under the new way, there will be many more qualified gospel preachers, regular ministry in the solemn gatherings, and great crowds coming to hear them, like doves to their windows. There will also be a rich pouring out of the Spirit of God to make the gospel effective. All of this will lead to a great spreading of Christian knowledge among all kinds of people, men and women, young and old. May this promise be fulfilled in our day, that God’s hand may be with his ministers, and that many may believe and turn to the Lord.

God also makes a covenant with them about the pardon of their sins, and this always goes with true knowledge of God (Hebrews 8:12). He says, “I will be merciful to their unrighteousness.” Notice three things here.

First, this pardon is free. It does not come from anything good in people, but from God’s mercy. He forgives for his own name’s sake, because of who he is.

Second, this pardon is full. It reaches unrighteousness, sins, and lawless acts, every kind of sin, even sins that have been greatly worsened by guilt. Third, this pardon is firm and lasting. God says he will remember their sins no more. He will not bring them up again. He will not only forgive them, but treat them as forgotten.

This forgiving mercy goes with every other spiritual blessing. Unforgiven sin blocks mercy and brings judgment. But when sin is pardoned, judgment is turned away, and the way is opened for all spiritual blessings. It is the result of the mercy that was set in place from everlasting, and it is the pledge of the mercy that will continue forever.

This is the glory of the new covenant, and these are its promises. So we have no reason to complain. We have every reason to rejoice that the former covenant is now outdated and has passed away.