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÷÷HEBREWS 8

HEBREWS 8

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

CONTEXTUAL INSIGHTS: HEBREWS 8:1-13

1. Hebrews 7 deals with Jesus as a susperior priest, while chapter 8 deals with the New Covenant as a superior covenant.
   
   
2. Note the use of OT passages
   1. Hebrews 2 develops using Psalm 8
   2. Hebrews 3 and 4 develop using Psalm 95
   3. Hebrews 7 uses Psalm 110
   4. Hebrews 8 uses Jer. 31:31-34
   5. Hebrews 10 will use Psalm 40; Jer. 31:31-34; and Hab. 2:3-4
   
   
3. The true tabernacle in heaven which was alluded to in Heb. 6:19-20 and 8:2 will not be fully developed until chapter 9.

SPECIAL TOPIC: TABERNACLE OF THE WILDERNESS

WORD AND PHRASE STUDY

÷HEBREWS 8:1-13

NASB (UPDATED) TEXT: HEBREWS 8:1-13
 ¹Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, ²a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man. ³For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer. ⁴Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Law; ⁵who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, "See," He says, "that you make all things according to the pattern shown you on the mountain." ⁶But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises. ⁷For if that first covenant had been faultless, there would have been no occasion sought for a second. ⁸For finding fault with them, He says,
 "Behold, days are coming, says the Lord,
 When I will effect a new covenant
 With the house of Israel and with the house of Judah;
  ⁹Not like the covenant which I made with their fathers
 On the day when I took them by the hand
 To lead them out of the land of Egypt;
 For they did not continue in My covenant,
 And I did not care for them, says the Lord.
 ¹⁰"For this is the covenant that I will make with the house of Israel
 After those days, says the Lord:
 I will put My laws into their minds,
 And I will write them on their hearts.
 And I will be their God, And they shall be My people.
 ¹¹"And they shall not teach everyone his fellow citizen,
 And everyone his brother, saying, 'Know the Lord,'
 For all will know Me,
 From the least to the greatest of them.
  ¹²"For I will be merciful to their iniquities,
 And I will remember their sins no more."
 ¹³When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear.

This is a form of the Greek term "head," (kephalē) used as imagery for the sum total of monies (cf. Acts 22:28). The Ancients added their figures upward instead of downward. This term had the additional figurative sense of

1. the most important point of the argument of the book so far
2. a summary of an argument already given

SPECIAL TOPIC: HEAD (kephalē)

▣ "high priest" This title for Jesus is only found in Hebrews (cf. Heb. 2:17; 3:1; 4:14-15; 5:10; 6:20; 7:26; 8:1,3; 9:11,25). The priestly nature of the Messiah is revealed in Psalm 110 and Zechariah 3 and 4. He is both priest and sacrifice (cf. Isaiah 53). He stands before God on mankind's behalf and offers Himself as the solution to the sin problem.

SPECIAL TOPIC: JESUS AS HIGH PRIEST

▣ "who has taken His seat" This is the continuing use of Psalm 110 (i.e., Heb. 8:2). It refers to the finished work of Christ. However, it has a royal, not priestly, connotation. No priest ever sat down, only kings (cf. Heb. 1:3). See full note at 2 Thess. 2:4.

▣ "at the right hand" This is an anthropomorphic idiom for the place of authority, preeminence, and power (cf. Heb. 1:3,13; 8:1; 10:12-13; 12:2; Acts 2:33-35).

SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE DEITY

▣ "of the throne of the Majesty in the heavens" God does not have a physical throne because He is a "spirit." This is an anthropomorphic phrase describing God in human terms and categories. It is a circumlocutionary or periphrastic way of referring to God without mentioning His name (cf. Heb. 12:2) because of Exodus. 20:7 the Jews were nervous of saying God's name.

The term "heavens" is PLURAL as it is in the OT. It is PLURAL because it refers to several levels.

1. the atmosphere above the earth where birds fly and clouds form (cf. Gen. 1:1)
2. the starry sky, the realm of the heavenly lights, sun, moon, stars, and planets (cf. Gen. 1:14)
3. the personal presence of God and the angelic realm

The rabbis often debated whether there were three heavens (cf. 2 Cor. 12:2) or seven heavens (i.e., not in the Bible, but first century rabbinical sources). This concept of several levels can be seen in Deut. 10:14; 1 Kgs. 8:27; and Ps. 68:33; 148:4. The Gnostics used this concept of multiple heavens to assert levels of angelic authority. However, Jesus has passed through them (cf. Heb. 4:14). The PLURAL versus SINGULAR of ouranos (heaven) seems to have no theological significance in Hebrews (cf. Heb. 9:23 versus 9:24).

SPECIAL TOPIC: HEAVEN

SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN

8:2 "tabernacle" This is a reference to the ideal tabernacle in heaven (cf. Heb. 6:19-20), of which the one revealed to Moses on Mt. Sinai and constructed during the wilderness wandering period (cf. Exodus 25-40) was a mere copy (cf. Heb. 9:11,24; see full note at 8:5).

SPECIAL TOPIC: TABERNACLE OF THE WILDERNESS

▣ "which the Lord pitched, not man" This may be an allusion to the Septuagint (LXX) translation of Exod. 33:7.

1. a special place to meet God
2. just another way of referring to the heavenly tabernacle made by God (cf. Heb. 11:10)

The use of "Lord" refers to YHWH.

SPECIAL TOPIC: NAMES FOR DEITY, D.

SPECIAL TOPIC: LORD (adon and kurios)

8:3 "to offer" This is the emphasis on the substitutionary atonement of Christ's sacrifice (cf. Isaiah 53; Mark 10:45; 2 Cor. 5:21). His offering will be His life.

8:4 "if He were on earth, He would not be a priest at all" This is a SECOND CLASS CONDITIONAL SENTENCE, which is called contrary to fact (cf. Heb. 4:8; 7:11; 8:4,7; 10:2; 11:15). Jesus was not of the priestly Levitical tribe, but from the royal tribe of Judah. Jesus' priestly ministry was ultimately performed in the tabernacle in heaven.

This is a reference to Exod. 25:40, where the MT has "pattern" (NASB, JPSOA, LXX, KB 1686-87; cf. Heb. 9:23). To understand this Hebrew root one must look at the audience that received this message.

1. If it was a Greek or Hellenistic audience, then something of the Plato/Philo thought of an earthly copy of a heavenly structure
2. If the audience is Jewish, it would denote a historical fulfillment of an earlier revelation (i.e., Exod. 25:40). The tabernacle was a temporary model of the eternal sanctuary in heaven that Jesus ministered in.
3. In the case of the book of Hebrews, both are possible (i.e., Jewish readers but in a Greek culture).
4. I like #2 best (see NET, p. 2201, #12).

The use of the terms "copy" and "shadow" are reminiscent of the writings of Philo of Alexandria, a Jewish writer and philosopher who lived from 20 B.C. to A.D. 42 and followed Plato. He allegorized the OT in an attempt to make it relevant to Greek society and to advocate Platonism as a means of elucidating YHWHism.

However, this passage does not reflect Philo, but the ancient Jewish tradition that Moses was given on Mt. Sinai a copy of the heavenly sanctuary—the tabernacle of the wilderness wandering period. This same type of reasoning is present in the Dead Sea Scrolls, which shows it was not unique to Plato (i.e., Greek philosophy). It is interesting that the author of Hebrews never discusses either Solomon's or Herod's Temple (nor their procedures). These were never commanded by God as was the tabernacle (cf. Exodus 25-40), although 1 Chr. 28:19 comes close to claiming that Solomon's plans were divinely inspired.

The Jewish tradition that the earthly tabernacle was a copy of the true tabernacle in heaven can be seen in

1. Exod.25:9, 40
2. Acts 7:44
3. Rev. 11:19; 13:6; 15:5
4. II Baruch 4:5
5. Martyrdom and Ascension of Isaiah 7:10
6. Wisdom 9:8
7. Flavius Josephus' Antiquities of the Jews 3:6:1, and other places

This passage cannot reflect Platonism because the Tabernacle in heaven had substance or reality. In Platonism the heavenly was an ideal, a mental, spiritual reality, but in the Bible it is a physical reality. Heaven is not just ideals/concepts/archetypes, but a true aspect of creation (cf. Col. 1:16).

This heavenly tabernacle will one day cease to exist (cf. Rev. 21:22). It served its purpose during this age, but will not be needed in the eschaton!

SPECIAL TOPIC: FORM (TUPOS)

SPECIAL TOPIC: THE ALEXANDRIAN SCHOOL OF BIBLICAL INTERPRETATION

▣ "He says" This is a quote from Exod. 25:40. The tabernacle was not the plan of Moses, but the revelation of God.

8:6 "He has obtained a more excellent ministry" This is a PERFECT ACTIVE INDICATIVE. This same description of Jesus' excellence is used in connection with the angels in Heb. 1:4.

Notice the author is continuing the comparison of Jesus and the Levitical priest.

1. more excellent ministry
2. better mediation
3. better covenant
4. better promises
5. see Heb. 7:7 for another list of "better"
6. see full list at Heb. 7:7 notes

SPECIAL TOPIC: JESUS IS GREATER THAN

SPECIAL TOPIC: TITLES/FUNCTIONS USED FOR JESUS IN HEBREWS

▣ "He is also the mediator of a better covenant" All the VERBS in Heb. 8:6 are PERFECTS. Like the previous one, this one is a PERFECT ACTIVE INDICATIVE (i.e., an abiding state of being).

The term "mediator" is a legal term denoting an arbitrator. As a priest stands between a holy God and sinful mankind, so too, Jesus as a mediator (cf. Heb. 9:15; 12:24; 1 Tim. 2:5). This is another way of denoting the work of a High Priest.

▣ "better covenant, which has been enacted on better promises" This is a PERFECT PASSIVE INDICATIVE. The author of Hebrews' presentation of Jesus' authority over the Mosaic covenant is revealed by his use of the term "better" (see note at Heb. 7:7).

SPECIAL TOPIC: COVENANT

8:7 "if" This is another SECOND CLASS CONDITIONAL SENTENCE, which is called contrary to fact (cf. Heb. 8:4). This is a major point of the argument. An obviously false statement is used to make a theological point. The first covenant did not produce the desired result of restoration and righteousness.

SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII.

8:8 "For finding fault with them" Not the Law (cf. Matt. 5:17-19), but human weakness was the problem (cf. Rom. 7:12,16; Galatians 3). This introduces the longest OT quote in the NT.

▣ "He says" Verses 8-12 are a sustained quote from Jer. 31:31-34. Notice "He" refers to YHWH; however, in Heb. 10:15 this same phrase is attributed to the Holy Spirit. The inspiration of the OT is sometimes ascribed to the Spirit and sometimes to the Father.

SPECIAL TOPIC: INSPIRATION

▣ "new covenant" This passage in Jeremiah (cf. Jer. 31:31-34) is the only mention in the OT of a "new" covenant, but it is described in Ezekiel 36:22-36. This would have been very shocking to Jews. The full inclusion of Jer. 33:31-34 makes this the longest quote in the NT.

▣ "house of Israel and with the house of Judah" This implies the reuniting of the people of God. After the United Monarchy (Saul, David, Solomon) split in 922 B.C., the northern tribes under Jeroboam I were called Israel and the southern tribes under Rehoboam were called Judah. This collective title implies an all-inclusive reunification of all of God's covenant people, which now includes Gentiles.

SPECIAL TOPIC: ISRAEL (THE NAME)

8:9 "not like the covenant" The difference is not in essence or goal but in methodology; one was OT human-performance based (cf. Leviticus 26; Deuteronomy 28), one is NT grace-based. However, both require a sustained human respnse.

The goal of both covenants was the restoration of the image of God in mankind, damaged in the Fall.

Both covenants had an internal aspect (cf. Deut. 6:6; 11:18; 30:6,14). Faithful followers had God's law in their hearts, but their sinfulness made the law ineffective. The New Covenant solved this by the sinless substitutionary sacrifice of Jesus. There is still an internal and external aspect but now the sacrifice of Jesus and the indwelling Spirit make it possible for humans to remain in fellowship with a holy God.

▣ "On the day when I took them by the hand" This refers to YHWH as Father (cf. Hosea 11:1-4).

SPECIAL TOPIC: THE FATHERHOOD OF GOD

▣ "And I did not care for them" This follows the Septuagint (LXX) translation. The Masoretic Text (MT) has "although I was a husband to them."

8:10 "minds" This follows the Septuagint (LXX) but the Masoretic text (MT) has "within them." This is how the old covenant differs from the new. The old covenant is characterized by Ezek. 18:31 (i.e., "make yourselves a new heart and a new spirit"), the New Covenant by Ezek. 11:19; 36:26-27 (i.e., "I will give you a new heart and put a new spirit within you").

▣ "Hearts" This refers to the entire person (cf. Deut. 6:6; 11:18; 30:6,14).

SPECIAL TOPIC: HEART

▣ "And I will be their God and they shall be my people" This is the covenantal formula of the OT.

8:11 There is a Greek manuscript variation in the term "citizen" versus "neighbor." In light of the Hebrew understanding of covenant brother the variation makes no interpretive difference. As far as the older and more reliable Greek texts are concerned, "citizens" is the best choice (cf. P⁴⁶, א, A, B, D, K, L, and most later minuscule manuscripts).

▣ "Know the Lord,

 For all will know Me" This is covenant language describing not just knowledge but a relational intimacy (cf. Isa. 11:19; 54:13; Hab. 2:14; John 6:45; 1 John 2:20,27). See Special Topic below for this connotation of the Hebrew term.

SPECIAL TOPIC: KNOW

8:12 In this context it is the equality of the New Covenant believers (cf. Jer. 31:31-34). It is mentioned in the NT in Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6; and Heb. 8:8; 9:15. There will be no need for leaders, all will know the Lord and His will and ways.

The sins that God forgives, God forgets (strong DOUBLE NEGATIVE). The OT promises of complete forgiveness are quite wonderful (cf. Ps. 103:3,8-14; Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19). When God forgives, God forgets!!

The Mosaic covenant could not forgive all acts of disobedience (see SPECIAL TOPIC: UNINTENTIONAL SINS). The corporate day of forgiveness (i.e., Leviticus 16), the Day of Atonement (see SPECIAL TOPIC: ATONEMENT) had to be repeated every year.

1. for the sin of the High Priest
2. for the unintentional, ceremonial sins of the nation of Israel

The New Covenant has a complete and permanent forgiveness (cf. Heb. 10:1-4,11-14,17-18).

This phrase requires several comments. First, remember the historical setting. There is a group of people who are clinging to the Mosaic Law and another group who are contemplating returning to the Mosaic Law.

Second, this only has to do with the Law as a means of salvation. The OT surely was, and is, God's revelation (cf. Matt. 5:17-19). The Mosaic Law still has a purpose in God's plan (cf. Galatians 3).

1. It brings people to Christ by showing fallen humanity their sinfulness and need for salvation (cf. Galatians 3).
2. It helps us understand God and His ways.
3. It is related to the new covenant as promise to fulfillment.
4. It was incapable of bringing salvation because of the weakness and sinfulness of fallen mankind.

SPECIAL TOPIC: MOSAIC LAW AND THE CHRISTIAN

SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW

SPECIAL TOPIC: THE TEN COMMANDMENTS, V.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is the author of Hebrews emphasizing so strongly the superior high priesthood of Jesus?
2. Is the book of Hebrews influenced by Greek philosophy (Platonism)?
3. Why is Jeremiah 31:31-34 quoted?
4. Why is verse 12 such a precious promise?
5. How is the Mosaic covenant related to the new covenant Christians?

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