Down to Earth But Heavenly Minded

What does Hebrews Chapter 8 mean?

Hebrews chapter 8 continues the writer’s explanation for why Jesus, and the new covenant He brings, is superior to the old covenant of Judaism. In prior chapters, the writer has explained how the Promised One could not have been an angel, but had to be human. The writer has also shown that Jesus, because of His perfect life, is in a position to be the ultimate high priest for all mankind. This especially involves the example of Melchizedek, who was both priest and king, and who was honored by Abraham (Genesis 14). In the prior chapter, this association with Melchizedek included the idea that God had always intended to replace the Levitical priesthood with something greater. This was demonstrated using various Jewish Scriptures (Psalm 110).

The chapter begins by extending a bridge from prior ideas. The end of chapter 7 included a description of a priest who was perfect and sinless. This chapter explains that Jesus is this perfect priest, and that He is currently serving in a greater place than some earthly temple. In order to demonstrate this, the writer explains that earthly objects, such as the tabernacle, are intended to be symbols of the “real” covenant with God. Since the promise of the new covenant is heavenly and eternal, it is far better than the old covenant, which fails due to the weakness of humanity (Hebrews 7:19, 23; Romans 7:12).

A major point in favor of this view is that God has predicted this eventual transition. The writer has already cited passages such as Genesis 14 and Psalm 110. Now, another Jewish prophet is added, in a quote from Jeremiah 31:31–34. There, Jeremiah wrote to predict a time, in his own future, when God would create a new covenant with His people. This new covenant would be in the minds and hearts of the people, instead of something external and manmade. Since this prediction was given after the issuing of the Levitical priesthood, it must be a reference to something completely separate.

As the writer of Hebrews reasons, why would God replace the old covenant unless it was flawed (Hebrews 7:11; 8:13)? Since the old covenant was obviously flawed due to a dependence on sinful humans, a better covenant needs to be grounded on better promises. Christ’s ultimate, finished, perfect work on our behalf is that very thing. This sets the stage for chapter 9, which will explore the relationship between the earthly tabernacle and the heavenly work performed by Jesus Christ.

Chapter Context
Hebrews chapter 8 builds on the points made in chapter 7. Jesus’ service as High Priest is superior, since He is given a better position and serves in a better location than the priests of the Old Covenant. This chapter sets up the idea of earthly things being shadows of heavenly things, especially when it comes to the temple and sacrifices. This leads into the focus of chapter 9, which is the superiority of Christ’s sacrifice compared to those of the Levitical system.

Verse by Verse

Verse 1. Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven,

The first few verses of chapter 8 are a bridge between two ideas. The point just made, through the end of chapter 7, is that Jesus is given a greater priesthood than any other man. This included references to Melchizedek, whose priesthood embodied the traits which make Jesus a better, more perfect representative for mankind. The upcoming statement is that the Old Testament system was meant as a symbol—a “type”—of God’s ultimate plan. Hebrews 7:22–28 is used as a springboard to introduce ideas which will be more clearly stated starting in verse 7.

This verse begins to condense the writer’s description of Jesus into a few core ideas. Jesus is morally perfect, so His service as a priest is perfect—this is the meaning of Jesus being “such a high priest.” Jesus is superior because His role is superior, in the same way that Melchizedek was superior to Abraham (Hebrews 7:1–10).

Jesus is described as “seated,” which is often used in ancient literature as a symbol of completed work. A major point of the next chapters is that Christ’s work is entirely done and does not need to be repeated as do the Levitical sacrifices. This seat is said to be at the “right hand” of God, which symbolizes power, authority, and acceptance. Further, this position is said to be “in heaven,” which implies that Jesus is as exalted as possible.

Context Summary
Hebrews 8:1–6 foreshadows the idea that earthly things, such as the tabernacle, are meant to be symbols of heavenly things. In particular, Christ’s role as priest is superior to the Old Testament system because it occurs in the ”true tent” which God has arranged, rather than the earthly tent made by man. God’s words to Moses prove this symbolic nature of the tabernacle. This also leads into a new reference from Jewish Scripture, proving that this was God’s intention all along.

Verse 2. a minister in the holy places, in the true tent that the Lord set up, not man.

The early verses of chapter 8 connect the idea of Jesus’ superior priesthood to the superiority of the covenant He offers to humankind. Verse 1 indicated that Jesus was seated, implying finished work, that He was at the right hand of God, implying power and authority, and that Jesus was in heaven, implying unmatched praise.

Here, the author of Hebrews first introduces the idea that Jesus’ ministry is the actual, eternal plan of God, while what came before was meant to be a symbol. In the book of Exodus, God describes the construction of a temporary building, where Israel was to worship Him (Exodus 25:8–9). This “tent,” or tabernacle, was the appointed place for sacrifices (Exodus 30:10). Jesus, as later verses will show, offers His sacrifice in a more perfect place: heaven, an eternal place constructed by God, instead of a temporary place built by men (Hebrews 9:24).

As this passage continues, these ideas will be used to support the claim the Jesus’ covenant is better than what is offered under the old covenant. And, that this new covenant has always been God’s ultimate plan for the redemption of mankind.

Verse 3. For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer.

Earlier passages referred to Jesus’ role as a priest, offering sacrifice on behalf of mankind (Hebrews 6:19–20). This was part of an explanation of how Jesus’ priesthood, symbolized by Melchizedek, is superior to that of the Levitical priests. Here, in chapter 8, the idea is being applied to the new covenant, as opposed to the old covenant of the Levitical priesthood. Interestingly, the sacrifices of the existing Levitical priests are described as plural: “gifts and sacrifices.” As a priest, Jesus must have “something”—translated “somewhat” in the KJV—to offer God. This word, however, is singular. This implies a difference between the two, namely that Jesus’ sacrifice for sin is a once-and-for-all action. This is a distinction the writer of Hebrews will make again, later in the letter (Hebrews 9:24–26; 10:12).

Along those same lines, the action Jesus takes is described using the word prosenenkē. This is in a Greek tense which implies a past, once-for-all, completed action. The reference to Levitical priests, earlier in the verse, uses the same root word, but with a different tense. That word is prospherein, which is an active, present action.

Putting these two ideas together makes the intent of the original Greek wording that much clearer. Levitical priests “are offering” repeated sacrifices, while Jesus “has offered” a single sacrifice. This passage will continue by providing more details as to why Jesus’ sacrifice, and His covenant, are therefore better than the system of Old Testament Law.

Verse 4. Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law.

In this passage, the writer of Hebrews is connecting the unique priesthood of Jesus to the superiority of the new covenant. In order to do that, prior verses pointed out that Jesus’ service occurs in a superior place: a God-created heaven, rather than a man-made tabernacle (Hebrews 8:1–2). This points to the idea that the rituals and objects of the Old Testament were intended to be symbols of God’s ultimate plan, not the ultimate plan themselves.

Here, the writer of Hebrews again alludes to Jesus’ descent from the tribe of Judah. This is the tribe of kings, but not of priests. So, if Jesus were serving on earth, under the old covenant, He could not be a priest at all. And yet, as the writer has already mentioned, God has promised to bring a figure who is both king and priest (Psalm 110:4), part of a priesthood greater than that of Aaron (Hebrews 7:11–19).

This verse also uses a present-tense description of the Jewish priests bringing offerings according to the law. In the prior verse, this seems to be contrasted to Jesus’ once-for-all sacrifice for sin. Here, however, it serves as part of a prophecy. According to this statement, the temple sacrifices were ongoing. Later in this chapter, the Old Testament system is said to be “passing away.” In AD 70, after this letter was written, the temple was destroyed and the ability to offer gifts and sacrifices under the old covenant was lost (Hosea 3:4).

Verse 5. They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.”

A major point made in the book of Hebrews is that God’s plan to save mankind through Jesus Christ is not a “change” in His will. Rather, this has been the intent of God all along. As support for that idea, the writer has already pointed out places in the Old Testament where God made promises which foretell the replacement of the Levitical law with a better covenant. Prior verses hinted at the idea of God using the laws given to Moses as symbols of what was to come. This verse makes that claim directly.

The writer cites Exodus 25:40, which is similar to Exodus 25:9, where Moses is told that he is to follow the “pattern” given to him by God. This is a theme often explored in the Bible, that God will use events and objects in order to symbolize His plan of salvation. Those patterns, often called “types,” become useful as explanations of God’s will. Two potent examples come from Israel’s own history. One is the events of the first Passover, which symbolized mankind’s salvation through faith in the sacrifice of Christ (Exodus 12:1–28). Another is the incident with the bronze serpent, which again symbolized salvation rooted in faith, as well as providing a shadowy reference to Jesus’ crucifixion (Numbers 21:4–9).

In the book of Hebrews, the writer argues that all of the Old Covenant rituals and objects are meant to be shadows of the “real” plan of God. That plan is fulfilled in Jesus Christ.

Verse 6. But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.

This verse summarizes the next section of Hebrews, and could be considered a synopsis of the entire letter. Earlier passages explained why Jesus’ priesthood and service are superior to that of the Levitical priests. Further, this “better” covenant is said to have been God’s plan all along. Numerous Old Testament references were given to show that God, both before and during the era of the Levitical priesthood, had promised exactly what He delivered through Christ.

To this point, most of the book of Hebrews has focused on the unique characteristics of Jesus, in contrast to Levitical priests or spiritual beings such as angels. Some mention has been made, however, of the fact that the same God who created the old covenant had predicted something “better” in the future. Verse 7 re-states this logic in plain terms. Why would God replace the old covenant if it was the best He had to offer? This will be followed by a quotation from the prophet Jeremiah, which shows how God’s plan, even then, was to bring people to salvation through Christ.

This verse is the first of three times where the writer of Hebrews will refer to Jesus using the Greek term mesitēs, which means “one who intervenes, or an arbitrator,” and is often translated as mediator.

Verse 7. For if that first covenant had been faultless, there would have been no occasion to look for a second.

Earlier passages in the book of Hebrews pointed out that God’s promises clearly point to something better than the Levitical priesthood. References to passages such as Genesis 14 and Psalm 110 were used to prove that God had a purpose in mind which went beyond the Old Testament law. Those rituals and objects were meant as symbols of the truth, not the truth itself. Here, that same idea is stated in clear language: the old covenant, by itself, is flawed. If that system had been perfect, there would have been no reason for God to promise something better. Therefore, if God Himself made the promise of a “new covenant,” we cannot claim that the old covenant is His ultimate plan.

The upcoming quotation is from the prophet Jeremiah, who wrote about the impending defeat and exile of Israel, many centuries before the birth of Jesus Christ. Even then, God was pointing to a relationship with mankind beyond rituals and repetitive sacrifices. The description provided by Jeremiah exactly matches the pattern fulfilled by Jesus, and preached by the apostles who followed Him.

Context Summary
Hebrews 8:7–13 uses a quotation from Jeremiah to support an important claim. According to the author of Hebrews, God has always intended to replace the old covenant of the Levitical priests with a new covenant, centered on the work of Jesus Christ. Jeremiah’s description of a covenant, explicitly different from what Israel was given during the Exodus, describes the personal, internal nature of the Holy Spirit in a saved believer. Jeremiah’s words also place great emphasis on ”I will” statements coming from God.

Verse 8. For he finds fault with them when he says: “Behold, the days are coming, declares the Lord,when I will establish a new covenant with the house of Israeland with the house of Judah,

This begins a quotation from another Old Testament prophet, found in Jeremiah 31:31–34. This is used to support the writer’s claim that God promised a “better” covenant than the Old Testament system of priests and sacrifices. Earlier in this letter, the writer of Hebrews offered passages such as Genesis 14 and Psalm 110 to show this promise. Here, he introduces yet another place in Jewish Scripture where God explicitly says He will one day replace the Levitical priesthood with something superior.

The language used by Jeremiah is very clear: this is a “new covenant,” something meant to replace the “old covenant.” Further, Jeremiah’s statement is forward-looking. This is a promise God made which was meant to be fulfilled at some later date. Jeremiah was not looking into the past, at some decree God had made long ago. This was, at the time, a new statement from God. The reference to the people of Israel, as well as the house of Judah, emphasizes that this is part of God’s plan for His chosen people, one which would be extended to the rest of the world through Jesus Christ (Romans 3:20; 5:12).

Verse 9. not like the covenant that I made with their fatherson the day when I took them by the hand to bring them out of the land of Egypt.For they did not continue in my covenant,and so I showed no concern for them, declares the Lord.

This passage comes from Jeremiah 31:31–34, where that Old Testament prophet records God’s promise to create a “new covenant” with the people of Israel. The language of this passage is extremely clear: God’s intent is to provide something new, something different from the existing Levitical priesthood. This quotation is used to support the main assertion of the author of Hebrews: that God has always intended for salvation to come through Christ, and not through the Old Testament Law.

This passage repeats the idea that this promised covenant is something new. This is not the same arrangement which God made with the “fathers” of Israel, meaning the people who left Egypt during the Exodus. As earlier verses pointed out, if God is planning to make something new in the future, it necessarily means that God does not consider the “old” system to be perfect. And, in fact, it is not. This quotation from Jeremiah explains how the new covenant, fulfilled in Christ, is superior.

One of the flaws noted in the old covenant—the primary flaw, in fact—is the lack of obedience from God’s people. Even though Scripture indicates that the new covenant is superior, all of the drawbacks of the old covenant are rooted in human flaws (Hebrews 8:8; Romans 3:20). Priesthood is inherited (Hebrews 7:20), priests die (Hebrews 7:23), priests sin (Hebrews 7:27). Here, the fact that the people disobey and defy the covenant is mentioned. This, for Israel, came with the very consequences promised them by God (Deuteronomy 30:15–19). The new covenant is superior, primarily, because it is grounded in the work of Jesus Christ, rather than in fallible human efforts (Galatians 2:16).

Verse 10. For this is the covenant that I will make with the house of Israelafter those days, declares the Lord:I will put my laws into their minds,and write them on their hearts,and I will be their God,and they shall be my people.

This verse continues a quotation from Jeremiah 31:31–34. The writer of Hebrews is pointing out that God Himself promised to give the people a “new covenant.” Logically, then, this means that the old covenant is inferior to whatever God has planned for the future. If it was not, why would He change it? This is part of the argument that God’s intent was always for salvation to come through Jesus Christ, not through the Old Testament Law. Prior verses proved that this promised covenant was new, not merely a re-use of the old, and that the primary weakness of the old covenant was its reliance on human efforts.

In this verse, Jeremiah describes a new covenant between God and man which perfectly describes the ministry of Jesus Christ. In particular, this verse points out the difference between a covenant based on external, legalistic rules and one based on internal, personal experience with God. This drive for obedience, from the inside out, is the work of the Holy Spirit in those who are saved (2 Corinthians 3:1–3). Jeremiah was not the only prophet to make such a claim; the idea is also seen in places such as Ezekiel 36:26–27.

Verse 11. And they shall not teach, each one his neighborand each one his brother, saying, ‘Know the Lord,’for they shall all know me,from the least of them to the greatest.

The writer of Hebrews is using a quotation from Jeremiah 31:31–34 to make an important point. God, even while the Old Testament Law was in effect, was already promising to give His people a “new covenant.” The nature of this promise is explained in Jeremiah’s words, with a special emphasis on the new agreement being something “inside” of the people, rather than something “outside.” This is the ultimate distinction between the old and new covenants. Levitical priesthood requires a reliance on laws, obedience, rituals, and ongoing, imperfect sacrifices for sins. Jesus Christ offers a personal, internal, eternal, and completed forgiveness for sins.

As part of this, those who are “brothers” in Christ will “know the Lord.” This also speaks to the indwelling of the Holy Spirit, as a guide and teacher for those who are saved (John 16:7–11). The focus of the old covenant was on adherence to rules and laws, taught and interpreted by others. The new covenant focuses on a personal relationship and response to God, through Christ.

Verse 12. For I will be merciful toward their iniquities,and I will remember their sins no more.”

This verse completes a quotation from Jeremiah 31:31–34. This is cited by the writer of Hebrews to prove that God always intended to replace the flawed “old covenant” of the Levitical priesthood with a perfect “new covenant” centered on Jesus Christ. The flaws of the old covenant were all rooted in their dependence on human beings. Part of this dependence was the need for constant sacrifice. Priests themselves were sinful (Hebrews 7:27), and died (Hebrews 7:23), and so their sacrifices could only temporarily serve to atone for sin. Jesus, on the other hand, is described as one who offers a perfect sacrifice (Hebrews 9:11–12), eternally interceding for us in heaven (Hebrews 7:24–25).

In that context, this statement about God being merciful and forgiving sins is meant to be distinguished from the work of the old covenant. Earlier statements from God, through Jeremiah, made it clear that the promised covenant was something different from what was given to Israel after leaving Egypt. God’s approach to mercy and sin, here, is tied directly to this new covenant, in contrast to the old. In other words, only the new covenant can truly save us from our sins; the old covenant was never meant to.

In poetic terms, a person “forgets” or “remembers no more” when they choose to act as if something has not happened. It does not imply literal amnesia. God is not erasing our sin from His consciousness or His awareness. However, for those who accept Christ, God is able to “forget” their sins.

Verse 13. In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.

Verses 8 through 12 contained a quotation from Jeremiah 31:31–34. This was offered as proof that God’s intent was never to use the old covenant—the Levitical priesthood—to obtain the ultimate salvation of mankind. Rather, those rituals and laws were meant to point towards the eventual Messiah (Hebrews 8:5). Even the tabernacle was intended as an earthly symbol, or a “pattern,” of the real altar in heaven (Hebrews 8:1–2).

This verse returns to the point being made by the writer of Hebrews: God is the one replacing the old covenant with the new covenant, since the old system was flawed and imperfect (Hebrews 7:11). This new covenant is superior because it is not based on physical, earthly things (Hebrews 5:9; 9:12). As pointed out earlier by the writer of Hebrews, this prediction of a replacement for the Levitical priesthood is not rare or unique in the Jewish Scriptures (Psalm 110:4; Ezekiel 36:26–27).

At the same time, this comment is prophetic. Earlier in this chapter, the sacrifices of the priests were described using a present-tense verb. In other words, at the time the book of Hebrews was written, the temple was still being used for ritual sacrifice. This verse, however, indicates that the now-obsolete old covenant is “ready to vanish away.” Not long after these words were written, the Jewish temple was obliterated by the Romans. As predicted here and elsewhere (Hosea 3:4; Luke 21:6), this ended Israel’s ability to offer official sacrifices, a state which has persisted even until now.

End of Chapter 8.

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