Christ in heaven, the Mediator of the new covenant.
The argument of Hebrews 7:1-28. has a further object than the mere proving our Lord's superiority to Aaron. The priesthood being altered and centered in him, most important facts bearing on the spiritual position of the Hebrews grow out of it. The priesthood was the center of the dispensation; they stood and fell together. A new priesthood means a new and better dispensation. That is the purport of Hebrews 8:10 -18, where this idea is worked out by the writer in three particulars.
I. GOD HAS MADE A NEW COVENANT WITH MEN. A covenant is an agreement. God has undertaken, agreed, covenanted to give certain blessings to men. He is a God in covenant with the race. A testament is a will, a promise to be fulfilled after death. It is a covenant, with the additional idea that it can only be fulfilled after the death of him who makes it. In the Gospels and Epistles (though not so in Old Testament) these two words are used interchangeably as the translation of one word. The two "testaments" are God's two covenants, which can only be fulfilled through the events of Calvary.
1. The history of the Divine covenant. The "new" covenant was only new in a certain sense; in reality it was the old—the original covenant on which the Jewish was temporarily grafted. God's covenant was one from beginning to end. First made in Eden, we see it gradually expanding and working out, till in the Apocalypse we have its perfect consummation in a redeemed world. The covenant with Abraham was a separate and special covenant with regard to his seed alone, and in time to be absorbed in the older covenant of world-wide aspect.
2. What was the purpose of the Abrahamic covenant? Owing to the corrupt state of the world, it was necessary that a nation should be singled out, and prepared to receive the Messiah and his gospel—a nation through which the truth should spread world-wide. Hence the covenant with Israel—a covenant of Law; wonderful blessings promised on obedience. This tended to humiliation, was constantly broken and renewed, and thus carried to the heart of the people the sinfulness of sin, man's inability to deliver himself, and. his need of redemption through another. When that was accomplished it was no more needed, and was abolished, and only the original covenant remained.
II. THE PERFECTION OF THE NEW COVENANT IS SEEN IN ITS CONTRAST TO THE OLD. The prophecy of Jeremiah quoted here contains three particulars of such a contrast.
1. A conscience pacified by perfect forgiveness. The twelfth verse begins with "for," and contains the ground of the preceding. Forgiveness first. In the Jewish economy the expiation of sin was imperfect and temporary, and quite unfit to perfect the conscience of the worshipper. The sacrifices provided a kind of legal pardon by which the nation was kept in special relation to Jehovah, but they could not put away moral guilt; "it was not possible that the blood," etc. But the new covenant made ample provision for all that was needed—a forgiveness free ("merciful"), comprehensive ("iniquities and sins"), irreversible ("remember no more"), a forgiveness that meant the annihilation of the record from the very memory of Heaven.
2. A mind enlightened by direct communion with God. "I will be to them," etc. The Jewish ritual made the people dependent on the priests for their knowledge of Jehovah; they might not enter the tabernacle, nor approach the symbol of the Divine presence; for the mass of Israel clouds and darkness were round about God. But through the new covenant we all have "access by one Spirit unto the Father."
3. A heart willingly consecrated to the Divine service. "My laws in their mind and heart." Even under Judaism some were able to say," Oh how I love thy Law!" but it was not so with the average Jew. To him the Law was irksome and restraining. He might conform to it outwardly, but it was by the compulsion of fear, or a slavish sense of duty; his obedience did not carry his heart with it. But under the new covenant there is a new nature in harmony with the Divine will, a disposition inclining us to obedience. "Lord, what wilt thou have me to do?"
III. BY THE INTRODUCTION OF A NEW AND PERFECT COVENANT, THE OLD IS DISANNULLED. "In that he saith, A new," etc. The practical lesson for today in this is—You are living under the new covenant; see to it that you possess its blessings.
1. Remember the high character of these blessings covenanted to us. Doubtful, shadowy, partial forgiveness; the intervention of the priest for personal knowledge of God; right-doing not so much from willingness as fear;—that was the old covenant. Are not many Christians rather living under this than under the new?
2. Remember the universal possibility of these blessings. The old covenant was restrictive, national, hereditary, and belonged to Abraham's seed only. But under the new covenant exclusiveness has vanished. God is in covenant with the race. His promises are to "every creature." The rainbow of this covenant spans the world.
3. Remember the certain permanence of these blessings secured by the mediation of Christ. As Aaron was the mediator of the old, Christ is of the new covenant; that is, its blessings are bestowed through him. We can only receive them from his pierced hands, and as the result of his priestly work. But he is ever presenting his pleading blood before the throne on his people's behalf, therefore they shall continue for ever. Christ's continuance is the pledge of their continuance; "an everlasting covenant, ordered in," etc.—C.N.
HOMILIES BY J.S. BRIGHT