Jesus and the New Covenant (Hebrews 8)

This sermon was preached on 30/6/2013

We have observed that behind the scenes one of the problems facing the readers was that of comparison. Their Jewish countrymen, who had not accepted that Jesus was the Messiah, could point to several aspects of their faith and remind those who had become Christians that those features had been God-given. One of those matters was the covenant relationship that had been made by God with Israel through Moses. What did the Christians have in comparison with that covenant and the things connected to it, such as the Tabernacle?

Keep Jesus Where He Is

In dealing with such a question, we are never to allow others to move away from where Jesus currently is. Often, when any discussion takes place, there is an attempt to make Christians move to a perceived neutral ground. Maybe it is suggested that we should see what we have in common with our opponents before considering the differences we have. The problem is that when Jesus is the focal point there is no neutral ground.  When we move to such a place we inevitably lose what is distinctive us, and that distinctive is all to do with Jesus.

The writer of Hebrews begins his approach to the distinctiveness of Jesus as the mediator by contrasting his place of service with those who served under the limitations of the Levitical law. In verses 1 and 2, he reminds his readers that Jesus functions in heaven, and that he does so from the throne of God. In other words, Jesus fulfills his responsibilities as priest through his position as sovereign and his possession of divine power. 

It is not possible to discuss who Jesus is if we remove from his distinctives. For example, we might meet some who want to explore what Jesus is like as a Teacher. It may be possible to discuss teachers who have similar abilities and compare them. But imagine if the most gifted, most intelligent teacher who has ever lived was the One to whom we wanted to compare someone else. We could not reduce the abilities of that excellent teacher in order to have a meaningful discussion. The discussion will only be meaningful if we take on board the teacher’s capabilities.

If when we argue for the superiority of Jesus, we take away the abilities or position of Jesus, what do we have to say about him? The author of Hebrews has no wish to present Jesus otherwise to who he is or where he is. There is only one Jesus and he helps us from his place of universal power. He serves in a location that was not put together even by the best of men. Instead he serves as a priest in the place where only God could go.

Second, the author stresses to his readers that if they adopt the views of their countrymen they will in theory deprive Jesus of his authority to be where he is (8:3-7). The priests who served in the temple in Jerusalem had to come from the tribe of Levi and trace their descent from the line of Aaron. Jesus could not do that, but that did not mean that he was inferior. It was true that the religious performances in Jerusalem had divine authority, given through Moses by God. At first glance, this would seem to be an unbeatable claim of those Jews who opposed Christianity. But just because a person can quote a Bible verse does not make him right. It is possible that other verses may develop or adjust what was originally required. Therefore, before we say ‘The Bible says’, we need to be sure that what we argue for is in line with what the Bible says. After all, the Jews were claiming to know what the Bible said, but they did not.

In order to prove his point, the author reminded them that the Old Testament itself looked ahead to a time when God would deal with his people differently than how he had done when dealing with them through Moses. This new method is better than what Moses gave because it contains better promises. If the old way had been the best way, then it would not have been replaced. But God himself had predicted through his servants that it would be replaced. This is not to deny that the old way had value – it was a copy and a shadow of the better things. But one does not need a copy or a shadow if he has the substance.

The benefits of the new covenant

It is clear from the quotation taken from the prophecy of Jeremiah that the problem with the old covenant was the impossibility of the Israelites to remain loyal to it. Despite the gentle and fatherly way in which God had led them out of captivity in Egypt, they quickly rebelled against him. This rebellion was repeated many times in their history and eventually the Lord removed them from the land of promise. They no longer were related to him by that covenant which he had made through Moses.

Through Jeremiah, who ministered before and during the initial stages of the Babylonian captivity, God promised that there would be wonderful days in the future when he would make a new covenant with his people (Jer. 31). Jesus referred to this new covenant when he was instituting the Lord’s Supper. On that occasion, when he and his disciples were celebrating the Passover, the feast connected to the old covenant, he stated that his death would be the basis and confirmation of the new covenant when in reference to the cup of wine he said that it symbolized the blood of the new covenant. 

So what are the benefits of the new covenant? The author of Hebrews quotes the passage from Jeremiah in which is mentioned four great provisions of the new covenant. The first is a changed heart and mind.

Renewal of their inner lives  

In order to appreciate this provision, we need to realise what our hearts and minds are like without divine grace. When a person is separated from God, he does not think about God or show any affection for God. His mind will have other interests and his heart will have other affections. It is the mark of every person that by nature they do not put God first in their thinking or in their devotion. 

With regard to the children of Israel, they had received God’s law in a very impressive outward manner when he had given them to Moses at Mount Sinai. As they gathered at the foot of that mountain they observed a very impressive display of the power and the presence of God. Although the display terrified them, they still realised that they should serve such a great God, so they promised to do so. Yet their commitment was short-lived because their hearts as a whole had not been changed.

We may wonder what that has to do with us. After all, we are not Jews and we have no connection historically to what happened to Israel at Mount Sinai. While we did not receive God’s law in such an external way as they did, Paul reminds us in Romans 2 that the law of God is written on the hearts of each of us by nature. We can see this from the fact that we know certain practices are wrong. Yet we also know that such knowledge does not cause us to love God or think about him. Even Adam and Eve in a state of innocence found it impossible to remain loyal to God and his requirements.

So as we look at this first provision of the new covenant we can see why it was needed – natural innocence in Eden, the ongoing possession of conscience even although we have fallen as a race from favour with God, and even the awesome presence of God in giving his laws in a focused way to Israel at Sinai do not provide a way whereby we will give to God the place he should have in our thinking and affections.

The solution to this dilemma is for the Lord to rewrite his requirements on our minds and hearts. But he is not rewriting them on an old unchanged mind and heart. Before he rewrites them, he renews sinners and gives them a radically new inner life. Before, when he had written them on their hearts, it was like sculpting on cold stone. Now, when he re-writes them, it is like embroidering a supple parchment. The cold stone resists the engraving, the supple parchment absorbs the ink, as it were.

When God says that he will put his laws into our hearts and minds he does not merely mean that we will be able to recite the Ten Commandments. Instead he means that we will understand them and be able to apply them in every area of life. Moreover, alongside this understanding will be strong and fresh love to please him. We can say that an important effect of, as well as evidence for, tasting salvation is a delight in the sovereign demands of God.

Relationship with God – new identity

The immediate outcome of having a renewed heart and mind given by God is a new relationship with him. Both God and those with transformed inner life now have new identities. He is identified as their God and they are identified as his people. It was common for the Lord to be identified as ‘the God of Israel’ until they broke the relationship. If we could have asked him for how he wished to be known, this is how he would have described himself. Later on in this book the author will refer to those of whom God was not ashamed to be called ‘their God’. Jesus, on the Day of his Resurrection, told Mary Magdalene that he would ascend to One described as ‘his God and your God, his Father and your Father.’

Of course, we are not surprised that God is capable of being their God. Yet we should be amazed and delighted that here the reality also says that his people will maintain this identity. Unlike the children of Israel, who were fickle and disobedient, those who belong to the new covenant remain his people. They will do so because he has promised to ensure that they will. Elsewhere in the New Testament, we are told that this loyalty will be accomplished by the presence of the indwelling Spirit. 

This relationship is endless. There never will be a time when it will cease. One of the descriptions of the heavenly state is that God ‘will dwell with them, and they will be his people, and God himself will be with them as their God’ (Rev. 21:3). This relationship is multi-faceted and includes membership of his family and enjoying the inheritance we will share with Jesus. And it is promised to us in the new covenant.

Fellowship with God – new experience

Jeremiah looked forward to a time when the knowledge of God would be so common that everyone would have it. No doubt, he had experienced neighbours and communities in which people did not know God or speak about him. But the society of the new covenant would be different because each of them would know God.

We may wonder why there is a stress on it not being necessary for believers to teach one another. The author is not suggesting that they should not talk to one another about the faith. Instead he is saying that each person in the new covenant will take his or her own personal state so seriously that the other believers will find that their friend has been focused on knowing God.

This emphasis on the universality of the knowledge of God is a reminder that in the new covenant it will be more straightforward to know God. In a sense, all we have to do is contrast how Jesus instructed his followers about God and we can see that it is easier to know God more intimately through the work of the Spirit.’

Further, this knowledge of God will not only be intellectual, it will also be from the heart. It may not take us long to grasp intellectually some details about God and then be able to formulate correctly some sentences about him. But to experience those aspects of God will be the delight of a lifetime followed by the delight of eternity. For example, a person in heaven could recite the statement in the Shorter Catechism about God, but where he to do so, he would have a far greater understanding of God that the most erudite theologian on earth.

Jesus defined the meaning of eternal life as knowing the Father and the Son (John 17:3). What was limited under the old covenant (because all under it were not converted) would become widespread under the new covenant (because all under it are converted) and work out in wonderful inner experiences of grace.

Forgiveness from God – full pardon.

The fourth blessing of the new covenant is amazing: ‘For I will be merciful toward their iniquities, and I will remember their sins no more.’ Here is God’s response to our sins – mercy, and his resolve regarding them – remember them no more. As we think about such pardon, we can see several aspects of it. 

First, it was unthought-of by humans until God revealed it was his plan. Second, it is undeserved – we had and can do nothing in order to deserve it. Third, it is unlimited in that it deals with all our sins. Fourth, it is unchanging because God will not remind us about them.

John Owen reminds us that ‘if we let go the free pardon of sin, without respect unto any thing in those that receive it, we renounce the gospel.’ God offers a full, free pardon, which he gives to those who believe in Jesus. It does not matter how numerous or how great their sins are – they will be pardoned because of the greatness of the sacrifice of Jesus.

One of the stupidest remarks made with regard to the gospel is that if we stress pardon too much, people will forget to serve God or be less inclined to do so. Those who so speak forget that forgiveness by God is the most powerful stimulus for serving God. They who are forgiven much love much, said Jesus. If you find your devotion slacking, ask God for pardon slowly, taking time to confess your sins. And as you realise afresh the fullness of his forgiveness, you will dedicate yourself to him anew.

It is not surprising that the author wanted to tell his readers that the new covenant was different from the old. They had lived under the old at one time – now they could forget about it and continue to enjoy the blessings of the new. And they all come from the One who mediates it, Jesus our high priest in heaven. We should always remember that is where he is.