Hebrews New Covenant / Old Covenant
Preconceptions About Hebrews
It’s very easy to approach the Bible with preconceptions about what it should be saying to us and then trying to fit what it says to the model in our head. Theologians have argued for decades that Galatians show that the written torah law is “done away”; whereas a closer examination indicates that Paul, like Christ is more likely to be criticizing some of the “oral torah” traditions of the Pharisees (later codified in the Mishnah); which as a Pharisee, Paul was more than qualified to do.
Hebrews is often subject to the same difficulties. Like Galatians, many suppose that it too signals that certain aspects of the written Torah law have been “done away”, but how can this be if Matthew 5:18 and Revelation 21:1 are so clear ? So, trying to put our pre-conceptions behind us, let’s begin by taking a helicopter view of the book.
Structure of Hebrews
Below is the view of the structure of Hebrews as offered by The Expositor’s Bible Commentary.
I. Introduction (1:1-4)
II. The Excellence of the Christ (1:5-3:6)
A. Superior to Angels (1:5-14)
B. Author of "Such a Great Salvation" (2:1-9)
C. True Man (2:10-18)
D. Superior to Moses (3:1-6)
III. The Promised Rest (3:7-4:13)
A. Scriptural Basis (3:7-11)
B. Some Did Not Enter the Rest (3:12-19)
C. Christians Enter the Rest (4:1-10)
D. Exhortation to Enter the Rest (4:11-13)
IV. A Great High Priest (4:14-5:11)
A. Our Confidence (4:14-16)
B. The Qualities Required in High Priests (5:1-4)
C. Christ's Qualifications as High Priest (5:5-11)
V. The Danger of Apostasy (5:12-6:20)
A. Failure to Progress in the Faith (5:12-14)
B. Exhortation to Progress (6:1-3)
C. No Second Beginning (6:4-8)
D. Exhortation to Perseverance (6:9-12)
E. God's Promise Is Sure (6:13-20)
VI. Melchizedek (7:1-28)
A. The Greatness of Melchizedek (7:1-10)
B. The Royal Priesthood of Melchizedek and of Christ (7:11-14)
C. Christ's Priesthood Superior Because of:
1. His life (7:15-19)
2. The divine oath (7:20-22)
3. Its permanence (7:23-25)
4. His better sacrifice (7:26-28)
VII. A New and Better Covenant (8:1-10:39)
A. Christ's "More Excellent" Ministry (8:1-7)
B. The Old Covenant Superseded (8:8-13)
C. The Old Sanctuary and Its Ritual (9:1-10)
D. The Blood of Christ (9:11-14)
E. The Mediator of the New Covenant (9:15-22)
F. The Perfect Sacrifice (9:23-28)
G. The Law a Shadow (10:1-4)
H. One Sacrifice for Sins (10:5-18)
I. The Sequel—the Right Way (10:19-25)
J. The Sequel—the Wrong Way (10:26-31)
K. Choose the Right (10:32-39)
VIII. Faith (11:1-40)
A. The Meaning of Faith (11:1-3)
B. The Faith of the Men Before the Flood (11:4-7)
C. The Faith of Abraham and Sarah (11:8-19)
D. The Faith of the Patriarchs (11:20-22)
E. The Faith of Moses (11:23-28)
F. The Faith of the Exodus Generation (11:29-31)
G. The Faith of Other Servants of God (11:32-38)
H. The Promise (11:39-40)
IX. Christian Living (12:1-13:19)
A. Christ Our Example (12:1-3)
B. Discipline (12:4-11)
C. Exhortation to the Christian Life (12:12-17)
D. Mount Sinai and Mount Zion (12:18-24)
E. A Kingdom That Cannot Be Shaken (12:25-29)
F. Love (13:1-6)
G. Christian Leadership (13:7-8)
H. Christian Sacrifice (13:9-16)
I. Christian Obedience (13:17)
J. Prayer (13:18-19)
X. Conclusion (13:20-25)
A. Doxology (13:20-21)
B. Final Exhortations (13:22-25)
As a top level overview the Expositor’s outline suits our purpose. We’ll possibly take issue with some of it’s details later.
Hebrews - Date
Expositors suggests that the date that Hebrews was written was early; perhaps “a date near or even during the war of A.D. 66-70”.
Hebrews’ Common Thread – Jesus Christ Our High Priest in Heaven
What this particular overview mentions, but perhaps doesn’t emphasize sufficiently, is the common thread which runs through at least nine consecutive chapters of the epistle, from Hebrews 2 to Hebrews 10. That is, the subject of Jesus Christ being our High Priest (after the order of Melchisedec) in Heaven.
Let’s take a closer look at this.
Hebrews 2:
17 Wherefore in all things it behoved him [i.e. Jesus Christ] to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
Hebrews 3:
1 ¶ Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;
Hebrews 4:
14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
Hebrews 5:
1 ¶ For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.
3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins.
4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
8 Though he were a Son, yet learned he obedience by the things which he suffered;
9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
10 ¶ Called of God an high priest after the order of Melchisedec.
Hebrews 6:
20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.
Hebrews 7:
11 ¶ If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest* should rise after the order of Melchisedec, and not be called after the order of Aaron?
* Arguably, to be consistent with Hebrews 5:10 and Hebrews 6:20, not just a “priest”, but a “High Priest”
Hebrews 8:
1 ¶ Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.
Hebrews 9:
7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people
...11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
...24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
Hebrews 10:
19 ¶ Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
21 And having an high priest over the house of God;
That Hebrews is attempting to convince its audience that Jesus Christ is our High Priest isn’t controversial.
However, despite the point being made very clearly as we’ll see in just a second; there is usually a major misunderstanding about this most important subject.
| Jesus Christ’s role as High Priest is NOT ON EARTH (for now at least) . |
For example:
Hebrews 9:
23 ¶ It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
Indeed to the surprise of many, the author of Hebrews very clearly shows that the Levitical priesthood continued to legitimately offer sacrifices at the Temple until they no longer could, when it was destroyed by the Romans in AD 70.
Let’s take a good look at this now in:
Hebrews 8:1-4
1 ¶ Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.
4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: |
Did you notice that ?
"If he were on earth he should not be a priest, seeing that there are priest that offer gifts (or sacrifices) according to the (written Torah) law".
Hebrews 8 is one of those indicators that indeed the book was written before AD 70 (when the Romans destroyed the Temple in Jerusalem); because as we can see from verse 4, sacrifices made by the Levitical priesthood were ongoing when the epistle was written.
What’s fascinating about Hebrews 8:4 though, is that nowhere does the author of Hebrews suggest that the priests offering these sacrifices (long after Jesus Christ’s crucifixion and the Feast of Pentecost when God’s Spirit was given to the Church in Acts 2), were doing so illegitimately. On the contrary Hebrews asserts that Jesus Christ Himself can't offer sacrifices on earth whilst the Levitical (high?) priesthood exists!
Moreover, Hebrews 8:4 endorses Levitical sacrifices long after the crucifixion.
However, the author of Hebrews could have chosen to modify verse 4 by writing something like:
...seeing that there are priests that offer gifts according to the law, except that God has already shown that what they're doing is no longer valid
...but didn't.
So Verse 4 is particularly difficult to explain if one holds the view that the so called “sacrificial law” was “done away” either when Christ was crucified or when God poured out His Spirit to the Church at the Feast of Pentecost (Acts 2).
But Hebrews Says The "Sinai Covenant" is "Old" or Redundant Doesn't it?
Along with the book of Galatians, several scriptures in Hebrews are typically advanced by Christian theologians in support of arguments that certain (selected) parts of the written Torah law can be (spiritually) replaced. These include:
12 For the priesthood being changed, there is made of necessity a change also of the law.
13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
Common Denominators Between Christianity & Judianity
However, whilst there are differences of opinions between Judianity and Christianity particularly about the interpretation of these scriptures, it is important to acknowledge that there are certain key principles which Judianity and Christianity share.
- Christ is our Passover, sacrificed for us (1 Cor 5:7)
- The “church” is referred to as the Temple of God (1 Cor 3:16-17, Eph 2:20-22, 1 Cor 6:9, 2 Cor 6:16, Rev 3:12).
- The church is to offer up spiritual sacrifices (1 Peter 2:5, Roms 12:1)
- Christ is our Heavenly High Priest (Heb 9:11)
- Animal sacrifices never paid for any sins (Heb 10:1,4,11)
- Animal sacrifices are fulfilled in Messiah’s sacrifice (Heb 10:12).
- Certain individuals have been given God's Spirit (Num 11:24-29, Acts 2:4, Romans 8:9-17) in advance of it being made more universally available (Ezekiel 36:25-27, Jeremiah 31:31-34 and Joel 2:28-32).
Explaining Judianity's View of Hebrews' New Covenant / Old Covenant
To understand Judianity's perspective on Hebrews, let's begin by taking a look at each of these four scriptures in more detail. Let's go firstly to Hebrews 9:10.
Judianity on Hebrews 9:10 and the "Time of Reformation"
Hebrews 9:
10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
What does the "time of reformation" refer to?
Most Christian commentators agree that years after the crucifixion, the apostle Paul, kept Nazirite vows, which involved becoming ritually pure and the offering of an animal sacrifice at the Temple. Furthermore, we read in Ezekiel 40:-48: & Zechariah 14:20-21, of a Millennial Temple (still in the future). So, arguably despite the substantial gap between the destruction of the Second Temple in AD70 and the construction of the Third Temple fulfilling Ezekiel's vision, nothing has actually been reformed...yet. In fact, what we see since AD70 is simply a gap between Temples, not unlike the much shorter gap between the destruction of Solomon's (First) Temple by the Babylonians, and the reconstruction of the (Second) Temple under Ezra and Nehemiah.
However, at the end of the Millennium when Revelation 21 is fulfilled, we see something substantially different.
Revelation 21:22
:22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
For those who perhaps still question whether the fully operational Temple to which Ezekiel and Zechariah refer (in Ezekiel 40-48 and Zechariah 14:20) will exist during the millennium, Revelation 21:22 (above) begs an important question:
“If there isn’t a Temple during the Millennium, why mention a Temple’s non-existence after the Millennium”?
This verse only makes sense if it contrasts a Temple during the Millennium with no Temple after the Millennium. |
This "reformation" is not at all inconsistent with Christ’s words in Matthew 5:17,18 and 19 and Revelation 21:1.
When Revelation 21 is fulfilled, the yet future (Third) Millennial Temple will indeed no longer be required, as the written Torah can indeed be changed at that time, in accordance with Christ’s words in Matthew 5:17,18 and 19 because heaven and earth will, by then, have passed away (Revelation 21:1).
This suggests then that the “time of reformation” referred to in Hebrews 9:10 is yet in the future, when Revelation 21 is fulfilled, following the end of the Millennium.
Let's take a look now at another of the four scriptures: Hebrews 8:13.
Judianity on Hebrews 8:13 - The "Old Covenant Vanishing Away"
To really understand this, we’ll need to look more closely at its context.
Hebrews 8:6-13
6 ¶ But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
7 For if that first covenant had been faultless, then should no place have been sought for the second.
8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.
10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
13 In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away. [AV/KJV]
The author of Hebrews is quoting the prophecy in Jeremiah 31:31, so it’s worthwhile taking some time to understand this for reasons of context.
Ezekiel 36 and Jeremiah 31
Ezekiel 36 parallels Jeremiah 31. In the same way that Jeremiah prophesies that God will write His laws on people's hearts (vs 33), Ezekiel 36 says that by having God's Spirit within them, people will be caused to keep the statutes and judgments of the law. Nowhere here is there even a hint that the "New Covenant" will nullify the written Torah law. In fact, arguably both Ezekiel 36 and Jeremiah 31 say exactly the opposite.
Let's look at Jeremiah 31 specifically:
Jeremiah 31:31-34
31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:
32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:
33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
Essentially the point that is being made in Hebrews 8: is: if Jeremiah 31:31 refers to a “New Covenant”, that must mean that at some time the current covenant will become “Old” and pass away.
There’s nothing wrong with that logic.
However, Hebrews 8:13 adds: what is becoming old is “ready to vanish away”, or “will soon disappear”. Looking at alternative translations, this is confirmed.
Hebrews 8:13:
13 By calling this covenant “new,” he has made the first one obsolete; and what is obsolete and aging will soon disappear. [NIV]
13 in the saying ‘new,’ He hath made the first old, and what doth become obsolete and is old is nigh disappearing. [Young's Literal Translation]
Hebrews 8:13 seems to indicate that (at least from the perspective of the author) that the New Covenant would be ushered in “soon”.
However, it seems that the Old Covenant hadn’t yet disappeared and been replaced by the New Covenant, or else verse 13 wouldn't say:
"will soon disappear" or "is nigh disappearing".
Instead it would say:
"has disappeared"
...wouldn't it?
Presumably then, the so called "Old Covenant" was still valid and the "New Covenant" had not yet been launched when Hebrews was written. That's consistent with Hebrews 8:4 which endorsed the ongoing role of the Levitical priesthood in offering gifts (or sacrifices) as we saw above.
Earlier Christ, despite condemning their behaviour, had attested to the validity of the Scribes and Pharisees authority in Matthew 23:1
1 ¶ Then spake Jesus to the multitude, and to his disciples,
2 Saying, The scribes and the Pharisees sit in Moses’ seat:
3 All therefore whatsoever they bid you observe, that observe and do;
So why hadn't the "New Covenant" already replaced the "Old Covenant" by the time Hebrews 8:13 had been written?
No Redundancy Notices for The Levitical Priesthood & the Sanhedrin?
Since Christ's sacrifice had occurred and the Holy Spirit was given to the Church at the Feast of Pentecost (Acts 2); couldn't God have given the Levitical priesthood some sort of "redundancy notice" and have started the "New Covenant" then? Couldn't God have written something on the wall at a Sanhedrin meeting, (not unlike what happened at Belshazzar's feast in the book of Daniel) to make the Sanhedrin and Levitical priesthood redundant?
Was God Waiting Until the Destruction of the Temple ?
Again, why some years after the crucifixion and Acts 2, when Hebrews 8 was written, was the so called "Old Covenant" still not replaced ? Did God have to wait almost forty years for the Roman legions to destroy the Temple for this to happen ? Arguably not. Had God wanted to shut down the Temple after either the crucifixion, couldn't He simply have made the earthquake (that happened at that time) just that bit more destructive, or if He had wanted to wait until His Spirit had been given to the Church in Acts 2, couldn't He have simply flattened the Temple in a second earthquake following Pentecost ?
Did God Forget To Stop The Temple System... for Almost Forty Years?
Or, did God simply forget to do something about the Levitical priesthood...for almost forty years until Titus' legion's arrived ? Wouldn't that have been a rather unusual "loose end" to the so called "Old Covenant", if indeed it was the case ?
"Old Covenant" Not Yet Universally Replaced
In fact verses 33 and 34 of Jeremiah 31 (and of course verses 10 and 11 of Hebrews 8: where Jeremiah 31 is quoted) suggest that the New Covenant is associated with a widespread understanding and indeed adoption of God’s values throughout Israel.
Jeremiah 31:33-34
33 But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
But Most Jews in Israel Don't Know Their Messiah
The CIA World Factbook, claims that more than 75% of Israelis are “Jewish”, and as a matter of principle Jews don't believe that Yeshua/Jesus of Nazareth is their Messiah. As such, it can hardly be argued (even more than 1900 years after Hebrews 8: was written) that Israelis “know God” to the extent that Hebrews 8/Jeremiah 31 demands.
Arguably then at the very least, we can’t be confident that Hebrews 8/Jeremiah 31 and Ezekiel 36 will be entirely fulfilled until at least everyone in Israel and Judah acknowledges Jesus (Yeshua) as their Messiah. Wouldn't you agree? This certainly hasn’t happened yet, and such a dramatic and widespread change of attitude is unlikely to happen unless and until God pours out His Spirit on a grand scale. Arguably, this is not least because mankind’s (not just Israel and Judah’s) natural state is one of enmity with God (Jeremiah 17:9, Romans 8:7).
However, Joel 2 talks of such a time, following the “Day of the Lord” which precedes the Millennium.
Joel 2:1,28-29
1 ¶ Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand;...
...28 ¶ And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.
What’s interesting about this scripture is that it suggests that God will pour His Spirit out, “upon all flesh”, presumably not just Israel. It seems, there are also some parallels here with Zechariah 14:9. Verses 1-3 though, remind us of the context.
Zechariah 14:1-3
1 ¶ Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.
2 For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.
3 Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
Zechariah also seems to infer that this yet future “Day of the Lord” is followed by just such a time that God and His values are more universally understood.
Zechariah 14:
8 ¶ And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.
9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.
So it seems from the context of Hebrews 8 / Jeremiah 31 & Ezekiel 36 that the reference to the “New Covenant” being widespread refers to a time when Israel acknowledges Yeshua/Jesus as its Messiah, a time when God pours His Spirit upon all flesh. Although Hebrews 8:13 clearly refers to the New Covenant as coming “soon”, other scriptures make it plain that God’s Spirit will not be poured out on all flesh until a time yet future following “the Day of the Lord”.
So whilst the author of Hebrews appears to be suggesting that God's Spirit will be made more universally available "soon", we know that more than nineteen hundred years later this still hasn’t happened.
So Why Does Hebrews 8:13 Make Things Sound So Immanent ?
Why would the author of Hebrews suggest that the outpouring of God’s Spirit on a grand scale would be immanent?
One possible explanation is that terms such as “nearly” disappearing or “soon” disappearing, are relative and in terms of Biblical fulfillment can mean much longer than we would (humanly) expect. However, that's a not particularly satisfactory explanation, given that we're still waiting after more than 1900 years for the prophetic events of Ezekiel 36, Jeremiah 31, Zechariah 14 etc to be fulfilled.
Alternatively, it could simply be that the author of Hebrews (whoever it was) believed sincerely (but incorrectly) that Christ’s return was more immanent than it actually was.
Interestingly there are at least three potential scriptural endorsements for this view from within the book of Hebrews itself. Indeed in setting the context for subsequent chapters, the first verses of the book state:
Hebrews 1:1-2
1 ¶ God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
Furthermore in Hebrews 10 there are two further allusions to the expectation that Messiah’s return was thought to be immanent.
Hebrews 10:25,37
25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.
37 For yet a little while, and he that shall come will come, and will not tarry.
Similarly, some would argue that this wasn’t an uncommon view at the time. Some suggest that Paul believed that the return of Christ (which he too refers to as “the day of the Lord”) was immanent. He thought he’d still be alive.
1 Thessalonians 4:15
15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
A few verses later, in the next chapter Paul confirms that he’s referring to the same events that Joel and Zechariah had.
1 Thessalonians 5:2
2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
However, some years later at the end of his life, in 2 Timothy Paul appears to be resigned that he won’t be alive at Messiah’s return.
2 Timothy 4:6-8
6 For I am now ready to be offered, and the time of my departure is at hand.
7 I have fought a good fight, I have finished my course, I have kept the faith:
8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.
As such, it’s argued that this indicates that Paul wrongly believed that Christ’s return would occur more rapidly than it actually would. Interestingly there is a strong body of opinion which argues that Paul wrote Hebrews.
Irrespective though of who wrote it, it seems reasonable to argue that the expectation at the time that Hebrews was written was, that Christ’s return and the fulfillment of Jeremiah 31: was more immanent than it in fact was. This could certainly explain the language used throughout the book and particularly in Hebrews 8.
Hebrews 8:6-13 cites the prophesy of Jeremiah 31:31-34 which relates to a time after Christ’s return. Arguably from Ezekiel 40-48 and Zechariah 14:20-21 an operational Temple will exist during the Millennium and as such, elements of the written Torah relating to sacrifices can’t be “done away” until after the Millennium.
However, Revelation 21:22 does show that after the Millennium such a temple will no longer be necessary. Arguably then, by this time the New Covenant will be universally in force and indeed the written Torah laws will become the “Old Covenant”. Since there’s a new heaven and new earth at that time (Rev 21:1) this is in strict accord with Christ’s words regarding the validity of every jot and tittle of the written Torah until the first heaven and first earth have passed away (Matt 5:18).
Having reviewed Heb 9:10 and now Heb 8:13 with (Jeremiah 31 and Ezekiel 36), let's move on to Hebrews 7:12.
Judianity on Hebrews 7:12 - "A Change of the Law"
Let’s try to understand the context behind Hebrews 7:12.
Hebrews 7:11-17
11 ¶ If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
12 For the priesthood being changed, there is made of necessity a change also of the law.
13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.
14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.
15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,
16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.
17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.
This passage is clearly about Jesus Christ becoming our eternal heavenly High Priest after the order of Melchisedecas the following examples show.
Hebrews 5:6
As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
Hebrews 6:20
…even Jesus, made an high priest for ever after the order of Melchisedec.
Hebrews 7:17
For he testifieth, Thou art a priest for ever after the order of Melchisedec.
All three of these references are quotations from one of the seven verses of another prophecy in Psalm 110, the context of which interestingly shows also that it is yet to be fulfilled.
Psalm 110:1-7
1 ¶ A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
5 ¶ The Lord at thy right hand shall strike through kings in the day of his wrath.
6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
7 He shall drink of the brook in the way: therefore shall he lift up the head.
These events (e.g. vs 5 & 6) clearly haven't happened yet.
It seems that the change of law referred to in Hebrews 7:12 (possibly better translated as “movement” of law) appears to relate to the fact that the Heavenly High Priest comes from the tribe of Judah, rather than being a descendent of Aaron, as it says in verse 11:
...what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?
References to Prophesies Which Haven't Yet Been Fulfilled In Their Entirety
Like Hebrews 8 refers to prophesies which have yet to be universally fulfilled, such as Jeremiah 31 and Ezekiel 36. Hebrews 7 also refers to an as yet unfulfilled prophecy (Psalm 110). Arguably then, this suggests that both Hebrews 8 and Hebrews 7 are discussing a time still future, when these prophesies will be fulfilled in their entirety.
The Levitical Priesthood Remains Valid on Earth
However what is clear, is that Hebrews 7:12 is not, as is often presumed, a reference to the changing of the Levitical Priesthood or the redundancy of the sacrificial system now, as (previously argued) Hebrews 8 clarifies only a few verses later:
Hebrews 8:
1 ¶ Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.
4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.
OK, now let's now take a look at Hebrews 10:9.
Judianity on Hebrews 10:9 "Taking Away The First To Establish The Second"
Hebrews 10:
9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
And looking at the broader context.
Hebrews 10:
1 ¶ For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
The absence of a temple in the New Jerusalem (Revelation 21:22) indicates that sacrifices will indeed cease, but only after the Millennium, since a Temple will be operating throughout the Millennium.
3 But in those sacrifices there is a remembrance again made of sins every year.
4 For it is not possible that the blood of bulls and of goats should take away sins.
5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
6 In burnt offerings and sacrifices for sin thou hast had no pleasure.
7 ¶ Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
Hebrews 10
6 In burnt offerings and sacrifices for sin thou hast had no pleasure.
7 ¶ Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
…seems to quote (at least partially) from Psalm 40:
Psalm 40:
6 ¶ Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
7 Then said I, Lo, I come: in the volume of the book it is written of me,
8 I delight to do thy will, O my God: yea, thy law is within my heart.
Similarly:
Psalm 51:16-17
16 For thou desirest not sacrifice; else would I give it (AV margin: that I would give it): thou delightest not in burnt offering.
17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
It is often argued by Christian theologians, that these verses from the Hebrew Scriptures are clues that sacrifices would become redundant after the crucifixion.
Arguably this is reading into scripture. Both of these psalms of David are quoting from the confrontation between Saul and Samuel following the battle with the Amalekites in 1 Samuel 15:
1 Samuel 15:
22 And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.
Saul had spared Agag and allowed the people to keep the best of the Amalekite flocks – ostensibly for sacrifices. Samuel was simply rebuking Saul for failing to obey God’s command to slaughter both the Amalekite king and flocks and telling him that it would have been better to keep God’s command and not need to repent of the sin. These psalms are simply reflecting the universality of this principle.
God’s preference is that people don’t sin in the first place and therefore don’t have to sacrifice at all. Better to have a “broken spirit and contrite heart” (Psalm 51) and to have God’s law within one’s heart (Psalm 40, Jeremiah 31 and Hebrews 8:). Arguably therefore Hebrews 10:6-9 is not saying that post crucifixion sacrifices were to be redundant. It is simply looking forward to the time prophesied when the entire world will have God’s Spirit and hence His law written on their hearts, and the time pictured by Revelation 21:22 when within the New Jerusalem, a temple and sacrifices will no longer be required. |
9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
13 From henceforth expecting till his enemies be made his footstool.
“Till his enemies be made his footstool” is yet another reference to the same (again still) unfulfilled prophecy referred to in in Psalms 110:1 by Hebrews 5,6 and 7 as mentioned in the section explaining Heb 7:12. Continuing in Hebrews 10:
14 For by one offering he hath perfected for ever them that are sanctified.
15 Whereof the Holy Ghost also is a witness to us: for after that he had said before,
16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
This is another quote, like the one in Hebrews 8: from the prophecy of Jeremiah 31.
17 And their sins and iniquities will I remember no more.
18 Now where remission of these is, there is no more offering for sin.
Again, these are at the very least Millennial, if not post-Millennial allusions and indeed, as has already been discussed in the sections on Heb 9:10, Heb 7:12 and Heb 8:13, at the very least certain elements of the written Torah (including Temple related laws) will indeed no longer be valid in the prophesied world of Revelation 21:1,22.
"Old Testament" People Received God's Holy Spirit
There are many examples of people in the so called "Old Testament" being given God's Holy Spirit and it having a dramatic impact on their lives. But did any claim to be "free" from the "Old Covenant", because they were living under the "New Covenant"?
Go back to the start of Judianity - A "Third Way" Between Judaism or Christianity?
A predictable adjustment to a law about circumcising gentile proselytes for Passover, caused turmoil for the church in Acts. Why isn't a similar level of controversy recorded if indeed any other part of the written Torah has been "done away" as many christian theologians believe? Does Galatians really mean the Torah law is " done away" if Paul kept Nazirite vows & offered sacrifices at the temple, after the crucifixion ?
We hope you found this article about Hebrews: Old Covenant & New Covenant engaging. Let's now take a look at Jeremiah 31 and Ezekiel 36.
© www.judianity.info May 2009.
