Explore: Only Jesus transforms

• The Explore the Bible lesson for Oct. 26 focuses on Hebrews 8:1-13.

The writer of Hebrews makes a transition from Jesus’ authority as high priest into his ministry as high priest. Chapter 8 is the beginning of a lengthy section dealing with the superiority of the heavenly sanctuary to its earthly copy, and this chapter focuses specifically on the relationship of the heavenly sanctuary to the new covenant.

As in Hebrews 1:3, verse 1 echoes the description in Psalm 110:1 of the exalted Christ who sat down at the right hand of God. Christ’s priestly ministry occurs in the heavenly sanctuary. Its superiority is evident in that it formed the pattern for the earthly copy for the tabernacle God described to Moses in Exodus 25-30. The Preacher already has said Christ’s priestly offering also is superior. In contrast to the Levitical priests’ daily sacrifices required by the law, Christ offered himself as an ultimate sacrifice, both eternal and effective (7:27).

The old covenant

The old covenant based upon the law provided a way for the people of Israel to relate to God. The old covenant’s theme can be seen clearly in Jeremiah 7:23: “Obey me, and I will be your God, and you will be my people. Walk in obedience to all I command you, that it may go well with you.”

If the Israelites could obey all that was commanded in the law, they were assured all the blessings that come from a close relationship with God. However, the people were unable to uphold their end of the agreement. They could not keep the law and remain faithful to the covenant. Verses 6-7 highlight the need for a new covenant and introduce the lengthiest Old Testament quotation in the New Testament, from Jeremiah 31:31-34. Both the old covenant and the people had failed, as the law did not bring about the intimate relationship God desired.

The new covenant describes a new intimacy between God and people, with three significant effects. Rather than an external set of moral regulations, the new covenant is internalized in the hearts of the people. Beyond committing God’s law to memory, the word of God actually would produce a change in their hearts.

Additionally, people could now know God through personal experience, not just a generational knowledge of God’s actions through history. Finally, they will know the Lord, because their sins will be forgiven and remembered no more. Jesus’ death provided atonement for the sins of humanity. This forgiveness opens a pathway for all people to have a relationship with God.

The new covenant affected by Jesus supersedes the old covenant. The old covenant was ineffective in bringing people into intimate relationship with God, and it no longer is useful. Jesus’ priestly offering of his own life inaugurated the new covenant, so that on the night Jesus was betrayed, he could give the cup to his disciples and declare, “This is my blood of the covenant, which is poured out for many” (Mark 14:24).

The context of the hearers

One of the dangers we face in interpreting and applying this text is the vast difference in the demographic and situation of the original hearers and ourselves. The congregation in Hebrews was a persecuted minority, seeking to define and distinguish itself from the Jewish religion faithfully passed down through their families for centuries. They were misunderstood and mistreated, likely facing daily temptation to return to their former beliefs, practices and faith community.

Today, at least for the Christian reader in the United States, the situation is reversed. The modern American Christian may take the superiority of the new covenant for granted, with little understanding or appreciation of the true significance of what God did in the old covenant. As George H. Guthrie pointed out in his NIV Application Commentary, we run the risk of either devaluing what God did in the old covenant religion or of lapsing into an unhealthy form of triumphalism.

In fact, the supersession of the new covenant has been misused at times throughout Christian history to justify anti-Semitism. We immediately think of the obvious evil of Nazi Germany and the Holocaust, where Christians either actively participated in or passively observed the horrible atrocities committed against Jews. We may be less aware of the anti-Jewish sentiment that predated the Holocaust by several hundred years and found root in the writings of some of our favorite theologians, such as Martin Luther, in his work, On the Jews and Their Lies.

Compassion for the Jewish people

It is important to remember the key role the Jewish people have held in history and biblical revelation. God’s activity on earth for thousands of years was focused on the people of Israel. Jesus and most of the early New Testament figures were Jews. Rather than condemning the old covenant, Christ fulfilled it. This should instill in us a deep respect and compassion for the Jewish people. This posture can open up possibilities for dialogue where before there was misunderstanding and perhaps resentment.

If we begin to think about Christianity in terms of covenant, it could provide us with a new way to think about our faith and a new way to express it. Hebrews 8 gives us a framework to share the gospel, this good news that is rooted in God’s dealing with the people of Israel but made effective and eternal in the priestly work of Christ. Once we grasp the truths of this new covenant, we can share it with Jews and Gentiles alike.

Guthrie describes the new covenant as “a relationship with God established by the forgiveness of sins, lived out by the internalization of God’s laws, and conceptually set against the backdrop of God’s working through the people of Israel.” This is the gospel as expressed by the Preacher in Hebrews 8, the new covenant God has established in the hearts of all people through the forgiveness of sins.