The writer contrasted the New Covenant with the Old Covenant, namely, the Mosaic Covenant. The Mosaic Covenant is now "obsolete" and even as the writer wrote the Book of Hebrews it was also "growing old." It virtually disappeared in A.D70 when the Romans destroyed the temple, terminated its ritual and officiants, and scattered the Jews throughout the world (cf. Matthew 24:1-2). [source][source][source]
The New Covenant is a branch of the Abrahamic Covenant. In the Abrahamic Covenant, God promised Abraham a piece of real estate for his descendants, an incalculable number of descendants, and blessing for his descendants and for all people through his descendants ( Genesis 12:1-7; et al.). Deuteronomy 29-30 , sometimes called the Palestinian Covenant, gave more information about the land God had promised to Abraham. The Davidic Covenant gave more information about God"s promises regarding descendants ( 2 Samuel 7). The New Covenant revealed the particulars of the promised blessing ( Jeremiah 31). Each of these later covenants relates to the Abrahamic Covenant organically; they were outgrowths of it. In contrast, the Mosaic (Old) Covenant does not relate organically but "was added" ( Galatians 3:19), as an appendage. It explained how the Israelites could maximize the benefits God had promised in the Abrahamic Covenant. Consequently when God terminated the Old Covenant it did not eliminate anything He had promised Abraham. Another difference is that the Mosaic Covenant was bilateral and conditional ("If you will do this, then I will do this."). The other biblical covenants are unilateral and unconditional ("I will do this."), though they sometimes contain conditional elements subsumed under the divine promises. [source][source][source]
Dispensational commentators have taken various positions on the relationship of the New Covenant promised in Jeremiah 31to the New Testament references to the New Covenant. Was it the same covenant, or is a second New Covenant in view? Some believe there are two new covenants, one with Israel and one with the church. [1] This position rests on the fact that the New Covenant promised in Jeremiah 31was specifically with the house of Israel and the house of Judah ( Jeremiah 31:31). Those who hold this view take the New Covenant under which Christians live as a different New Covenant ( 2 Corinthians 3:6; Hebrews 8:8; Hebrews 9:15). They regard Jesus" references to the New Covenant as to a New Covenant with the church ( Luke 22:20; cf. 1 Corinthians 11:25). [source][source][source]
Most dispensationalists believe there is only one New Covenant. [2] Most of those who hold this view believe that the church enters into the blessings of this covenant. Even though the New Covenant was "with the house of Israel and with the house of Judah" ( Jeremiah 31:31), many of the benefits promised extended to all believers after Jesus Christ died (cf. Isaiah 19:24-25; Isaiah 42:6; Isaiah 49:6; Romans 15:9-12). Christians experience the blessings referred to in a measure now, but God will fulfill the covenant completely in the Millennium when the Jews will experience all the blessings promised fully ( Romans 11:25-32). [3] According to this view, when Jesus said the cup at the Lord"s Supper represented His blood that is the New Covenant, He meant the following. His death was the basis for the fulfillment of the promises that the New Covenant contained. I prefer this view mainly because I do not believe there is adequate basis in the text for applying the term "New Covenant" to two different covenants. There are few writers who hold the two New Covenants view today. [source][source][source]
Covenant theologians explain how the church benefits from the New Covenant promises by saying that the church is spiritual Israel. These promises, they claim, belong to Abraham"s spiritual seed, not his physical seed. It is clear from Galatians 3:13-29 that Christians are the spiritual seed of Abraham, but that is not the same as saying the church is spiritual Israel. [source][source][source]
"Once we are permitted to make such plain words as "Israel" and "Judah" mean something else, there is no end to how we might interpret the Bible!" [4][source]
Context Summary
Hebrews 8:1-13 - The Mediator Of The New Covenant
Such a High Priest, Hebrews 8:1-6. He sits because His work is finished so far as His sacrifice is concerned. His place is at God's right hand-the seat of power. By faith we, too, may serve in the inner sanctuary of the spirit. Before you start building, and while engaged in building, your life-work, see that your eyes are fixed on the divine ideal and pattern.
Such a new covenant, Hebrews 8:7-13. It is as superior to the former as Christ's priesthood is to Aaron's. A covenant is a promise, made on conditions to be fulfilled, and attested by an outward sign, like the rainbow, or circumcision, or the Lord's Supper. The covenant under which we live is between God and Christ on behalf of those who belong to Him. We have a perfect right to put our hand on every one of these eight provisions, and claim that each be made good to us. We need not ask that God should do as he has said, but with lowly reverence expect that He will-especially when we drink of the cup of the New Covenant at the Lord's table. [source]
Chapter Summary: Hebrews 8
1By the eternal priesthood of Christ the Levitical priesthood of Aaron is overshadowed; 7and replaced by the new covenant of the Gospel
Greek Commentary for Hebrews 8:13
In that he saith [εν τωι λεγειν] Locative case of the articular present active infinitive of λεγω legō “in the saying as to him.” He hath made the first old Perfect active indicative of παλαιοω palaioō old verb from παλαιος palaios (in contrast with καινος kainos fresh, new), to treat as old and out of date. The conclusion is to the point. That which is becoming old and waxeth aged Γηρασκω Gēraskō is old verb from γηρας gēras (age) like γερων gerōn (old man) and refers to the decay of old age so that both ideas appear here in opposition to καινος kainos Is nigh unto vanishing away Genitive case with εγγυς eggus and late word for disappearance (from απανιζω aphanizō Matthew 6:19), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after a.d. 70, would he not have written “has vanished away”? [source]
In that he saith a new covenant [ἐν τῷ λέγειν καινήν] Lit. “in his saying new.” [source]
He hath made the first old [πεπαλαίωκεν τὴν πρώτην] Παλαιοῦν tomake old, only in Hebrews and Luke 12:33. Comp. Hebrews 1:11. [source]
Now that which decayeth and waxeth old [τὸ δὲ παλαιούμενου καὶ γηράσκον] Rend. but that which is becoming old and waxing aged. Γηράσκειν (only here and John 21:18) adds the idea of infirmity to that of age. [source]
Is ready to vanish away [ἐγγύς ἀφανισμοῦ] Lit. is nigh unto vanishing. Ἀφανισμός vanishingN.T.oOften in lxx. Class. rare and late. The whole statement indicates that the writer regarded the Sinaitic covenant, even in Jeremiah's time, as obsolete, and that Jeremiah himself so regarded it. When God announced a new covenant he proclaimed the insufficiency of the old, and the promise of a new covenant carried with it the promise of the abrogation of the old. The new covenant is so shaped as to avoid the defects of the old one, and some one has remarked that, in one aspect, it is a criticism of the Sinaitic covenant. The following are its provisions: (1) The law will no more be merely external, but a law written in the heart. Comp. 2 Corinthians 3:8. (2) The people will be on intimate and affectionate terms with God, so that the knowledge of God will be general. (3) Sin will be dealt with more radically and effectively. [source]
Reverse Greek Commentary Search for Hebrews 8:13
Luke 12:33Purses which wax not old [βαλλαντια μη παλαιουμενα] So already βαλλαντιον ballantion in Luke 10:4. Late verb παλαιοω palaioō from παλαιος palaios old, to make old, declare old as in Hebrews 8:13, is passive to become old as here and Hebrews 1:11.That faileth not (ανεκλειπτον anekleipton). Verbal from α a privative and εκλειπω ekleipō to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or lxx, but in papyri. “I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit” (Bruce).Draweth near Instead of Matthew 6:19 “dig through and steal.”Destroyeth (διαπτειρει diaphtheirei). Instead of “doth consume” in Matthew 6:19. [source]
John 21:18Thou girdest thyself [εζωννυες σεαυτον] Imperfect active of customary action of ζωννυω zōnnuō old verb, in N.T. only here and Acts 12:8. So as to περιεπατεις periepateis (walkedst) and ητελες ētheles (wouldest), two other imperfects of customary action. When thou shalt be old Indefinite temporal clause with οταν hotan and the first aorist active subjunctive of γηρασκω gēraskō old verb to grow old, in N.T. only here and Hebrews 8:13, “whenever thou growest old.” [source]
Hebrews 13:14For here have we no continuing city [οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν] Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9,Hebrews 9:23,Hebrews 9:24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9,Hebrews 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. [source]
Hebrews 1:11They [αυτοι] The heavens Shall perish Future middle of απολλυμι apollumi Modern scientists no longer postulate the eternal existence of the heavenly bodies. But thou continuest This is what matters most, the eternal existence of God‘s Son as Creator and Preserver of the universe (John 1:1-3; Colossians 1:14.). Shall wax old First future passive indicative of παλαιοω palaioō from παλαιος palaios for which see Luke 12:33; Hebrews 8:13. [source]
Hebrews 8:8Finding fault with them [μεμπομενος αυτους] Present middle participle of μεμπομαι memphomai (cf. αμεμπτος amemptos), old verb, in N.T. only here and Romans 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in Hebrews 8:8-12; Jeremiah 31:31-34 (in lxx 38:31-34) in full which calls for little explanation or application to prove his point (Hebrews 8:13). I will make Future active of συντελεω sunteleō old compound verb to accomplish as in Mark 13:4; Romans 9:28. A new covenant In Hebrews 12:24 we have διατηκης νεας diathēkēs neas but καινης kainēs in 1 Corinthians 11:25. Καινος Kainos is fresh, on new lines as opposed to the old (παλαιος palaios) as in 2 Corinthians 3:6,2 Corinthians 3:14; νεος neos is young or not yet old. [source]
Hebrews 9:2A tabernacle the first [σκηνη η πρωτη] See Hebrews 8:2 for σκηνη skēnē Large tents usually had two divisions (the outer and the inner or the first and the second). Note πρωτη prōtē for the first of two as with the first covenant (Hebrews 8:7,Hebrews 8:13; Hebrews 9:1). The large outer tent was entered first and was called αγια Hagia (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles. Was prepared First aorist passive of κατασκευαζω kataskeuazō See Hebrews 3:3. For the furniture see Exod 25; 26. Three items are named here: the candlestick (η λυχνια hē luchnia late word for λυχνιον luchnion) or lampstand, necessary since there were no windows (Exodus 25:31-39); the table (η τραπεζα hē trapeza old word, Matthew 15:27) for the bread (Exodus 25:23-30; Leviticus 24:6 of pure gold); the shewbread (η προτεσις των αρτων hē prothesis tōn artōn) as in Exodus 25:30; Exodus 40:23; Leviticus 24:5-9. Probably a hendiadys for the table with the loaves of God‘s Presence. [source]
Hebrews 9:10Only with meats and drinks and divers washings [μονον επι βρωμασιν και πομασιν και διαποροις βαπτισμοις] The parenthesis of the Revised Version here is unnecessary. The use of επι epi here with the locative case is regular, “in the matter of” (Luke 12:52; John 12:16; Acts 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For “divers” Carnal ordinances But the correct text is undoubtedly simply δικαιωματα σαρκος dikaiōmata sarkos (nominative case), in apposition with δωρα τε και τυσιαι dōra te kai thusiai (gifts and sacrifices). See Hebrews 9:1 for δικαιωματα dikaiōmata Imposed Present middle or passive participle of επικειμαι epikeimai old verb to lie upon (be laid upon). Cf. 1 Corinthians 9:16. Until a time of reformation Definite statement of the temporary nature of the Levitical system already stated in Hebrews 7:10-17; Hebrews 8:13 and argued clearly by Paul in Galatians 3:15-22. Διορτωσις Diorthōsis is a late word, here alone in N.T. (from διορτοω diorthoō to set right or straight), used by Hippocrates for making straight misshapen limbs like ανορτοω anorthoō in Hebrews 12:12. Here for reformation like διορτωμα diorthōma (reform) in Acts 24:2. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Gal 3; Rom 9). [source]
What do the individual words in Hebrews 8:13 mean?
In-sayingnewHe has made obsoletethefirstthatthengrowing oldandaging[is] nearvanishing
Greek Commentary for Hebrews 8:13
Locative case of the articular present active infinitive of λεγω legō “in the saying as to him.” He hath made the first old Perfect active indicative of παλαιοω palaioō old verb from παλαιος palaios (in contrast with καινος kainos fresh, new), to treat as old and out of date. The conclusion is to the point. That which is becoming old and waxeth aged Γηρασκω Gēraskō is old verb from γηρας gēras (age) like γερων gerōn (old man) and refers to the decay of old age so that both ideas appear here in opposition to καινος kainos Is nigh unto vanishing away Genitive case with εγγυς eggus and late word for disappearance (from απανιζω aphanizō Matthew 6:19), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after a.d. 70, would he not have written “has vanished away”? [source]
Lit. “in his saying new.” [source]
Παλαιοῦν tomake old, only in Hebrews and Luke 12:33. Comp. Hebrews 1:11. [source]
Rend. but that which is becoming old and waxing aged. Γηράσκειν (only here and John 21:18) adds the idea of infirmity to that of age. [source]
Lit. is nigh unto vanishing. Ἀφανισμός vanishingN.T.oOften in lxx. Class. rare and late. The whole statement indicates that the writer regarded the Sinaitic covenant, even in Jeremiah's time, as obsolete, and that Jeremiah himself so regarded it. When God announced a new covenant he proclaimed the insufficiency of the old, and the promise of a new covenant carried with it the promise of the abrogation of the old. The new covenant is so shaped as to avoid the defects of the old one, and some one has remarked that, in one aspect, it is a criticism of the Sinaitic covenant. The following are its provisions: (1) The law will no more be merely external, but a law written in the heart. Comp. 2 Corinthians 3:8. (2) The people will be on intimate and affectionate terms with God, so that the knowledge of God will be general. (3) Sin will be dealt with more radically and effectively. [source]
Reverse Greek Commentary Search for Hebrews 8:13
So already βαλλαντιον ballantion in Luke 10:4. Late verb παλαιοω palaioō from παλαιος palaios old, to make old, declare old as in Hebrews 8:13, is passive to become old as here and Hebrews 1:11.That faileth not (ανεκλειπτον anekleipton). Verbal from α a privative and εκλειπω ekleipō to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or lxx, but in papyri. “I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit” (Bruce).Draweth near Instead of Matthew 6:19 “dig through and steal.”Destroyeth (διαπτειρει diaphtheirei). Instead of “doth consume” in Matthew 6:19. [source]
Imperfect active of customary action of ζωννυω zōnnuō old verb, in N.T. only here and Acts 12:8. So as to περιεπατεις periepateis (walkedst) and ητελες ētheles (wouldest), two other imperfects of customary action. When thou shalt be old Indefinite temporal clause with οταν hotan and the first aorist active subjunctive of γηρασκω gēraskō old verb to grow old, in N.T. only here and Hebrews 8:13, “whenever thou growest old.” [source]
Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9, Hebrews 9:23, Hebrews 9:24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9, Hebrews 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. [source]
The heavens Shall perish Future middle of απολλυμι apollumi Modern scientists no longer postulate the eternal existence of the heavenly bodies. But thou continuest This is what matters most, the eternal existence of God‘s Son as Creator and Preserver of the universe (John 1:1-3; Colossians 1:14.). Shall wax old First future passive indicative of παλαιοω palaioō from παλαιος palaios for which see Luke 12:33; Hebrews 8:13. [source]
Present middle participle of μεμπομαι memphomai (cf. αμεμπτος amemptos), old verb, in N.T. only here and Romans 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in Hebrews 8:8-12; Jeremiah 31:31-34 (in lxx 38:31-34) in full which calls for little explanation or application to prove his point (Hebrews 8:13). I will make Future active of συντελεω sunteleō old compound verb to accomplish as in Mark 13:4; Romans 9:28. A new covenant In Hebrews 12:24 we have διατηκης νεας diathēkēs neas but καινης kainēs in 1 Corinthians 11:25. Καινος Kainos is fresh, on new lines as opposed to the old (παλαιος palaios) as in 2 Corinthians 3:6, 2 Corinthians 3:14; νεος neos is young or not yet old. [source]
See Hebrews 8:2 for σκηνη skēnē Large tents usually had two divisions (the outer and the inner or the first and the second). Note πρωτη prōtē for the first of two as with the first covenant (Hebrews 8:7, Hebrews 8:13; Hebrews 9:1). The large outer tent was entered first and was called αγια Hagia (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles. Was prepared First aorist passive of κατασκευαζω kataskeuazō See Hebrews 3:3. For the furniture see Exod 25; 26. Three items are named here: the candlestick (η λυχνια hē luchnia late word for λυχνιον luchnion) or lampstand, necessary since there were no windows (Exodus 25:31-39); the table (η τραπεζα hē trapeza old word, Matthew 15:27) for the bread (Exodus 25:23-30; Leviticus 24:6 of pure gold); the shewbread (η προτεσις των αρτων hē prothesis tōn artōn) as in Exodus 25:30; Exodus 40:23; Leviticus 24:5-9. Probably a hendiadys for the table with the loaves of God‘s Presence. [source]
The parenthesis of the Revised Version here is unnecessary. The use of επι epi here with the locative case is regular, “in the matter of” (Luke 12:52; John 12:16; Acts 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For “divers” Carnal ordinances But the correct text is undoubtedly simply δικαιωματα σαρκος dikaiōmata sarkos (nominative case), in apposition with δωρα τε και τυσιαι dōra te kai thusiai (gifts and sacrifices). See Hebrews 9:1 for δικαιωματα dikaiōmata Imposed Present middle or passive participle of επικειμαι epikeimai old verb to lie upon (be laid upon). Cf. 1 Corinthians 9:16. Until a time of reformation Definite statement of the temporary nature of the Levitical system already stated in Hebrews 7:10-17; Hebrews 8:13 and argued clearly by Paul in Galatians 3:15-22. Διορτωσις Diorthōsis is a late word, here alone in N.T. (from διορτοω diorthoō to set right or straight), used by Hippocrates for making straight misshapen limbs like ανορτοω anorthoō in Hebrews 12:12. Here for reformation like διορτωμα diorthōma (reform) in Acts 24:2. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Gal 3; Rom 9). [source]