Hebrews – Epistle of the New Covenant
Hebrews starts off by elevating Jesus Christ, proving from the OT that He is divine, but that He also “purged our sins” (Heb. 1:3) because He took upon Himself humanity (cf. Heb. 1:6; 2:9, 17). Jesus holds the office of High Priest (Heb. 3:1; 4:14-16). And the question arises, whose High Priest is He?
As the book of Hebrews proceeds three major aspects of God’s Creation Project begin to appear. The first one is what I have just spoken of; the High Priesthood of Christ. The second topic which comes to light is the New covenant. Thirdly, there is an emphasis upon the age to come. My main concern here is the New covenant, but the Priesthood of Christ and the future world both impinge upon the New covenant, so something more must be said with respect to them. I will begin with the emphasis on the age to come.
The Age to Come
It may be something of a surprise to many Bible readers, but the book of Hebrews is a highly prophetic book. I would say that any interpretation of Hebrews that does not stress it’s prophetic character is sadly lacking. Just reflect on the following statement:
For He has not put the world to come, of which we speak, in subjection to angels.- Hebrews 2:5.
“Of which we speak”? Is Hebrews about “the age to come”? Here are the verses: Heb. 2:5, 8; 4:1, 9, 11; 6:5, 11-12, 18; 9:28; 10:25; 12:26-28; 13:14. The emphasis is marked. What follows is a section from my book:
The future age is in the author’s sights as he composes his letter. The Son’s “house” (oikos) is to be equated with “the world to come” (Heb. 2:5) and with the “inheritance” (Heb. 1:4). This is why the reader is urged to “hold fast the confidence and the rejoicing of the hope firm to the end.” Something similar is stated in Hebrews 6:11 (“we desire that each one of you show the same diligence to the full assurance of hope until the end”). The word “end” (telos) refers then to the onset of the “world to come” which the addressees are to strive for that they may “inherit the promises” (Heb. 6:12). Hence, there is a case for seeing Christ’s “house” in Hebrews 3:6 as His inheritance; an inheritance that His saints may enter (Heb. 1:14).58.
The reference to Hebrews 1:14 brings up the author’s use of the term “salvation,” which in Hebrews speaks of completed salvation (Heb. 2:3, 10; 5:9; 6:9; 9:28). Hence, “He is also able to save to the uttermost those who come to God through Him” (Heb. 7:25).
Hebrews 4 is where the author explores the concept of “rest,” although notice its introduction in Hebrews 3:11 sandwiched between Hebrews 3:6 and 14 and their warnings about the end. Certainly, in Hebrews 4:1 the “promise…entering His rest” is eschatological. This “rest” is connected with the seventh day sabbath in Hebrews 4:4, quoting Genesis 2:2.59 Again the eschatological focus is found in Hebrews 4:3: “For we who have believed do enter that rest.” Is this rest the individual soul’s journey to heaven after death? That is how many take it, but a good argument can be made for it being the coming aeon. The rest that Joshua led Israel to in Canaan had physical dimensions and topography, yet that was not permanent (Heb. 4:8). Therefore, we are told, “There remains therefore a rest for the people of God” (Heb. 4:9), and diligence is needed to enter into it (Heb. 4:11).
Eschatology resurfaces in chapter 9 where the theme of inheritance of again brought up (Heb. 9:15). Christ will be returning, and when He does, He will bring salvation with Him (Heb. 9:28). Because this will be Christ’s second coming in glory the salvation here is the completed redemption of both body and soul. Until that time, Christ is depicted as “waiting till His enemies are made His footstool” (Heb. 10:13 cf. Psa. 110:1). The saints are therefore to urge holiness and obedience upon one another in light of the approaching Day (Heb. 10:25 cf. 10:37). Endurance is required, that “you may receive the promise” (Heb. 10:36, 39).
This eschatology zeroes in on the “Hebrews” and indicates that the New covenant hope for Israel will arrive at the second coming.
The Significance of the New Covenant
Given the eschatological bent of the writer it is incumbent upon us to relate it all to the book’s treatment of the New covenant. The term “covenant” (diatheke) does not show up until the second half of the book. By that time he had already laid down a solid eschatological foundation. The New covenant makes its entrance in chapter 7, and it is of interest that it appears within a discussion of Christ’s High Priesthood. And the author of Hebrews understands the High Priesthood of Christ as being directly tied to the New covenant in Hebrews 7:20-22; 8:1-6; and 9:13-14. Hence, if one is party to the New covenant then Christ is your High Priest. And the reverse is true: if one is not a party to the New covenant then Christ is not your High Priest, since His priestly intercession is connected with the covenant He mediates.
Hebrews presents the longest OT quotation in the NT in Hebrews 8:8-12. This should not be interpreted as the author recognizing Jeremiah 31:31-34 (the source of the quotation) as the defining passage for the New covenant, but only that he utilizes it as the key passage for his argument for the removal of the old Mosaic covenant and its replacement. Christ’s offering of Himself (Heb. 9:14) being tied to His priestly mediatorial role, as recorded in Hebrews 9:16-26, is then linked to the eschatological age to come in Hebrews 9:27-28.
But please take note of the fact that Christ has assumed the role of mediator of the New covenant. Hebrews 9:15 clearly says “He is the Mediator of the new covenant.” And this agrees with Hebrews 8:6:
But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant (my italics)
So, according to Hebrews Christ is mediating the New covenant now! And He can only mediate it as the High Priest over the New covenant. But if this is true, then the New covenant must be in force already. Further, we must ask who are those He is a functioning High Priest for? At this very time Christ acts on behalf of His saints in this office (Heb. 4:14-16). He is not yet mediating on behalf of Israel, so the only other option is that He is mediating as High Priest for the Church.
Jesus, the High Priest and Mediator of the New Covenant
The significance of the New covenant is prescribed by the High Priesthood of Jesus. Hence, we must see inquire more into the writer’s thoughts on it. Christ’s High Priesthood is a major theme of the book: See Hebrews 4:14-16; 6:20; 7:20-28; 8:1-2, 6; 10:19-21; 12:24; 13:20. I want to pick out one passage that helps tie the things we have been thinking about together:
So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: “You are My Son, Today I have begotten You.” As He also says in another place: “You are a priest forever according to the order of Melchizedek” who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him, called by God as High Priest “according to the order of Melchizedek” – Hebrews 5:5-10.
A careful perusal of this text shows that Jesus did not assume the mantle of Melchizedekian High Priest in “the days of His flesh,” but did assume it afterwards. The last two verse (vv. 9-10) are crucial. They speak of Jesus “having been perfected.” To what is this a reference? Homer Kent gives us the answer:
“Thus the point of the statement is that Christ was brought to full qualification as our priest not only by His divine call and genuine humanity, but also by His suffering.” – The Epistle to the Hebrews, 101.
I chose Kent because he is a trusted Dispensational commentator. And what is to be said against him? Christ became the New covenant High Priest after His resurrection and ascension, when He with His blood “He entered the Most Holy Place once for all, having obtained eternal redemption.” (Heb. 9:12). In chapter 5 the author goes on to say that Christ “became the author of eternal salvation to all who obey Him.” (Heb. 5:9). In the context this eternal salvation is predicated on His High Priesthood. And that is how the author ends his argument: “called by God as High Priest ‘according to the order of Melchizedek.'”
This seems to me to offer a conclusive argument for Christ being the High Priest for the Church and ergo, of the church being a party to the New covenant!
But if the Church is not party to the New covenant the logic rebounds on us. Hebrews says Christ presently mediates the New covenant, but who with if not Christians? If the New covenant is not made with Christians then not only are we without the New covenant, we are without Jesus as our High Priest.
