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CONSIDERATION OF THE HEBREWS PASSAGE

The Consideration of the Greater Context of Hebrews

The Epistle to the Hebrews can be divided into two large overall divisions; the first dealing with doctrinal issues and the second dealing with related behavioral issues arising out of the reality of the truths. The doctrinal section of the book can be further divided into five separate sections each contributing to the overall doctrinal theme of the book: The Superiority of Christ. The first section (1:1-4) demonstrates the superiority of Christ to the prophets. The second section (1:5-2:18) demonstrates Christ's superiority to the angels. The third section (3:1 - 4:16) demonstrates Christ's superiority to Moses. The fourth section (5:1 - 7:28) demonstrates Christ's superiority to Aaron. The fifth and final section (8:1 - 10:18) demonstrates Christ's superiority to the Old Testament ministry, in particular to the Old Covenant. It is this fifth section that contains the passage which is in view in this paper.

The Consideration of the Narrower Context of Hebrew

If the "warning passages" are excluded from consideration then this fifth section dealing with the superiority of Christ to the Old Testament ministry, is the longest section of the five sections in the doctrinal division of the epistle. It could be argued that this section is the heart of the epistle. Much of what has been said before points towards this section. Much of what comes afterwards is built upon the truths presented in this section.

In chapter eight verses one through six the writer refers to Jesus by the use of terms and phrases which the writer has already used of Jesus. In 8:1 Jesus is referred to by saying that "we have such a high priest". Jesus has already been demonstrated to be superior to the Aaronic High Priest (5:1 - 7:28). In 8:1 Jesus is referred to as being seated "at the right hand of the throne of the Majesty in the heavens. Jesus is already shown to be seated at the "right hand of the Majesty on High" (1:4). In 8:3ff Jesus' high priestly ministry in heaven is referred to. Jesus' unique priestly ministry has already been compared to that of Melchizedek. Unlike Moses who ministered under the Covenant of Sinai, and in a tabernacle on earth, Jesus ministers under a New Covenant, in the tabernacle not made with hands in the heavens.

Thus Hebrews chapter eight verses one through six summarize and lead into the basis for Christ's ministry to God's people today. And amazingly, that basis is the New Covenant which was mentioned in the Old Testament long before Christ came.

The Consideration of the Specific Text

What follows next is a quotation from Jeremiah 31. This quotation is the longest Old Testament quotation found in the New Testament. Its place here is to introduce in an unmistakable way that the ministry of the New Covenant promised by God has been initiated by Christ. There can be little doubt that the basis for the believers relationship to Christ today is the ministry of the New Covenant. That this New Covenant is the same new covenant promised by the Lord in Jeremiah is made sure by the extensive quotation. The remaining portion of this fifth section goes on the present the superiority and difference between the administration of God with his people under the Old Covenant (Mosaic) and the administration of God with his people under the New Covenant, the covenant made in the blood of Christ himself.

It is also in the final portion of this fifth section that the writer reaches the climax of his argument, that Christ is superior. Having explained the operation of the "old" covenant for covering blood, and in chapter 10 after explaining the role of the priests in the administration of the "old" covenant, the writer of Hebrews now climaxes with:

And every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD ... for by one offering He has perfected for all time those who are sanctified. (Heb 10:11-12,14)

Then the writer of Hebrews again quotes from the New Covenant passage of Jeremiah 31 to demonstrate that the superiority of Christ's provision for removing sin in also explicitly contained in the New Covenant of Jeremiah.

And the Holy Spirit bears witness to us: for after saying:

"This is THE COVENANT THAT I WILL MAKE WITH THEM AFTER THOSE DAYS, SAY THE LORD: I WILL PUT MY LAWS UPON THEIR HEART, AND UPON THEIR MIND I WILL WRITE THEM." He then says, "AND THEIR SINS AND THEIR LAWLESS DEEDS I WILL REMEMBER NO MORE." Now where there is forgiveness of these things, there is no longer any offering for sins. (Heb 10:15-18)

This is the climax of the argument the writer of Hebrews has been making. Before this section all arguments lead up to this conclusion. All discussion after this point is about how one should then live in light of the truths just presented. The New Covenant passage of Jeremiah 31 then thus plays an integral part of the final climactic argument that the writer of Hebrews was making: that the one-time final offering for sin by Christ on our behalf is the fulfillment of the inauguration of the New Covenant promised in the Old Testament. The Messiah, the anointed one, is at the center of the New Covenant between God and man.

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Copyright © 2000 by Lowell B. Hudson.                                                                              Revised: 26 December, 2006
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