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8. High Priest of a New Covenant1 Now the main point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, 2 and who serves in the sanctuary, the true tabernacle set up by the Lord, not by a mere human being.3 Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one also to have something to offer. 4 If he were on earth, he would not be a priest, for there are already priests who offer the gifts prescribed by the law. 5 They serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: “See to it that you make everything according to the pattern shown you on the mountain.” Exodus 25:40 6 But in fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises. 7 For if there had been nothing wrong with that first covenant, no place would have been sought for another. 8 But God found fault with the people and said Some manuscripts may be translated fault and said to the people.:
“The days are coming, declares the Lord,
13 By calling this covenant “new,” he has made the first one obsolete; and what is obsolete and outdated will soon disappear. THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
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7. For if that first, etc. He confirms what he had said of the excellency of the covenant which God has made with us through Christ; and he confirms it on this ground, because the covenant of the Law was neither valid nor permanent; for if nothing was wanting in it, why was another substituted for it? But another has been substituted; and from this it is evident that the old covenant was not in every respect perfect. To prove this he adduces the testimony of Jeremiah, which we shall presently examine. But it seems hardly consistent to say, that after having said that no place would have been sought for the second covenant, had the first been faultless, he should then say that the people were at fault, and that for this cause the new covenant was introduced as a remedy; and thus it appears unjust, that if the blame was in the people it should be transferred to God’s covenant. Then the argument seems not valid, for though God might have a hundred times blamed the people, yet the covenant could not on that account be deemed faulty. The answer to this objection may be easily given. Though the crime of violating the covenant was justly imputed to the people, who had through their own perfidy departed from God, yet the weakness of the covenant is also pointed out, because it was not written in their hearts. Then, to render it perfect and valid, God declares that it needed an amendment. It was not, therefore, without reason that the Apostle contended that a place was to be sought for a second. 132132 This apparent inconsistency is avoided by some by rendering the 8th verse differently, “But finding fault,” that is, with the first covenant, “he” Chrysostom, Beza, Doddridge, our own version, as well as Calvin and the Vulgate, connect “them” with “finding fault with,” and more correctly too; for the Israelites are blamed in the very passage that is quoted. There was a double fault or defect, which is explained in Romans 8:3, “For what the law could not do, in that it was weak through the flesh,” etc. This double fault or weakness more fully sets forth the excellency of the new covenant. —Ed. |
