Hebreus 8:6

DISCOURSE: 2300
CHRIST THE MEDIATOR OF THE NEW COVENANT

Hebreus 8:6. Now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

THE use of the Mosaic law is by no means sufficiently appreciated in the Christian world. The value of a map to travellers, or of a chart to one who navigates the trackless deep, is well known: but when God has given to us a graphical exhibition (if I may so speak) of every part of our road to heaven, we never think of looking to it as the means of instruction to our souls. Yet one would think that, after the strict injunctions given to those who drew these maps, no one would be inattentive to them. The whole Mosaic law was intended to represent, in plain and visible characters, the way of life. Hence, when Moses received his instructions from God relative to the tabernacle and all its vessels, he was ordered to take the utmost care not to deviate from them in the smallest matter [Note: Êxodo 25:40.]. Of this the Apostle takes notice in the words preceding our text: Moses was admonished of God when he was about to make the tabernacle: for see, saith he, “That thou make all things according to the pattern shewed to thee in the mount.” A similar direction was given to David also in reference to the temple which his son Solomon was to erect [Note: 1 Crônicas 28:19.]. But whence arose this extreme need of accuracy? The whole plan of salvation was laid in the divine mind; and the tabernacle and temple, with their vessels and their services, were intended to shadow it forth: and the smallest deviation from the model would have led to mistaken apprehensions about the way to life: it would either have kept back from man something which God designed to execute, or taught him to expect something which it was not God’s intention to perform. But, the law being a perfect model of the whole spiritual building, the Gospel-edifice in all things corresponds with it; and thus reciprocally receiving and reflecting light, they mutually illustrate each other, and prepare the mind for a most accurate perception of the great mystery of redemption.

The point of which the Apostle is here speaking, is, the superiority of Christ’s priesthood to that of Aaron. Having dwelt upon it at some length, he recapitulates the subject, and gives as “the sum of” his observations, That Christ, our High-priest, is every way superior to the Levitical priests, since he is the Mediator of a better covenant, and, consequently, “has obtained a more excellent ministry than theirs.”
To elucidate this important truth, I shall consider,

I. The covenant of which Christ was the Mediator—

It is spoken of in reference to another covenant to which it was superior. Let us inquire then,

1. What is that other covenant?

[It is an “old covenant, which vanisheth away [Note: ver. 13.].” In the Holy Scriptures we read of three covenants; the Adamic, that is, the covenant of works; the Abrahamic, or covenant of grace; and the national covenant made by Israel, that was peculiar to them, and was not binding on any other people. Now it is not with the Adamic covenant that the Christian covenant is compared, because that never waxeth old nor vanisheth away: it is at this hour as much in force as ever; and all who continue under it, will be dealt with according to it, till they take refuge in the covenant of grace [Note: Gálatas 3:10; Gálatas 5:3.].

Neither is it the Abrahamic covenant with which the Christian covenant is compared; for they are, in fact, the same covenant, and differ only in the measure of light with which they are revealed. Nothing that is subsequent to the Abrahamic covenant has ever disannulled it [Note: Gálatas 3:17.]: and consequently, inasmuch as it never vanisheth away, it cannot be the one to which the Christian covenant is here said to be superior.

It remains then that the covenant with which the Christian covenant is compared, is that which God entered into with the Israelites in the wilderness. This was of a mixed nature: it was, in part, a covenant of works; and, in part, a covenant of grace. In as far as it promised manifold blessings to sincere though imperfect obedience, it was a covenant of grace; but in as far as it suspended those blessings altogether upon the performance of those works, it was a covenant of works. The full account of this covenant is given by Moses in the twenty-fourth of Exodus [Note: Compare Êxodo 24:3. with Hebreus 9:19.] — — — The Prophet Jeremiah contrasts it with that new covenant which God promised to make with his people under the Christian dispensation [Note: Jeremias 31:31.] — — — and the Apostle, in the words following our text, expressly tells us, that it was of that covenant he spake, when he said it was inferior to the Christian covenant and superseded by it [Note: ver. 8, 9.]. But,]

2. Wherein was the Christian “covenant better” than it?

[It was so in its own nature, being incomparably more liberal in its terms, more rich in its provisions, more permanent in its duration. The Mosaic covenant (as I will call it) granted nothing but in a way of remuneration for services performed: the Christian covenant grants every thing upon the simple condition of our laying hold of the covenant, and asking for the blessing for Christ’s sake. The Mosaic covenant held forth only temporal benefits to those who were under it: but the Christian covenant imparts to the believer all the blessings both of grace and glory. The Mosaic covenant waxed old and vanished away: the Christian covenant will endure for ever and ever.

It was so also in the promises with which it was established. The possession of the promised land, with a long continuance of peace and plenty, was the chief promise of the Mosaic covenant. It is true, there were promises of pardon and acceptance through the offering of certain sacrifices: but the pardon did not bring peace unto the conscience; nor continue longer than till the next day of annual expiation; nor extend at all to sins of greater enormity, as adultery and murder. But the Christian covenant purges away all sense of guilt from the conscience, and brings into the soul a peace that passeth all understanding: it extends to every sin that man can commit; and assures the believer, that be shall in due time possess all the glory of heaven. There cannot be conceived any want that the believer can feel, or any circumstances under which he may feel it, but there are promises in the Christian covenant precisely suited to his situation, and commensurate with his necessities: and all are to be apprehended simply by faith. Even the repentance which is necessary to fit the soul for the reception of the blessings, and the faith that is to apprehend them, are comprehended within the promises: they are not required of us in order that other blessings may be bestowed as a reward for them; but they are promised to us, as means of introducing the soul to the possession of all other blessings. If we attempt to spin them, as it were, out of our own bowels, that we may be at rest in them, and make them a web whereby to catch other blessings, both they and we shall soon be swept away with the besom of destruction. But, if we go to God for them, then shall they be conferred upon us, and wrought in us by God as initiatory blessings, preparatory to the full bestowment of all the kingdom of heaven.

How much better then this covenant is than the Mosaic, must be obvious to the most superficial observer.
In order to a just understanding of the text, it will be proper yet further to inquire,]

3. In what sense is Christ “the Mediator of this better covenant?”

[Moses, in the first instance, and after him the Aaronic priests in succession, were the mediators of the old covenant. Every thing was transacted by, and through, them. They offered the sacrifices, and carried in the blood of them before God, and offered incense before God in behalf of the people; and then went forth from God to bless the people. So is the Lord Jesus Christ the Mediator of this better covenant. He is “the Daysman that lays his hand upon both parties [Note: Jó 9:33.],” and mediates between them. No man comes to God, but by him; nor does God vouchsafe his blessings to any man, but through him.]

This part of our subject will be more fully opened, whilst we mark,

II.

The excellency of his priesthood as connected with it—

To set forth this is the chief scope and aim of the Apostle in the whole context. And, to illustrate his subject, he points out,

1. The superior dignity of his person—

[Christ is the true Melchizedec, the “King of righteousness and peace,” without father (as it respected his human nature), without mother (as to his divine nature); having neither beginning of days, nor end of life [Note: Hebreus 7:1.]: “for from everlasting to everlasting he is God [Note: Salmos 90:2.Provérbios 8:22.].” But the Aaronic priests were poor mortals like ourselves. Besides, the Aaronic priests were sinners, and needed first to offer for their own sins, and then for the people’s: but not so the Lord Jesus: “he knew no sin:” “he was without spot and blameless:” “he was holy, harmless, undefiled, separate from sinners, and made higher than the heavens,” even “the Son of God who is consecrated for evermore [Note: Hebreus 7:26.].”]

2. The transcendent excellency of his offering—

[The Mosaic priests offered nothing better than the blood of bulls and of goats: but the Lord Jesus offered his own immaculate body; yea, “he made his own soul an offering for sin [Note: Isaías 53:10. with Hebreus 9:11.].” True, it was the manhood only that suffered; but his manhood, having “the Godhead dwelling in it bodily [Note: Colossenses 2:9.],” was of more value than all the cattle upon a thousand hills: it was a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world [Note: 1 João 2:2.]

3. The glory of the place where he ministers—

[The tabernacle where the Mosaic priests officiated was glorious, as being consecrated to such a holy use: but, glorious as it was, “it had no glory by reason of the glory that excelleth,” even of that heavenly “tabernacle, which the Lord pitched, and not man [Note: Compare 2 Coríntios 3:10, with ver. 1, 2.].” There is he, not in a room darkened with a veil, but in the heaven of heavens; not in the presence of a bright cloud, a mere symbol of the Deity, but in the immediate presence of God himself; not presenting the blood of beasts, but his own most precious blood, that was once shed on Calvary; not offering a cloud of incense, but pouring forth his own prevailing intercession; not bearing a breast-plate with the names of the twelve tribes, but bearing on his breast the name of every individual of his elect; not appearing there for one people only, but for all the sinners of mankind; not obtaining mere temporal blessings, or spiritual blessings for a limited period, but spiritual and eternal blessings, even all that man can need, or God bestow; not coming forth, himself a sinner, delegated to pronounce a blessing, but “appearing without sin to confer by his own authority everlasting salvation” on all his believing people [Note: Hebreus 9:28.].

Such are the views which the Apostle gives us of our great High-priest, and of “the transcendent excellence of his ministry.”]

Judge then,
1.

What is our duty towards this great High-priest—

[As “a minister of this new covenant [Note: 2 Coríntios 3:6. διαθήκηςthe same word as in the text.],” I hesitate not to say what my duty is. It is to make known this Saviour to you in all his offices: to set before you this covenant in all its fulness, its freeness, its sufficiency, its immutability: to point him out as the only Mediator of it, through whose sacrifice and intercession you must seek its blessings, and through whom alone you can obtain them: to open from time to time all the promises contained in it; and to lead you to a simple reliance on them, as the one only means of obtaining the accomplishment of them to your souls [Note: If this be the subject of an Ordination or Visitation Sermon, it will be proper to shew here how inadequately they execute the ministerial office who dwell on the evidences of Christianity, or on morals to the exclusion of the sublimer subjects.].

What then is your duty, but to contemplate these subjects with admiration, and love, and gratitude; and to seek a personal interest in them all? Contemplate “the covenant,” “ordered in all things, and sure;” and expect nothing but as the fruit of God’s eternal love, as expressed towards you in that covenant — — — Contemplate the peculiar privileges which you enjoy under this “better” covenant, above all that were ever enjoyed by God’s people of old — — — Contemplate Jesus as “the Mediator” of this covenant; and see all the conditions of it fulfilled by him for you, and all the blessings of it as the fruit of his sacrifice and intercession — — — Contemplate the “promises” of it, so abundant, so suitable, so sufficient, so sure to all who plead them before God, and rely upon them as the only ground of their hopes. In a word, look to the ministry of Christ, as the Jews did to that of their high-priests. They expected nothing but through the intervention of their appointed mediators: and do you in like manner expect nothing but in and through your adorable Advocate and Intercessor — — —]

2. The danger of neglecting it—

[The generality of Christians do lamentably neglect their duty in relation to our great High-priest. Instead of relying on that “better covenant,” of which he is “the Mediator,” they make covenants of their own precisely similar to the Mosaic covenant, which for its unprofitableness is abrogated and annulled [Note: Hebreus 7:18.]. They reduce the standard of the moral law to their own fancied ability to fulfil it: they look for the first motions to good to arise from themselves, from some fancied stock of which they imagine themselves possessed; and then expect ulterior blessings as a reward for their own personal merits and deserts. They will be as little indebted to the free grace of God as possible: and, instead of receiving from the Lord Jesus Christ all their salvation as the fruit of what he has done and suffered for them, they give him no higher honour than that of obtaining for them a right and a power to save themselves. And this is the covenant which they prefer, and for which they abandon that “better covenant,” which God has revealed in his Gospel. But let all such daring contemners of the Gospel hear what the Apostle Paul speaks to them in this epistle: “If,” says he, “he that despised Moses’ law died without mercy under two or three witnesses, of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant an unholy thing, and hath done despite to the Spirit of grace [Note: Hebreus 10:28.].” Mark, this is not an assertion merely, but an appeal, an appeal to every considerate man: and, if you will only consider it candidly, I will consent that you shall be judges in your own cause — — — If you say, ‘I am not guilty of the things here spoken of;’ I ask, ‘How is it possible to deny your guilt, if you are systematically rejecting the Christian covenant, and substituting another of your own? or how can you be guiltless in respect to these things, when you thrust the Lord Jesus Christ from his mediatorial office, and seek to place his crown upon your own head?’ Beware, I pray you, of this fatal evil: for, “how shall ye escape, if ye-neglect so great salvation [Note: Hebreus 2:3.]?” Remember, there is no other covenant whereby any human being can be saved; no promise, but what is contained in that; no mediator, through whom we can obtain an interest in it, but the Lord Jesus Christ. Lay hold on this covenant, and you are safe: reject it, and you perish for ever — — —]