The writer proceeded to explain the superiority of the New Covenant that Jesus Christ ratified with His blood that is better than the Old Mosaic Covenant that He terminated when He died. He first explained the reason for the change in covenants (vv. 6-9), then he quoted the four superior promises of the New Covenant (vv. 10-12), and finally he underlined the certainty of the change (v. 13).
8:6 The superiority of Jesus' ministry as our High Priest rests also on the superiority of the covenant that forms the basis of that ministry. That covenant in turn rests on superior promises compared with the Mosaic Covenant promises and on a superior mediator, namely, Jesus Christ, compared with the angels and Moses (Gal. 3:19).
8:7 As with the priesthood (7:11-12), so it is with the covenant and its promises. Had the first been adequate God would not have promised a second. Add "and its promises"after "covenant,"which the translators have supplied, in this verse since "them"in verse 8 is plural.
8:8-12 God gave the promise of a new covenant because the people of Israel had failed Him. He also did so because the Old Mosaic Covenant did not have the power to enable them to remain faithful to God. The New Covenant has the power whereby God's people may remain faithful, namely, the presence of God living within the believer. This is one way in which it differs from the Old Covenant (v. 9).248
God promised that the New Covenant would enable the Israelitesto do four things. They would know and desire to do God's will (v. 10b), enjoy a privileged, unique relationship with God (v. 10c), know God directly (v. 11), and experience permanent forgiveness of their sins (v. 12). These are the "better promises"the writer referred to earlier (v. 6).
". . . new covenant promises are not yet fully realized. The promises in Jeremiah, Isaiah, and Ezekiel describe a people who have the law written in their hearts, who walk in the way of the Lord, fully under the control of the Holy Spirit. These same promises look to a people who are raised from the dead [cf. Ezek. 37], enjoying the blessings of an eternal inheritance with God dwelling with them and in them forever."249
8:13 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.D. 70 when the Romans destroyed the temple, terminated its ritual, and scattered the Jews throughout the world (cf. Matt. 24:1-2).
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 (Gen. 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 Sam. 7). The New Covenant revealed the particulars of the promised blessing (Jer. 31). Each of these later covenants relates to the Abrahamic Covenant organically. In contrast the Mosaic (Old) Covenant does not relate organically but "was added"(Gal. 3:19). 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.
Dispensational commentators have taken various positions on the relationship of the New Covenant promised in Jeremiah 31 to 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.250This position rests on the fact that the New Covenant promised in Jeremiah 31 was specifically with the house of Israel and the house of Judah (Jer. 31:31). Those who hold this view take the New Covenant under which Christians live as a different New Covenant (2 Cor. 3:6; Heb. 8:8; 9:15). They regard Jesus' references to the New Covenant as to a New Covenant with the church (Luke 22:20; cf. 1 Cor. 11:25).
Most dispensationalists believe there is only one New Covenant.251Most 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"(Jer. 31:31), many of the benefits promised extended to all believers after Jesus Christ died (cf. Isa. 19:24-25; 42:6; 49:6; Rom. 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 (Rom. 11:25-32).252According to this view, when Jesus said the cup at the Lord's Supper represented His blood that is the New Covenant, He meant this. 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.
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.
"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!"253
