Three better things.
"But now hath he obtained a more excellent ministry's etc. In these words the writer states in brief what he at once proceeds to illustrate and establish at considerable length, from this point on to Hebrews 10:18. We may perhaps with advantage take a general glance at these three better things, leaving their particular examination until summoned to it by the development of the Epistle.
I. THE BETTER MINISTRY. "But now hath he obtained a more excellent ministry" than the high priests of the Jewish Church. The proposition of the text is that our Lord's ministry is as much better than theirs as the new covenant is better than the old, and the new covenant is better than the old because it has been enacted upon better promises. His ministry is that of our great High Priest, or, in the word used in the text, our Mediator. Let us mention a few particulars in which this ministry of his is more excellent than that of the Jewish high priests.
1. Because it is exercised in a higher sphere. They ministered in the material tabernacle and temple, and for a brief season once a year were permitted to enter the holy of holies where God manifested his presence by a symbol; but these were only copies and shadows of the heavenly realities. Our Savior is a Minister of the heavenly" sanctuary, and of the true tabernacle, which the Lord pitched, not man." He "appears before the face of God for us."
2. Because it extends to greater numbers. The ministry of the Jewish high priests was exercised for the Jews only. It was limited to their own race, and to the proselytes to their religion. But the ministry of Jesus Christ is for all mankind. He "tasted death for every man." He is the "Mediator between God and men" of every nationality, and every race, and every age, etc.
3. Because it is enduring. The ministry of individual Jewish high priests ended at their death, if not before; and that ministry as an institution waxed old and vanished away. But the ministry of our great High Priest is of perpetual vitality and efficacy. His mediation will never be superseded, never lose its attractiveness and glory, until man is fitted to approach God without a mediator.
4. Because it secures richer results. These results, or some of them at least, are referred to in the "better promises." The results of the ministry of the Aaronic priesthood, like its functions, were to a great extent symbolic and shadowy rather than essential and real. But through the ministry of the Christ we obtain real benefits and essential blessings: e.g. reconciliation with God, forgiveness, etc.
II. THE BETTER COVENANT. "He is the Mediator of a better covenant." But what are we to understand by the word "covenant"? As used in human relations it denotes a compact or agreement between two or more parties, who are equal, each of whom has the right to propose alterations in the terms of the compact, and to accept or reject such terms. In this sense there can be no covenant between God and man; for there is no equality between the parties, and man cannot reject any requirement of God without committing sin. Perhaps it is for this reason that the word which strictly signifies covenant is not used in the New Testament. But as applied to God and man the "covenant" denotes his method of revealing himself to men, and his will concerning their salvation, his arrangement of agencies and means and conditions by which they may be saved. "The word 'covenant' becomes appropriate in view of the solemn assent and consent with which man accepts God's proposal, involved in his scheme or plan. In this context the 'old covenant' is the scheme revealed to Israel under Moses; the 'new' is the gospel scheme involving the gift and work of both the Son and the Spirit of God." The old covenant was good, as our text implies. It originated in the grace of God. It involved on his part condescension towards man. It was designed and fitted to benefit and bless and save man. It promised life and blessing to those who complied with its terms; and its promises were true. But the new covenant is very much better than the old. This will appear when we come to notice the "better promises." At present we mention only two aspects of its superiority.
1. It presents a more spiritual revelation of the character and will of God. Under the old covenant nearly everything was expressed by means of material forms and symbols—nearly everything appealed to the senses. Its laws, its ritual, its promised blessings, pertained largely to the visible, the sensuous, and the temporal. It was a revelation suited to the childhood and youth of our race. But the new covenant gives us a more spiritual manifestation of the Divine mind and will; it is a revelation for the manhood of our race. It proclaims the spirituality of God and of his worship. It writes the Divine law upon men's hearts. It promises spiritual blessings.
2. It is a fuller expression of the grace of God. (Cf. John 1:14-18; Romans 3:24; Romans 5:21; Romans 6:14) The next division of our subject will show us that there is more of Divine grace manifested in the new than in the old covenant.
III. THE BETTER PROMISES. "A better covenant, which hath been enacted upon better promises." The promises which the writer has chiefly in view are those mentioned in Hebrews 10:10-12. Let us mention some of these better promises of the new covenant.
1. It proffers strength to comply with its own conditions. The old covenant promised blessings to the obedient; the new promises blessings to enable us to render obedience. The Holy Spirit is promised to incline our hearts to the good, to strengthen us for duty, etc.
2. Justification for the sinner on condition of faith in Jesus Christ. (Cf. Romans 3:20-26; Romans 10:5-10; Galatians 3:10-14)
3. Sanctification of the believer by the Holy Spirit. (Cf. John 14:16-18, John 14:26; John 15:26; John 16:7-15; Romans 15:13, Romans 15:16; 2 Corinthians 3:18) 4. Glorification of his people forever in the future state. (Cf. Romans 8:17, Romans 8:18, Romans 8:30; 2 Corinthians 4:17; 2 Timothy 2:10; 1 Peter 5:10) Verily, these are better promises than those of the old covenant. And the covenant to which they belong is far better than the old one. By so much, also, is our Lord's ministry better than that of the Aaronic high priests. Let us give earnest heed to secure our personal interest in this new and "better covenant."—W.J.