But now he hath obtained a better ministry, by how much also he is a mediator of a better testament, which is established on better promises.

“"It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these." Both in the verse before us, then, and throughout, does he ascribe the word better to the Lord, who is better and other than originated things. For better is the sacrifice through him, better the hope in him and also the promises through him, not merely as great compared with small, but the one differing from the other in nature, because he who conducts this economy, is better than things originated.”

“"But now hath He obtained a more excellent ministry, by how much also He is the Mediator of a better covenant." Thou seest (he means) how much better is the one ministration than the other, if one be an example and type, and the other truth. But this did not profit the hearers, nor cheer them. Therefore he says what especially cheered them: "Which was established upon better promises." Having raised them up by speaking of the place, and the priest, and the sacrifice, he then sets forth also the wide difference of the covenant, having also said before that it was "weak and unprofitable." (See Heb. vii. 18.) And observe what safeguards he lays down, when intending to find fault with it. For in the former place after saying, "according to the power of an endless life" (Heb. vii. 16), he then said that "there is a disannulling of the commandment going before" (Heb. vii. 18); and then after that, he set forth something great, saying, "by which we draw nigh unto God." (Heb. vii. 19.) And in this place, after leading us up into Heaven, and showing that instead of the temple, we have Heaven, and that those things were types of ours, and having by these means exalted the Ministration of the New Covenant, he then proceeds suitably to exalt the priesthood. But (as I said) he sets down that which especially cheers them, in the words, "Which was established upon better promises."”

“Above, the Apostle proved that Christ is a high priest, and consequently a minister of the sacraments, though not according to the old law; here he shows that he is the minister of greater and better things than those were. And concerning this he does three things. For first he sets forth what he intends; second he assigns the cause of it; third he proves it. The second, at by how much also of a better. The third, at for if that. He says therefore: I say that he has nothing earthly to offer, but now, that is, in the time of grace, he has obtained by lot, that is, has received by lot, a better ministry, that is, a more worthy priesthood. The priesthood of Christ is called a ministry, because it belongs to him only insofar as, as man, he was a minister. Rom. XV, 8: for I say that Christ Jesus was a minister, etc. He says obtained by lot, that is, received by lot, because that which is had by lot is awaited from the Lord. Ps. XXX, 15: in thy hands are my lots. And therefore all things that come about according to the distribution of the divine will are said to be given by lot, and such are the effects of grace. Eph. I, 11: we are called by lot, that is, by divine election, because when it happens that human judgment fails, men are accustomed to betake themselves to divine election and disposition, casting lots, as is clear from Acts I, 26, concerning the election of Matthias. Hence Prov. XVI, 33: lots are cast into the lap, but they are tempered by the Lord. Christ indeed obtained this ministry by lot, that is, by divine disposition. Then when he says by how much also of a better, etc., he assigns the cause why this ministry is greater. For every priest is a mediator. But this one is the mediator of a better covenant, namely of man to God. For it belongs to a mediator to reconcile the extremes. But he brought divine things to us, because through him we have been made partakers of the divine nature, as is said in II Pet. I, 4. He also offers our things to God. And therefore the Apostle says, I Tim. II, 5: the mediator of God and men, the man Christ Jesus. There temporal things were promised. Is. I, 19: if you be willing and will hear me, you shall eat the good things of the land. But here, heavenly things, as was said above. Thus therefore this is better as to that which the Lord promises to men. Likewise, in that covenant certain things are set down which pertain to the worship of God, and these are the ceremonial precepts; and certain others which pertain to the rightness of life, and these are the moral precepts, which remain — but the others do not. But in the new covenant, counsels are added to those precepts, which are given to the perfect, who are capable of spiritual things. And thus the precepts remain the same, but the promises are different. Likewise the sacraments are different, because there the figure alone was present, but here the truth of the figure is expressed. In every respect, therefore, that covenant is better. Then when he says whether if that, etc., he proves that the covenant of which Christ is the mediator is better. And he makes such an argument: if the first covenant had not had fault, another would not be sought to correct its defect; but one is sought, therefore, etc. The antecedent is set down, and is clear in the text. But against this, Rom. VII, 7: is the law then sin? God forbid. Therefore he speaks wrongly in saying that it was not free from fault. I answer. It must be said that something can belong to the law in two ways: either according to itself, and thus it was good; or by reason of those to whom it was given, and thus it is said to have fault, on account of two things. First, because it did not give the power to cleanse away sins committed. Below, X, 4: it is impossible that sins should be taken away by the blood of bulls or of goats. Second, because it did not give a helping grace to avoid sins, but only to know them; and thus it was an occasion of sin. Rom. VII, 7: I had not known concupiscence, unless the law said: thou shalt not covet. And thus it is said not to have been free from fault, because men were left in fault by it. But he says a place would not be sought. For just as a body never perfectly comes to rest, but is always in motion, until it reaches its own place, so as long as something is possessed imperfectly, desire does not rest, but always tends further, until it comes to the perfect. The place of this, therefore, was sought by man, who desired it; but more by God, who is said to seek it on account of his desire for our salvation. Then when he says for finding fault, etc., he proves the truth of the consequent, namely that a place for the covenant is sought, and this by the authority of Jer. XXXI, 31: behold the days shall come, etc. And concerning this he does two things. First he sets down the authority; second he argues from it, at but in saying a new. The first is divided into two. For first he sets forth the prophecy concerning the giving of the new covenant; second he describes it, at not according to the covenant, etc. Again the first is divided into three. For first he shows the fitness of the time of the giving; second, the perfection of the new covenant, at I will perfect a new covenant; third, to whom it was given, at upon the house of Judah. He says therefore, for finding fault, not indeed with the law, but with those who, namely, were under the law, the Lord says: behold the days come, etc. This is the authority, which is Jer. XXXI, v. 31; and it is not held entirely under these words, but a few are changed. For there it is said thus: behold the days come, says the Lord, and I will make with the house of Israel, and with the house of Judah, a new covenant, not according to the covenant which I made with your fathers in the day when I stretched out my hand to lead them out of the land of Egypt, a covenant which they made void, and I had dominion over them. Thus therefore it is clear that the covenants are changed. He says, therefore, as to the fitness of the time, behold the days come, that is, the time of grace, which is compared to the day, because it is illumined by the sun of justice. Rom. XIII, 12: the night is passed, and the day is at hand. As to the perfection of the new covenant he says, I will perfect a new covenant. And he says I will perfect, which sounds toward perfection. Apoc. XXI, 5: behold, I make all things new. But this word I will perfect is not found there, but the Apostle uses it to designate the perfection of the new covenant. Is. c. X, 23: the Lord shall make a consummation and an abridgment upon the earth. For the new covenant was perfect as to the instruction of life, which is extended not only to a general instruction of justice, but to a perfect one. Matth. V, 20: unless your justice abound, etc. Likewise in the old covenant there were only figurative things; but in the new, the truth of the figures; and thus the new consummates and perfects the old. As to the third he says, upon the house of Israel, and of Judah. But is it given only to the Jews? No. Rom. IX, 6: not all who are of Israel, these are Israelites; and it follows: not they who are the children of the flesh are the children of God, but they who are the children of the promise are accounted for the seed. Those, therefore, who have obtained the grace of God, are Israel through faith, and Judah through confession. Rom. X, 10: with the heart, belief is unto justice, etc. Now it is said upon the house, etc., for a threefold reason. One, because Christ in his own person preached to the Jews, not to the Gentiles. Matth. XV, 24: I was not sent but to the sheep that are lost of the house of Israel. The second, because the Gentiles were made participants of the new covenant, just as a wild olive grafted into a good olive tree partakes of its richness, Rom. XI, 24. Another, because in the time of Rehoboam and Jeroboam the kingdom of Judah was divided from the kingdom of the ten tribes, which indeed remained in idolatry, but the kingdom of Judah adhered more to God, although not entirely. And therefore he touched on both. Then when he says not according to the covenant, he describes the new covenant, and first by its difference from the old; second by its own conditions, at for this is the covenant. Again the first is divided into two. First he shows the distinction of the new and the old covenant; second, the weakness of the old, at in the day in which. For someone could say: is this new one like that one? Therefore, as if answering, he says: no. Because not according to that which I did with their fathers — in which he shows that the old is not to be kept together with the new. Gal. V, 1: stand fast, and be not held again under the yoke of servitude. Matth. IX, 17: neither do they put new wine into old bottles, etc. And Rom. VII, 6: let us serve in newness of spirit, and not in the oldness of the letter. For if anything is found in the old which is indicated to the Gentiles for keeping, it must be referred to a spiritual understanding, as is said in Is. XIX, 21: they shall worship him with sacrifices and offerings — which is wholly to be understood spiritually. Then when he says in the day when I took, etc., he shows the defect of the old covenant, first from its handing down; second from the outcome, at because they themselves. For the old covenant was handed down to slaves and to the weak. To slaves indeed, because they had at one time come out of the servitude of Egypt. And as to this he says, that I might lead them out, etc. Gal. IV, 24: the one indeed begetting unto servitude, etc. Likewise, because it was a law of servile fear. Rom. VIII, 15: you have not received the spirit of servitude again in fear, etc. Augustine: the brief difference of the old and new covenant is fear and love. Likewise to the weak, because by themselves they were not able to help themselves. And as to this he says, I took them by the hand, which belongs to the weak. Ps. LXXII, 23: thou hast held my right hand. Rom. VIII, 3: what was impossible to the law, in that it was weak. Now he says their fathers, namely Abraham, Isaac, and Jacob, with whom he entered into a special covenant. Ps. CIV, 8f.: he hath been mindful for ever of his covenant, the word which he commanded to a thousand generations, which he appointed to Abraham, etc. But to these, at the exodus from Egypt, he promised carnal things. Then when he says because they themselves did not, etc., he shows the defect of the old covenant from the outcome; and first as to the fault, and therefore he says, because they did not continue in my covenant, namely because it was not written in their hearts. Hence immediately after the law was given they made a molten calf. Ex. XXXII, 8 and Ps. CV, 20: they made a calf in Horeb, and adored a graven thing. And as to the punishment. Therefore he says, and I disregarded them. For a thing is said to be disregarded by someone when he permits it to perish. And thus he disregarded them, because he permitted them to perish by the destroyer, as is said in I Cor. X, 10; and Ps. CXVIII, v. 118: thou hast despised all them that fall off from thy judgments. Another reading: and I had dominion over them, that is, by punishing I showed myself to be their lord. Then when he says for this is the covenant, etc., he describes the conditions of the new covenant. And concerning this he does two things. First he sets down the manner of its promulgation; second, its effect, at and I will be to them a God. He says therefore, for this is, that is, such is, the covenant that I will dispose for the house of Israel, etc.; disposition implies a fittingness of order. And therefore he says after those days, that is, after the law was given. For the new law had to be given after the old law, just as first a pedagogue is given, and afterward a master, so that man might first recognize his own weakness. In this, therefore, the fittingness of the time for giving the new covenant is clear. Now the manner of handing it down is twofold. One is through exterior things, as by setting forth words for someone's knowledge. And this a man can do, and thus the old covenant was handed down. In another way, by working inwardly. And this is proper to God. Job XXXII, 8: the inspiration of the Almighty giveth understanding. And in this manner the new covenant was given, because it consists in the infusion of the Holy Spirit, who instructs inwardly. But it is not enough only to know, for acting is also required. And therefore first he illumines the intellect to know. And therefore he says, I will give my laws, etc. And he says it in the plural, on account of the diverse precepts and counsels. And this the Holy Spirit does. I Jo. II, 27: his unction teacheth you. Jo. XIV, 26: he shall teach you all things, etc. Likewise he inclines the affection to act well, whence it is imprinted on the heart. And as to this he says, I will write them upon their heart, that is, upon knowledge I will write charity. But above all things have charity, etc., Col. III, 14, and Rom. V, 5: the charity of God is poured forth in our hearts, etc. And this is the epistle, concerning which he adds, II Cor. III, 3: not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshly tables of the heart.”

“In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator (Heb 8:6): his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants - the covenant of works and the covenant of grace; and between the two dispensations of the covenant of grace - that under the Old Testament and that under the New. Now observe, I. What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said, 1. That it was made with the fathers of the Jewish nation at mount Sinai (Heb 8:9), and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which intimates the great affection, condescension, and tender care of God towards them. 2. That this covenant was not found faultless (Heb 8:7, Heb 8:8); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel. 3. That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not, Heb 8:9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. God will regard those who remain in his covenant, but will reject those who cast away his yoke from them. 4. That it is decayed, grown old, and vanisheth away, Heb 8:13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it. II. What is here said of the New Testament dispensation, to prove the superior excellency of Christ's ministry. It is said, 1. That it is a better covenant (Heb 8:6), a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul. It is without fault, well ordered in all things. It requires nothing but what it promises grace to perform. It accepts of godly sincerity, accounting it gospel perfection. Every transgression does not turn us out of covenant; all is put into a good and safe hand. 2. That it is established upon better promises, more clear and express, more spiritual, more absolute. The promises of spiritual and eternal blessings are in this covenant positive and absolute; the promises of temporal blessings are with a wise and kind proviso, as far as shall be for God's glory and his people's good. This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven. 3. It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God; this was promised in Jer 31:31, Jer 31:32, and accomplished in Christ. This will always be a new covenant, in which all who truly take hold of it shall be always found preserved by the power of God. It is God's covenant; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it; his wisdom devised it; his Son purchased it; his Spirit brings souls into it, and builds them up in it. 4. The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do theirs. Here, (1.) God articles with his people that he will put his laws into their minds and write them in their hearts, Heb 8:10. He once wrote his laws to them, now he will write his laws in them; that is, he will give them understanding to know and to believe his law; he will give them memories to retain them; he will give them hearts to love them and consciences to recognize them; he will give them courage to profess them and power to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably. (2.) He articles with them to take them into a near and very honourable relation to himself. [1.] He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do. Nothing more can be said in a thousand volumes than is comprehended in these few words: I will be a God to them. [2.] They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do who have God for their God; this they are bound to do as their part of the contract; this they shall do, for God will enable them to do it, as an evidence that he is their God and that they are his people; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty; so that God engages both for himself and them. (3.) He articles with them that they shall grow more and more acquainted with their God (Heb 8:11): They shall all know me from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe, [1.] In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it. [2.] This private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe and be turned to the Lord! (4.) God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God (Heb 8:12): For I will be merciful to their unrighteousness, etc. Observe, [1.] The freeness of this pardon. It does not result from merit in man, but from mercy in God; he pardons for his own name's sake. [2.] The fullness of this pardon; it extends to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins highly aggravated. [3.] The fixedness of this pardon. It is so final and so fixed that God will remember their sins no more; he will not recall his pardon; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these are the articles of it; and therefore we have no reason to repine, but great reason to rejoice that the former dispensation is antiquated and has vanished away.”

“But now hath he obtained a more excellent ministry,.... Christ has a ministry, he is the minister of the sanctuary, Heb 8:2 he has "obtained" this ministry of his Father; he was called unto it and engaged in it by him; and he has "now" obtained it; for though he was called to it from eternity, it was in time he came an high priest of good things, to come; and his ministry is a more excellent one than that of the priests, who offered gifts according to the law and served to the example and shadow of heavenly things; as abundantly appears from the preceding chapter, and from this, as well, as from what follows: by how much also he is the Mediator of a better covenant; the covenant of grace, as administered under the Gospel dispensation; which is not only better than the covenant of works, that being conditional, this absolute; that stood on the foot of works, this on the foot of grace, and is established in Christ; that being broken and made void, this continues; and not only better than the covenant of the Levitical priesthood, which was but a typical one, and is now ceased, but also than the covenant of grace, as administered under the legal dispensation; being better than that, as to the manner of its manifestation, which is more full and clear; and as to the extent of its administration, reaching to Gentiles as well as Jews; and as to the ratification of it by the blood of Christ, called from thence the blood of the everlasting covenant; and as to the promises of it, here said to be better: which was established upon better promises; which are not now delivered out as before, under the figure of earthly and temporal things; nor under a condition to be performed nor confined to a particular people and nation; and which are attended with a greater measure of the Spirit, to open and apply them; and are all secured in Christ Jesus, and confirmed by his blood: and now of this covenant Christ is the "Mediator"; a mediator is of more persons than one, and of these at variance; and he is a middle person between both; and his business is to bring both parties together, and make peace between them: the two parties in this case are God and man, set at a distance from each other by the sin of man, whereby man is become enmity to God; Christ is the Mediator between God and man, a middle person between both, being both God and man, the daysman, who lays his hands on both; who brings men to God that were afar off, and makes peace for them by the blood of his cross, and satisfies the justice of God, which he has done by the sacrifice of himself; and now appears in the presence of God for them, and intercedes for them, and applies the blessings of the covenant to them by his Spirit, and keeps and preserves them safe to his everlasting kingdom; and for this office he is every way fit, and in this he excels the Levitical priests, and has a ministry superior to theirs, since he is such a Mediator, and a Mediator of such a covenant,”

“Now hath he obtained a more excellent ministry - His office of priesthood is more excellent than the Levitical, because the covenant is better, and established on better promises: the old covenant referred to earthly things; the new covenant, to heavenly. The old covenant had promises of secular good; the new covenant, of spiritual and eternal blessings. As far as Christianity is preferable to Judaism, as far as Christ is preferable to Moses, as far as spiritual blessings are preferable to earthly blessings, and as far as the enjoyment of God throughout eternity is preferable to the communication of earthly good during time; so far does the new covenant exceed the old.”

“But now Christ, the Messias, being come, hath ordained a more excellent ministry and priesthood, being the great Mediator betwixt God and man of a better and more excellent testament, accompanied with greater graces and blessings, and established with better and more ample promises, not of temporal blessings, as the former, but of eternal happiness. (Witham)”

“now--not time; but "as it is." more excellent ministry--than any earthly ministry. by how much--in proportion as. mediator--coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant." which--Greek, "one which" [ALFORD]: inasmuch as being one which. established--Greek, "enacted as a law." So Rom 3:27, "law of faith"; and Rom 8:2; Rom 9:31, apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter. upon--resting upon. better promises--enumerated Heb 8:10-11. The Old Testament promises were mainly of earthly, the New Testament promises, of heavenly blessings: the exact fulfilment of the earthly promises was a pledge of the fulfilment of the heavenly. "Like a physician who prescribes a certain diet to a patient, and then when the patient is beginning to recover, changes the diet, permitting what he had before forbidden; or as a teacher gives his pupil an elementary lesson at first; preparatory to leading him to a higher stage": so Rabbi Albo in his Ikkarim. Compare Jer 7:21-22, which shows that God's original design in the old covenant ritual system was, that it should be pedagogical, as a schoolmaster leading and preparing men for Christ.”