TRV
which I made with their fathers
on the day when I took them by their hand
and led them forth out of the land of Egypt;
because they, for their part,
did not remain faithful to my covenant;
so I, for my part,
stopped concerning myself with them,’
says Adonai.
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 8:6–13. His four-level outline is real structure in the source text, so it is rendered as structure.
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 It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen.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.
Historical interpretation
Six Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“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 finding fault with them, He saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in My covenant, and I regarded them not, saith the Lord."
Yea, verily. And whence does it appear that the first Covenant came to an end? He showed it indeed also from the Priest, but now he shows more clearly by express words that it has been cast out.
But how is it "upon better promises"? For how, tell me, can earth and heaven be equal? But do thou consider, how he speaks of promises there in that other covenant also, that thou mayest not bring this charge against it. For there also, he says "a better hope, by which we draw nigh unto God" (Heb. vii. 19), showing that a Hope was there also; and in this place "better promises," hinting that there also He had made promises.
But inasmuch as they were forever making objections, he says, "Behold! the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah." He is not speaking of any old Covenant: for, that they might not assert this, he determined the time also. Thus he did not say simply, "according to the covenant which I made with their fathers," lest thou shouldest say it was the one made with Abraham, or that with Noah: but he declares what covenant it was, "not according to the covenant which I made with their fathers" in the Exodus. Wherefore he added also, "in the day that I took them by the hand, to lead them out of the land of Egypt; because they continued not in My covenant, and I regarded them not, saith the Lord." Thou seest that the evils begin first from ourselves ("they" themselves first, saith he, "continued not in the covenant") and the negligence is from ourselves, but the good things from Him; I mean the acts of bounty. He here introduces, as it were, an apology showing the cause why He forsakes them.
Prophetic utterances are of three kinds: (1) some relating to the earthly Jerusalem; (2) some to the heavenly Jerusalem; (3) and some to both simultaneously. I think it proper to prove what I say by examples. The prophet Nathan was sent to convict King David of heinous sin and predict what future evils would happen to him because of his sin. Who can question that this pertains to the earthly city? There are other instances, sometimes addressed to the public at large for their safety and benefit, and sometimes addressed to someone in private who merited an utterance from God in order to know in advance about some event to guide his temporal life.The following prophecy, however, without a doubt references the heavenly Jerusalem. "Behold, the days are coming, says the Lord, that I will make for the house of Israel, and for the house of Judah, a new testament: not according to the testament that I settled for their fathers in the day when I laid hold of their hand to lead them out of the land of Egypt; because they continued not in my testament, and I regarded them not, says the Lord. For this is the testament that I will make for the house of Israel: after those days, says the Lord, I will give my laws in their mind, and will write them upon their hearts, and I will see to them; and I will be to them a God, and they shall be to me a people." Here, God himself is Jerusalem's reward. Its chief and entire good is to possess him and to be possessed by him.
Both cities are indicated when the city of God is called Jerusalem and when it is prophesied that the house of God shall one day be in Jerusalem. This prophecy seems to be fulfilled when King Solomon builds that most noble temple. For these things both happened in the earthly Jerusalem, as history shows, and were types of the heavenly Jerusalem. This kind of prophecy, as it were, blending both the others in the ancient canonical books devoted to historical narratives, is very common. It has exercised and continues to exercise greatly the talents of those who search holy Scripture.
[The Lord] ascended into the retirement of a neighboring mountain and called his apostles to him there. From the height of that mystical seat he could instruct them in the loftier doctrines, signifying from the very nature of the place and act that it was he who had once honored Moses by speaking to him. He spoke with Moses then, indeed, with a more terrifying justice, but now with a holier mercy in order that what had been promised might be fulfilled when the prophet Jeremiah says, “Behold, the days are coming when I will complete a new covenant for the house of Israel and for the house of Judah. After those days, says the Lord, I will put my laws in their minds, and in their heart will I write them.” He therefore who had spoken to Moses, spoke also to the apostles, and the swift hand of the Word wrote and deposited the secrets of the new covenant in the disciples’ hearts. There were no thick clouds surrounding him as of old, nor were the people frightened off from approaching the mountain by frightful sounds and lightning. Rather, quietly and freely his discourse reached the ears of those who stood by. In this way the harshness of the law might give way before the gentleness of grace, and “the spirit of adoption” might dispel the terrors of bondage.
Behold the order! He said that the covenant according to Christ is superior to the old one. And how is this evident? Because, he says, it is established on better promises. For if the promises and the recompenses are better, it is clear that the covenant is also better, and the commandments more divine. But how is it evident that the promises are better? From this, he says, that the former was set aside, but this one has taken its place. For this reason, the New covenant prevails, because it is better and more perfect. For if the former had been faultless, that is, if it had nothing lacking, if it made people blameless—then no second covenant would have been introduced.
If he had nothing lacking, he says, if he made men without fault, how then was he so disturbed? "For finding fault with them." To whom? The Jews who received and were governed by the laws in the Old Testament.
"Behold, the days are coming." "After having made the new covenant better than the old in many ways above, now clearly he also mocks the removal of the old, but he does not do this of his own accord, lest he become burdensome, and he brings forth Jeremiah saying, “in the day when I took them by the hand." (Jer. 31:32)
"in the day when I took them by the hand to lead them out of the land of Egypt.” So that they do not suppose that the exodus is according to the covenant with Abraham; for it has occurred in Christ, “For to your seed,” he says, “who is Christ;” (Gal. 3:16) it brings forth what kind of covenant the exodus has become. That of the Exodus, he says, made through Moses. For to say, “not according to that covenant,” he shows it to be cast away, as if he were saying, “I will give another covenant, not such as I have already given. For that one, because of its weakness, has been cast away from me."
"because they did not continue." As if the statement serves as a defense for God's negligence; for He says, they did not continue My covenant. For from them began the disobedience, and thus God's negligence followed.
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Summary
Hebrews 8:9, a direct quotation from Jeremiah 31:32, serves as a foundational verse in the author's argument for the superiority of the new covenant mediated by Jesus Christ. It highlights the inherent flaw of the old covenant—not in its divine origin, but in humanity's inability to uphold its terms—by recalling Israel's historical failure to remain faithful to God's covenant established at the Exodus, leading to God's just withdrawal of His special favor.
Context
Literary Context
This verse is embedded within Hebrews chapter 8, where the author systematically presents the superiority of Jesus' high priestly ministry and the new covenant over the Levitical priesthood and the old covenant. Following the declaration in Hebrews 8:6 that Jesus is the mediator of a "better covenant, which was established upon better promises," the author immediately justifies the necessity of this new covenant by quoting Jeremiah 31:31-34. Verse 9 specifically explains why the first covenant was deemed "obsolete" (Hebrews 8:13), attributing its failure to the unfaithfulness of the people, rather than any deficiency in God's law itself. It sets the stage for the subsequent verses that detail the transformative nature of the new covenant, where God's law is written on hearts.
Historical & Cultural Context
The covenant referenced in this verse is the Mosaic Covenant, established by God with the nation of Israel at Mount Sinai after their miraculous deliverance from Egyptian bondage. This covenant, detailed primarily in Exodus and Deuteronomy, was conditional, promising blessings for obedience and curses for disobedience. Throughout their history, from the wilderness wanderings to the periods of the judges and kings, Israel repeatedly demonstrated a pattern of rebellion, idolatry, and failure to keep their covenant obligations. The prophet Jeremiah, writing centuries later during a time of national decline and impending exile, delivered God's message of a future new covenant precisely because the people had consistently broken the old one, leading to divine judgment. This historical backdrop of Israel's unfaithfulness is crucial for understanding the necessity of a new, more effective divine initiative.
Key Themes
The primary theme highlighted by Hebrews 8:9 is The Old Covenant's Limitations and Israel's Unfaithfulness. The verse explicitly states that the old covenant was "not according to" the new one, primarily because the people "continued not in my covenant." This underscores humanity's inherent weakness and inability to perfectly obey God's Law, even when given directly by Him. It contrasts the ideal of the covenant with the reality of human sinfulness. Another significant theme is God's Just Response to Disobedience. The phrase "I regarded them not" reflects God's righteous withdrawal of His special favor and protection, which was conditional upon their obedience. This is not an arbitrary act but a just consequence of their persistent breach of the covenant, demonstrating God's holiness and the seriousness of covenant obligations. Ultimately, this verse powerfully foreshadows the Necessity of a New Covenant, as the failure of the old one due to human sinfulness necessitates a divine solution that addresses the root problem of the human heart, a solution found in Christ.
Exposition and Analysis
Key Word Analysis
This term (G1242) fundamentally refers to a "disposition," specifically a "contract" or a "devisory will." In the biblical context, it denotes a solemn, binding agreement initiated by God, often with conditions and promises. Here, it refers to the Mosaic Covenant, highlighting its legal and relational framework, which Israel failed to uphold.
This proper noun (G125) identifies the land of the Nile, serving as a powerful historical marker. Its inclusion immediately evokes the foundational event of the Exodus, the moment when God dramatically delivered Israel and established the Mosaic Covenant, emphasizing the immense grace and power God demonstrated at the very inception of their relationship, which they subsequently disregarded.
The Greek verb ameléō (G272), combined with the negative particle, signifies "to be careless of," "to neglect," or "to disregard." In this context, it describes God's response to Israel's unfaithfulness. It does not imply a lack of divine care or love in an absolute sense, but rather a withdrawal of the specific covenantal favor and protection that was contingent upon Israel's obedience. It underscores the reciprocal nature of the covenant and the just consequences of its breach.
Verse Breakdown
"Not according to the covenant that I made with their fathers"
This opening phrase immediately establishes a contrast, indicating that the new covenant (implied from the preceding verses in Hebrews 8) is fundamentally different from the old. The "fathers" refers to the generation of Israelites who experienced the Exodus and received the Law at Sinai.
"in the day when I took them by the hand to lead them out of the land of Egypt;"
This clause precisely dates the establishment of the old covenant to the Exodus event. The imagery of God "taking them by the hand" is a tender, anthropomorphic depiction of divine guidance, care, and intimate involvement in their liberation, emphasizing the benevolent nature of God's initial initiative.
"because they continued not in my covenant,"
This is the crucial explanation for the old covenant's inadequacy from the human perspective. It directly attributes the failure to Israel's persistent unfaithfulness and disobedience. They did not "persevere" (as the root of emménō suggests) in their commitment to God's terms, repeatedly breaking the agreement.
"and I regarded them not, saith the Lord."
This final clause states the divine consequence of Israel's unfaithfulness. Because they broke their side of the covenant, God, in His justice, ceased to uphold His specific covenantal obligations towards them in the same way. This is a declaration of divine judgment and withdrawal of conditional favor, confirming the Lord's authoritative pronouncement.
Literary Devices
Hebrews 8:9 employs several significant literary devices. The most prominent is Quotation, as the verse directly cites Jeremiah 31:32, lending prophetic authority and Old Testament grounding to the author's argument. This use of scripture demonstrates the continuity of God's plan while simultaneously highlighting a necessary discontinuity in the covenant administration. Contrast is central to the entire chapter, and this verse specifically contrasts the old covenant with the promised new one, emphasizing the former's failure. The phrase "took them by the hand" is an Anthropomorphism, attributing human-like action to God to convey His intimate care and guidance during the Exodus, making His subsequent withdrawal of favor due to Israel's unfaithfulness all the more poignant. The entire verse functions as a Justification for the need for the new covenant, providing the historical and theological rationale for its introduction.
Theological and Thematic Connections
Hebrews 8:9 profoundly underscores the theological truth of human inability to perfectly keep God's law and the necessity of divine grace. It reveals that the old covenant, while holy and good in itself, was insufficient to bring about lasting righteousness because it depended on human obedience, which proved consistently flawed. This failure necessitated a new divine initiative, one not contingent on human performance but on God's sovereign work of transformation and forgiveness. The verse highlights God's unwavering justice, demonstrating that covenant promises are conditional on human faithfulness, yet it simultaneously sets the stage for God's greater faithfulness in providing a solution to human sin through a new, unconditional covenant.
Reflection and Application
Hebrews 8:9 serves as a powerful reminder of the profound difference between the old and new covenants, offering deep assurance and hope to believers today. It teaches us that our relationship with God is not, and never could be, based on our own perfect performance or adherence to a legal code, which inevitably leads to failure and condemnation. Instead, our standing with God rests entirely on His sovereign grace and the finished work of Jesus Christ. The new covenant, mediated by Christ, is superior precisely because it addresses the core problem of human sin and unfaithfulness, not by demanding perfect obedience we cannot give, but by providing divine forgiveness and an inner transformation of the heart through the indwelling Holy Spirit. This frees us from the burden of trying to earn God's favor and allows us to rest in the security of His faithfulness, knowing that our salvation is secured by His perfect sacrifice and promises, not our flawed efforts.
Questions for Reflection
FAQ
What does "Not according to the covenant that I made with their fathers" mean in Hebrews 8:9?
This phrase means that the new covenant, which the author of Hebrews is discussing, is fundamentally different from and superior to the old covenant (the Mosaic Law) that God established with the Israelites ("their fathers") after their Exodus from Egypt. It implies that the old covenant, while divinely given, was insufficient to achieve God's ultimate purposes for humanity due to human sinfulness, thus necessitating a new and better arrangement. The new covenant operates on different principles, primarily grace and an inner transformation, rather than external legal adherence.
Why did God "regard them not" in the old covenant?
God's statement "I regarded them not" (from Jeremiah 31:32, quoted in Hebrews 8:9) signifies a withdrawal of His special covenantal favor and protection, not an arbitrary act of abandonment. It was a direct consequence of Israel's persistent unfaithfulness and their failure to "continue in" or uphold their side of the covenant. The Mosaic Covenant was conditional: blessings for obedience, curses for disobedience. When Israel repeatedly broke the covenant through idolatry and rebellion, God, in His justice, ceased to uphold His specific conditional promises to them in the same way, leading to judgment and exile. This highlights God's holiness and the seriousness of covenant obligations.
Christ-Centered Fulfillment
Hebrews 8:9, by exposing the inherent failure of the old covenant due to human unfaithfulness, powerfully sets the stage for the absolute necessity and glory of Christ's work. The "not according to" clause points directly to Jesus as the mediator of a fundamentally different and superior covenant, one that succeeds where the old one failed. The inability of the people to "continue in" God's covenant under the Law underscores the universal human condition of sinfulness that only Christ could remedy. His perfect obedience, culminating in His sacrificial death on the cross, fulfilled the righteous demands of the Law and bore the penalty for human unfaithfulness. Through His blood, Jesus inaugurated the new covenant, making possible the forgiveness of sins (Matthew 26:28) and the inner transformation promised by the prophets, where God's laws are written on the heart by the Holy Spirit (Hebrews 10:16). Thus, the "I regarded them not" under the old covenant is decisively overcome by God's gracious "I will be merciful to their unrighteousness" in the new, all made possible through the perfect, once-for-all work of our Great High Priest, Jesus Christ.