Biblical Theology Series: Jeremiah 31–33/Hebrews 8–9

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This post is the third in the series and presents my observations of the theological trajectory noticeable in the comparison of Jeremiah 31–33 and Hebrews 8–9. I first identify the textual connections and allusions between the aforementioned Old Testament and New Testament passages and then comment on how the passages demonstrate progress and theological development in the Bible’s theology.

In Jeremiah, God promised establishing a new covenant (31:31–34), an everlasting covenant (32:40). This is a covenant that is different from the one that was made when Israel left Egypt and which was broken by Israel (31:32; 32:23, 31–35). In Hebrews, the writer notes the fact that God found fault with them for breaking the covenant and, in 8:8–12, refers to this promise of a new covenant; the writer actually quotes from Jeremiah 31:31–34. The old covenant was mediated by Moses. In Jeremiah, the promises of the new covenant included the placement of God’s law in the people’s hearts, forgiveness of their iniquity, and also material blessings like restoring the fortunes of the land like it was before (33:7, 9, 11). In Hebrews, Jesus is the mediator of the new covenant which is based on better promises (8:6). Eternal inheritance is mentioned as the gain from the death of Christ which redeems people from the sins committed under the first covenant (9:15), that is, the covenant made during the exodus from Egypt. Also, in Jeremiah God promises to raise up a seed of David who will “execute justice and righteousness in the land” (33:15, ESV); this relates to God’s covenant with David which God says cannot be broken (33:20–21).

In the Jeremiah passage the Levitical priests are those who minister to God in his presence, offering burnt offerings, and making sacrifices (33:18). In Hebrews Jesus is a priest but not like the Levitical priests who offer gifts according to the law of God in the tent made by human hands (8:3-5; 9:1-2). Jesus is a minister in the holy places in heaven (8:2–3). Moreover, while the Levitical high priest needed to enter the holy place every year to make a sacrifice for his sin as well as for the sins of others, Jesus sacrificed himself once for the sins of many (8:24–26)

Both covenants – old and new – were inaugurated with blood. The first covenant was inaugurated with the blood of calves and goats while the new covenant was inaugurated with the blood of Christ himself. While the blood of the bulls and goats purified the flesh, the blood of Christ purifies our conscience from dead works so that we may serve God. God promised in Jeremiah that, in the new covenant, he would put his law on the hearts of his people so that they would know him and that they will be his people and he will be their God; he also promised to forgive their iniquity in this new covenant (31:33–34). In other words, this new covenant will enable the people to live and serve him. This is exactly the theme that the writer of Hebrews picks up when he says that Christ’s blood or death purifies “our conscience from dead works to serve the living God” (9:14, ESV) and his sacrifice puts “away sin” (9:15, 26).

The textual connections between the two passages give insights regarding the development in the theology of the Bible. The advent of Jesus, a descendant of David, and his redemptive death on the cross fulfill God’s promise of a new covenant in Jeremiah. It establishes a covenant that does not only bring forgiveness but also enables us to be God’s people who have been purified from dead works and made capable of serving the living God. This is something the old covenant could not achieve.