| Translation | Verse | Text |
| King James | Heb 8:6 | But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. |
| Word | Easton Dictionary - Definition |
| BY | in the expression "by myself" (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, "against myself." |
| Word | American Tract Society - Definition |
| COVENANT | The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT. A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God's covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and Author, and which was confirmed by his blood, comprehends all who believe in him and are born again, Ga 4:24 Heb 7:22 8:6-13 9:15-23 12:24. The divine covenants were ratified by the sacrifice of a victim, to show that without an atonement there could be no communication of blessing and salvation form God to man, Ge 15:1-8 Ex 24:6-8 Heb 9:6. Eminent believers among the covenant people of God were favored by the establishment of particular covenants, in which he promised them certain temporal favors; but these were only renewals to individuals of the "everlasting covenant," with temporal types and pledges of its fulfilment. Thus God covenanted with Noah, Abraham, and David, Ge 9:8,9 17:4,5 Ps 89:3,4, and gave them faith in the Savior afterwards to be revealed, Ro 3:25 Heb 9:15. In common discourse, we usually say the old and new testaments, or covenants-the covenant between God and the posterity of Abraham, and that which he has made with believers by Jesus Christ; because these two covenants contain eminently all the rest, which are consequences, branches, or explanations of them. The most solemn and perfect of the covenants of God with men is that made through the mediation of our Redeemer, which must subsist to the end of time. The Son of God is the guarantee of it; it is confirmed with his blood; the end and object of it is eternal life, and its constitution and laws are more exalted than those of the former covenant. Theologians use the phrase "covenant of works" to denote the constitution established by God with man before the fall, the promise of which was eternal life on condition of obedience, Ho 6:7 Ro 3:27 Ga 2:19. They also use the phrase, "covenant of grace or redemption," to denote the arrangement made in the counsels of eternity, in virtue of which the Father forgives and saves sinful men redeemed by the death of the Son. |
| Word | Easton Dictionary - Definition |
| COVENANT | a contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut," and hence a covenant is a "cutting," with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19). The corresponding word in the New Testament Greek is diatheke, which is, however, rendered "testament" generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, "covenant." This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam. 11:1; Josh. 9:6, 15). In entering into a convenant, Jehovah was solemnly called on to witness the transaction (Gen. 31:50), and hence it was called a "covenant of the Lord" (1 Sam. 20:8). The marriage compact is called "the covenant of God" (Prov. 2:17), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a "covenant with death" not to destroy them, or with hell not to devour them (Isa. 28:15, 18). (2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant (Gen. 9; Jer. 33:20, "my covenant"). We have an account of God's covernant with Abraham (Gen. 17, comp. Lev. 26:42), of the covenant of the priesthood (Num. 25:12, 13; Deut. 33:9; Neh. 13:29), and of the covenant of Sinai (Ex. 34:27, 28; Lev. 26:15), which was afterwards renewed at different times in the history of Israel (Deut. 29; Josh. 1:24; 2 Chr. 15; 23; 29; 34; Ezra 10; Neh. 9). In conformity with human custom, God's covenant is said to be confirmed with an oath (Deut. 4:31; Ps. 89:3), and to be accompanied by a sign (Gen. 9; 17). Hence the covenant is called God's "counsel," "oath," "promise" (Ps. 89:3, 4; 105:8-11; Heb. 6:13-20; Luke 1:68-75). God's covenant consists wholly in the bestowal of blessing (Isa. 59:21; Jer. 31:33, 34). The term covenant is also used to designate the regular succession of day and night (Jer. 33:20), the Sabbath (Ex. 31:16), circumcision (Gen. 17:9, 10), and in general any ordinance of God (Jer. 34:13, 14). A "covenant of salt" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (Num. 18:19; Lev. 2:13; 2 Chr. 13:5). COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant, (1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity (Rom. 5:12-19). (2.) The promise was "life" (Matt. 19:16, 17; Gal. 3:12). (3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the "tree of knowledge," etc. (4.) The penalty was death (Gen. 2:16, 17). This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because "life" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law. The "tree of life" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant. This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness. CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety (John 17:4, 6, 9; Isa. 42:6; Ps. 89:3). The conditions of this covenant were, (1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work (Heb. 10:5; Isa. 42:1-7); (b) support in the work (Luke 22:43); and (c) a glorious reward in the exaltation of Christ when his work was done (Phil. 2:6-11), his investiture with universal dominion (John 5:22; Ps. 110:1), his having the administration of the covenant committed into his hands (Matt. 28:18; John 1:12; 17:2; Acts 2:33), and in the final salvation of all his people (Isa. 35:10; 53:10, 11; Jer. 31:33; Titus 1:2). (2.) On the part of the Son the conditions were (a) his becoming incarnate (Gal. 4:4, 5); and (b) as the second Adam his representing all his people, assuming their place and undertaking all their obligations under the violated covenant of works; (c) obeying the law (Ps. 40:8; Isa. 42:21; John 9:4, 5), and (d) suffering its penalty (Isa. 53; 2 Cor. 5:21; Gal. 3:13), in their stead. Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In Heb. 8:6; 9:15; 12:24, this title is given to Christ. (See DISPENSATION.) |
| Word | American Tract Society - Definition |
| MEDIATOR | One who stands between two parties or persons as the organ of communication or the agent of reconciliation. So far as man is sensible of his own guilt and of the holiness and justice of God, he shrinks from any direct communication with a being he has so much reason to fear. Hence the disposition more or less prevalent in all ages and in all parts of the world, to interpose between the soul and its judge some person or thing most adapted to propitiate his favor as a priestly order, an upright and devout man, or the smoke of sacrifices and the sweet savor of incense, Job 9:33. The Israelites evinced this feeling at the Mount Sinai, De 5:23-31; and God was pleased to constitute Moses a mediator between himself and them, to receive and transmit the law on the one had, and their vows of obedience on the other. In this capacity he acted on various other occasions, Ex 32:30-32 Nu 14:1-45 Ps 106:23; and was thus an agent and a type of Christ, Ga 3:19. The Messiah has been in all ages the only true Mediator between God and man; and without Him, God is inaccessible and a consuming fire, Joh 14:6 Ac 4:12. As the Angel of the covenant, Christ was the channel of all communications between heaven and earth in Old Testament days; and as the Mediator of the new covenant, he does all that is needful to provide for a perfect reconciliation between God and man. He consults the honor of God by appearing as our Advocate with the blood of atonement; and through his sympathizing love and the agency of the Holy Spirit, he disposes and enables us to return to God. The believing penitent is "accepted in the Beloved" -his person, his praises, and his prayers; and through the same Mediator alone he receives pardon, grace, and eternal life. In this high office Christ stands alone, because he alone is both God and man, 1Ti 2:5. To join Mary and the saints to him in his mediatorship, as the antichristian church of Rome does, implies that he is unable to accomplish his own peculiar work, Heb 8:6 9:15 12:24. |
| Word | Easton Dictionary - Definition |
| MEDIATOR | one who intervenes between two persons who are at variance, with a view to reconcile them. This word is not found in the Old Testament; but the idea it expresses is found in Job 9:33, in the word "daysman" (q.v.), marg., "umpire." This word is used in the New Testament to denote simply an internuncius, an ambassador, one who acts as a medium of communication between two contracting parties. In this sense Moses is called a mediator in Gal. 3:19. Christ is the one and only mediator between God and man (1 Tim. 2:5; Heb. 8:6; 9:15; 12:24). He makes reconciliation between God and man by his all-perfect atoning sacrifice. Such a mediator must be at once divine and human, divine, that his obedience and his sufferings might possess infinite worth, and that he might possess infinite wisdom and knowlege and power to direct all things in the kingdoms of providence and grace which are committed to his hands (Matt. 28:18; John 5:22, 25, 26, 27); and human, that in his work he might represent man, and be capable of rendering obedience to the law and satisfying the claims of justice (Heb. 2:17, 18; 4:15, 16), and that in his glorified humanity he might be the head of a glorified Church (Rom. 8:29). This office involves the three functions of prophet, priest, and king, all of which are discharged by Christ both in his estate of humiliation and exaltation. These functions are so inherent in the one office that the quality appertaining to each gives character to every mediatorial act. They are never separated in the exercise of the office of mediator. |
| Word | King James Dictionary - Definition |
| MEDIATOR | One who intervenes between two parties. |
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