Several of the Covenants which God made are styled “everlasting.” Not that they all are to be considered endless, but rather uninterrupted or perpetual until such time as may have been appointed for them to expire.
The Covenant with Noah (Gen. 9: 9-17), that of the Law (Ex. 31: 16; Lev. 24: 7-9; Num. 18: 19; Isa. 24: 5), that with David (2 Sam. 23: 5; 2 Chron. 13: 5), that with Abraham (Gen. 17: 7, 13, 19 ; Psalm 105: 8-11), and the New Covenant (Jer. 32: 40; Heb. 13: 20, 21) are called everlasting, although it is well understood
that the Law Covenant was strictly limited as to time. — (Gal. 3: 19).
Throughout the Epistle to the Hebrews, the Law and the New Covenants are continually contrasted, with a view to showing the superiority of the New — its permanence as against the temporary character of the other. Just at the close of the Epistle, considering his case proved, he refers to the Covenant whose superiority he has sought to demonstrate, and calls it the “Everlasting Covenant.”
There is some difference of opinion among translators as to whether
“through the blood of the everlasting covenant” should modify the phrase that follows it, or the one which precedes it, but the weight of numbers seems to be in favour of the opinion that our Lord Jesus is
“the Shepherd of the sheep through the blood of the everlasting covenant,”
as expressing the Apostle’s meaning in this connection.
Whichever opinion be right, there is truth in both.
Our blessed Redeemer has become the Chief Shepherd, because he shed His blood of the New Covenant for many for the remission of sins, and his people are made perfect by that “one offering” which he gave. [one sacrifice made perfect forever– the body of Jesus Christ, Lord both of the dead and living (Rom. 14: 9; Heb. 10: 10, 14.) ] That the New Covenant is here meant is further evident from the fact that his blood belongs to no Other, never being Scripturally associated with any but the New Covenant.