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Exegetical and Hermeneutical Commentary of Hebrews 8:6

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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.

6. But now ] i.e. but, as it is.

a more excellent ministry, by how much also ] Rather, “a ministry more excellent in proportion as He is also.” This proportional method of stating results runs throughout the Epistle (see Heb 1:4, Heb 3:3, Heb 7:22). It might be said with truth that the gist of his argument turns on the word “how much more.” He constantly adopts the argumentum a minori ad majus (Heb 7:19; Heb 7:22, Heb 9:11; Heb 9:14; Heb 9:23, Heb 10:29). For his object was to shew the Hebrews that the privileges of Judaism to which they were looking back with such longing eyes were but transitory outlines and quivering shadows of the more blessed, and more eternal privileges which they enjoyed as Christians. Judaism was but a shadow of which Christianity was the substance; Judaism was but a copy of which Christianity was the permanent Idea, and heavenly Archetype; it was but a scaffolding within which the genuine Temple had been built; it was but a chrysalis from which the inward winged life had departed.

the mediator ] Heb 9:15, Heb 12:24 ; 1Ti 2:5.

upon better promises ] Better, because not physical but spiritual, and not temporal but heavenly and eternal. Bengel notices that the main words in the verse are all Pauline. Rom 9:4 ; 1Ti 2:5.

Fuente: The Cambridge Bible for Schools and Colleges

But now hath he obtained – That is, Christ.

A more excellent ministry – A service of a higher order, or of a more exalted nature. It was the real and substantial service of which the other was but the emblem; it pertained to things in heaven, while that was concerned with the earthly tabernacle; it was enduring, while that was to vanish away; see the notes on 2Co 3:6-9.

By how much – By as much as the new covenant is more important than the old, by so much does his ministry exceed in dignity that under the ancient dispensation.

He is the mediator – see the notes on Gal 3:19-20, where the word mediator is explained. It means here that Christ officiates between God and man according to the arrangements of the new covenant.

Of a better covenant – Margin, Or testament. This word properly denotes a disposition, arrangement, or ordering of things; and in the Scriptures is employed to describe the arrangement which God has made to secure the maintenance of his worship on earth, and the salvation of people. It is uniformly used in the Septuagint and in the New Testament to denote the covenant which God makes with people. The word which properly denotes a covenant or compact – suntheke – suntheke is never used. The writers of the New Testament evidently derived its use from the Septuagint, but why the authors of that version employed it as denoting a will rather than the proper one denoting a compact, is unknown. It has been supposed by some, and the conjecture is not wholly improbable, that it was because they were unwilling to represent God as making a compact or agreement with people, but chose rather to represent him as making a mere arrangement or ordering of things; compare the notes on Heb 8:8, and Heb 9:16-17. This is a better covenant than the old, inasmuch as it relates mainly to the pardon of sin; to a spiritual and holy religion; see Heb 8:10. The former related more to external rites and observances, and was destined to vanish away; see Heb 8:13.

Which was established upon better promises – The promises in the first covenant pertained mainly to the present life. They were promises of length of days; of increase of numbers; of seed time and harvest; of national privileges, and of extraordinary peace, abunance, and prosperity. That there was also the promise of eternal life, it would be wrong to doubt; but this was not the main thing. In the new covenant, however, the promise of spiritual blessings becomes the principal thing. The mind is directed to heaven; the heart is cheered with the hopes of immortal life, the favor of God and the anticipation of heaven are secured in the most ample and solemn manner.

Fuente: Albert Barnes’ Notes on the Bible

Heb 8:6

Mediator of a better covenant.

—

The covenant of grace opened and explained

I. THE GOSPEL-DISPENSATION UNDER WHICH WE LIVE IS PROPERLY A COVENANT.

1. What we are to understand by a covenant in general.

2. What by the covenant of grace in particular.

3. Illustrate two or three particular points which have created some doubts and difficulties in this subject.

4. Consider some of the peculiar titles and distinguishing properties of this covenant.

II. JESUS CHRIST IS THE MEDIATOR OF THIS COVENANT.

1. The proper office of a mediator.

2. Christs peculiar qualification for this high office of Mediator between God and man.

3. His accomplishment of it.

4. How admirably this constitution is founded in the Divine grace and wisdom.

5. What regards are due to Christ under this character of Mediator.

(1) Does He not deserve and most justly claim all our love, our superlative and most ardent esteem?

(2) What exalted honour, adoration, and praise are due from us to Him, who was so wonderfully qualified for this high office by the hypostatical or personal union of the Divine and human natures.

(3) As Mediator of the new covenant, let us readily trust Him with all our spiritual and everlasting interests.

(4) As our Mediator, we are humbly to seek to Him for that grace, which must make us meet for His salvation; for His awakening grace, to make us more sensible of our guilt and need of Him; for His quickening grace, to encourage, direct, and strengthen us in the way to eternal life.

(5) As our Mediator, we are to perform every part of religious worship in His name. He is our way to the Father.

III. THE GOSPEL DISPENSATION IS A BETTER COVENANT THAN THAT UNDER WHICH THE JEWS LIVED.

1. Because it contains better terms. Repentance, faith, and sincere obedience are called the terms of the covenant, not only because they are the requisites on which the promised blessings of the covenant are suspended, but because they are of themselves essentially necessary to qualify us to partake of them.

2. Because it affords better helps or assistances.

(1) The method of worship under the gospel is more easy, rational, and spiritual.

(2) The revelation we enjoy is more plain, full, and extensive.

(3) The Divine aids offered to us are more particular, ample, and effectual.

3. Because it is founded on better promises.

(1) Because they are the promises of better things; or the subjects of them are more excellent, sublime, and glorious.

(2) The promises of the gospel are more plain, clear, and explicit than those of the legal covenant.

(3) The promises of the gospel are not only more clear, but more numerous and extensive than those of the Jewish dispensation.

(4) Another thing which gives the pre-eminence to the promises of our covenant, is that they are all ratified and confirmed to us in Christ, the Mediator of it. (John Mason, M. A.)

The excellency of the Christian dispensation

I. The Christian dispensation, or the New Testament, though it be a rich discovery of grace, YET IT CONTAINS THE FAIREST AND FULLEST REPRESENTATION OF THE MORAL LAW. That law, which is of eternal obligation upon all mankind, is more particularly explained here than in any of the former dispensations.

II. In the Christian dispensation THE GOSPEL OR COVENANT OF GRACE IS REVEALED MORE PERFECTLY AND PLAINLY THAN EVER BEFORE; not in obscure expressions, in types, and carnal metaphors, but in its own proper form and language, i.e., as a covenant relating to things spiritual and eternal.

III. THE RITES AND CEREMONIES which are superadded to the covenant of grace, in the Christian dispensation of it, ARE MUCH PREFERABLE TO THOSE IN FORMER TIMES, and that in three respects; they are fewer, they are clearer, and they are much more easy.

IV. THE SON OF GOD, WHO WAS THE REAL MEDIATOR OF THE COVENANT OF GRACE THROUGH ALL FORMER DISPENSATIONS, HAS CONDESCENDED TO BECOME THE VISIBLE MEDIATOR OF THIS DISPENSATION.

V. THIS DISPENSATION OF THE GOSPEL is not confined to one family, or to one nation, or to a few ages of men, but it SPREADS THROUGH ALL THE NATIONS OF THE EARTH, AND REACHES TO THE END OF TIME.

VI. I might add here some OTHER CHARACTERS OF THE CHRISTIAN DISPENSATION, which the apostle gives it in 2Co 3:1-18., whereby he exalts it above all the religion of the Jews, and especially far above the Sinai covenant.

VII. THE ENCOURAGEMENTS AND PERSUASIVE HELPS WHICH CHRISTIANITY GIVES US TO FULFIL THE DUTIES OF THE COVENANT ARE MUCH SUPERIOR TO THOSE WHICH WERE ENJOYED UNDER ANY OF THE FORMER DISPENSATIONS. NOW these consist chiefly in examples and motives.

1. Do examples invite us to our duty, and by a soft and secret influence encourage and lead us on to the performance of it? Such indeed were the names of Abraham and David, each in their day a happy pattern to their several ages; but in my opinion all the praises which are due to David and Abraham fall far short of the labours and sufferings, the zeal and patience, the holiness and the love of St. Paul. And not one of them is to be compared with the more excellent and perfect pattern of Jesus Christ.

2. Let us next consider our various motives to duty under the New Testament. Are the motives of love and gratitude powerful principles to encourage and persuade us to every active service? Such indeed were the blessings and gifts which God bestowed on men under former dispensations. But what were all those gifts and blessings in comparison of the unspeakable gift of His own Son, to die as a sacrifice in our stead, which is one of the chief themes and glories of the Christian revelation? Are the promises and threatenings of God another set of motives to duty? Do the awful glories and terrors of a future and eternal world work upon all the springs of our activity and diligence by hope and fear? Yes, certainly, in a high degree. But the former dispensations had but few of these eternal terrors and glories, these threatenings and promises relating to an invisible state. (Isaac Watts, D. D.)

The better covenant

I. THE GENERAL NOTION OF A COVENANT OF GOD WITH MAN. By a covenant among men we understand an agreement or compact, by which the parties bind themselves, and each the other, to the fulfilment of certain conditions. Now, when we speak of a covenant of God with men, one important difference is to be observed. In this case there is no natural equality between the parties. God wills, and man must obey. But this revealed mind and purpose of God is called a covenant, because

1. As respects God, He who has no rule of action but His own will is pleased hereby to bind Himself, in His dealings with men, to the observance of certain specified terms.

2. As respects men they are bound to fulfil the conditions herein prescribed to them, under pain of forfeiting the offered benefits, and incurring the attendant penalties. The covenant under which all men are born, as children of Adam, is that of works. It must be evident to every one, that if he be tried according to the letter of this covenant, there remains no hope for him before God, for he is a transgressor of it from the womb. And thus the Scriptures everywhere testify. We are led then to the inquiry: is there any other covenant or dispensation of God for His creatures, whereby (letting go the first, and laying hold on this) we may have that eternal life and blessedness which we have irrecoverably forfeited by the first? Such a covenant there is. The terms of it are fully made known to us in the gospel of Jesus Christ, the glad tidings of great joy.

II. The particular features of this BETTER COVENANT, which was established upon better promises.

1. Whereas in the old covenant something is required on the part of man, as a title to its privileges, this contemplates in him nothing but sins and unrighteousness, and lays the basis of all covenant good vouchsafed to him in the sovereign grace of God, a promise as large and unlimited as language can express of the free removal of sins, and that for ever. Herein is summed up all the grace of the covenant, that it supposes guilt of every kind and degree, in the objects of it, and meets them with this cheering assurance, I will be merciful to it, I will remember it no more. But has God, then, deserted His justice, in showing mercy to a sinner, and dishonoured His law by suffering the violation of it with impunity? God forbid! The condition of life under the new covenant is precisely that of the old–perfect obedience. But under the gospel this obedience is rendered for the sinner by his surety, and the life which is its due becomes his, not by working, but by believing. Christ has fulfilled the law for us. Mercy, therefore, to man is the jut reward of merit in Christ.

2. Mark another feature, no less distinguishing the gospel as a ministration of glory. This is the exceeding fulness of its promised blessings Rom 15:29).

(1) Divine renewal;

(2) Divine relationship;

(3) Divine illumination.

3. Its security. The effectual provision which God has made in it for the sure enjoyment of its rich benefits.

4. Its everlasting continuance. Hence it is expressly called the everlasting covenant (Heb 13:20).

Lessons:

1. The overwhelming motives afforded us, by this covenant of grace, to walk before God in all holiness and godliness of living.

2. The grievous sin of those who carelessly neglect this covenant of grace, or obstinately refuse to close with it.

3. The abundant encouragement which this covenant holds out to the most guilty and desponding sinner to return to God and be at peace.

4. Lastly, let the established believer recognise in this covenant the charter of all his privileges. Ever rejoice, my Christian brethren, in your entire deliverance from the law of works as a means of obtaining life. Life is yours by free gift, covenant gift of God, through faith in Christ Jesus. Having the Son, you have life. Only abide, then, in Him, your Covenant Head, and walk worthy of your exalted privileges, in all holy and happy obedience. (Francis Goode, M. A.)

Christ the Mediator of the better covenant

The covenant of grace is, strictly speaking, made between God and Christ; and, in this view, is part of that great covenant of redemption, ordered from eternity between the persons of the Godhead. Man is a party to it only in the second instance, as he is viewed in Christ, coming in for the blessings of it by his suretys fulfilment of its terms. To Him we are indebted for its grace; and through Him alone it has all its efficacy in the experience of redeemed sinners.

I. Consider it As IT BEGAN IN ETERNITY. As there never was a moment in which God was not, so never was there a moment in which this grace to man was not the determinate counsel and object of delight of the Eternal mind. The purpose of redemption was not (as many unworthily think of it) a purpose conceived only when man fell, to remedy a mischief never contemplated till then. Known unto God are all His works from the beginning of the world. Rather, the whole mystery of grace in the gospel, yea, creation itself, with all its consequences, is a result of the purpose of God to make, in the person of Christ, the most illustrious display, before all intelligent creatures, of the glories of the Divine nature, by mans redemption.

II. As IT WAS CARRIED ON UPON EARTH With His incarnation commenced that active ministry of which the apostle is here speaking as more excellent than that of Aaron, above which it is one great object of this Epistle to exalt it. The main intention of this earthly ministry of Christ was to make atonement.

1. It was the life of a sinless Being, and so was altogether unforfeited; it was that which He had to give to God, in exchange for His people, who are therefore called the purchased possession (Eph 1:14); the law of God had no claim upon it, except as He voluntarily subjected Himself to its curse for us.

2. While it was human life, it was life taken into union with Deity; and so it was not only of infinite value, but this Priest as well as Victim possessed in Himself infinite ability both to lay it down and to take it again.

3. But let us look at the effect of this atonement which Christ, as our High Priest, made for the sins of men, in reference to the covenant of which we are treating. The blood of Jesus Christ is represented by Himself, and throughout this Epistle, as the ratification of the covenant.

III. AS IT IS COMPLETED IN HEAVEN (Heb 6:20).

1. His intercession above gives efficacy to His offering of Himself on earth.

2. His mediatorial dominion. He holds the reign of universal empire. Heaven, earth, and hell–all things in all worlds–obey His sovereign will. (Francis Goode, M. A.)

Argument from analogy or Mediator

The whole analogy of nature removes all imagined presumption against the notion of a Mediator between God and man. For we find all living creatures are brought into the world, and that life is infancy is preserved, by the instrumentality of others, and every satisfaction of it some way or other, is bestowed by the like means. (Bp. Butler.)

Covenant

The general meaning of the word , covenant, is a Divine institution for man; it is not , or compact between two parties. God has the ordering of all, and therefore covenant and dispensation are really the same. (W. B. Pope, D. D.)

Established upon better promises

Better promises

In the promises there are these two things, the matter and the manner. As for matter and substance, the promises were all one in the Old and New Testament, that is Christ, and eternal salvation by Him. But ours in respect of the manner are better and excel theirs.

1. Their promises were included within the narrow compass of Judea; our promises are blazed all the world over.

2. Their promises were published by men, by the patriarchs, prophets, which were but servants; ours by Christ the Son of God.

3. They according to Gods promise had the graces of the Spirit as we have, yet not in such abundant measure as they be now poured out in the time of the gospel.

4. Their promises were dark and obscure, covered under the veil of many ceremonies, and shadowed out by temporal things; our promises are more clear and evident.

5. Theirs were at the delivery of the law with a condition, Do this and live. Cursed be he that continueth not in all things, &c. Ours Believe and live.

6. The sacraments, whereby the promises were confirmed unto them, were more hard and difficult: the cutting off the foreskin, the preparing of a lamb for every house; ours are more easy and familiar: the sprinkling of a little water, or the dipping in the water, the procuring of bread and wine.

7. Their promises were of things to come: there should come a Lamb that should take away the sins of the world; ours are of things already come and exhibited. This Lamb is come, and hath offered up Himself on the altar of the cross for us. (W. Jones, D. D.)

Stability of the Divine promises

Every promise is built upon four pillars: Gods justice and holiness, which will not suffer Him to deceive; His grace or goodness, which will not suffer Him to forget; His truth, which will not suffer Him to change; His power, which makes Him able to accomplish. (H. G. Salter.)

Fulness of the Divine promises

The promises which God hath made are a full storehouse of all kind of blessings; they include in them both the upper and nether springs, the recycle, of this life and of that which is to come: there is n- good that can present itself as an object to our desires or thoughts, of which the promises are not a ground for faith to believe and hope to expect the enjoyment of. (H. Spurstowe.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

But now hath he obtained a more excellent ministry: but is here adversative, setting this High Priest over against and above the Aaronical, on the account both of his ministry and covenant, of which theirs were but types and shadows. The Lord Christ hath now really and fully obtained, and doth possess as the gospel High Priest, a public ministration, which, as to its glorious effects, transcendently excels the Levitical, Heb 9:11,12,14; 10:12,14,18.

By how much also he is the mediator; by how much he is Mediator of a better covenant, by so much he hath a more excellent ministry, so that this is a proof of the former. is a middler, one that interposeth, not only between persons at distance, but at enmity: his parleying between God and sinners could profit little, God being so highly injured by and offended with them; and therefore he mediates here as a Surety, as Heb 7:22, and so undertakes for sinners to satisfy God, wronged by them, by sacrificing himself for them, and so secure the performance of his covenant mercy to them. By which sacrifice he purchaseth and merits the Holy Spirit, to enable man to perform the conditions which God requireth from him; to repent, and believe, and obey the Redeemer, and wholly to rely upon his sacrifice for Gods favour; as by his intercession he secures to them all the blessings of Gods covenant for time and eternity, as proved, Heb 9:1-28.

Of a better covenant; the gospel covenant, which was a solemn agreement between an offended God and sinners; wherein he binds himself to give forth pardon and life to them upon certain conditions; and they bind themselves to perform, in order to the obtaining these. Which covenant was brought about by the intercession of Christ the Mediator between them, who became a Surety for the performance of it, and solemnly ratified and confirmed it by the sacrifice of himself; as other covenants were by the blood of federal sacrifices, of which we have frequent mention in the Scripture; called better than the Mosaical covenant, not for the matter of it, but for the manner of exhibition, Heb 7:22, being comparatively a greater good than that which was less, Gal 3:17.

Which was established upon better promises; which gospel covenant was , as the Mosaical one, confirmed, ratified, and established by the blood of the sacrifice according to the law, Heb 9:18-21. This was its sanction, it was by it settled unchangeable, attended with and founded on the best promises, such as were more spiritual, clear, extensive, and universal, than those in the Mosaical covenant were.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. nownot time; but”as it is.”

more excellent ministrythanany earthly ministry.

by how muchinproportion as.

mediatorcoming betweenus and God, to carry into effect God’s covenant with us. “Themessenger (angel) of the covenant.”

whichGreek,“one which” [ALFORD]:inasmuch as being one which.

establishedGreek,“enacted as a law.” So Ro3:27, “law of faith”; and Rom 8:2;Rom 9:31, apply “law”to the Gospel covenant. It is implied hereby, the Gospel is foundedon the law, in the spirit and essence of the latter.

uponresting upon.

better promisesenumeratedHeb 8:10; Heb 8:11.The Old Testament promises were mainly of earthly, the New Testamentpromises, of heavenly blessings: the exact fulfilment of the earthlypromises was a pledge of the fulfilment of the heavenly. “Like aphysician who prescribes a certain diet to a patient, and then whenthe patient is beginning to recover, changes the diet, permittingwhat he had before forbidden; or as a teacher gives his pupil anelementary lesson at first; preparatory to leading him to a higherstage”: so Rabbi Albo in his Ikkarim. Compare Jer 7:21;Jer 7:22, which shows that God’soriginal design in the old covenant ritual system was, that it shouldbe pedagogical, as a schoolmaster leading and preparing men forChrist.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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,

Fuente: John Gill’s Exposition of the Entire Bible

The Old and New Covenant.

A. D. 62.

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. 7 For if that first covenant had been faultless, then should no place have been sought for the second. 8 For 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: 9 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. 10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

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 (v. 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 (v. 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, v. 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, v. 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 (v. 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, v. 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 (v. 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 (v. 12): For I will be merciful to their unrighteousness, c. 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.

Fuente: Matthew Henry’s Whole Bible Commentary

But now ( ). Logical use of , as the case now stands, with Jesus as high priest in heaven.

Hath he obtained (). Perfect active indicative of with the genitive, a rare and late form for (also ), old verb to hit the mark, to attain.

A ministry the more excellent ( ). “A more excellent ministry.” For the comparative of see 1:4. This remark applies to all the five points of superiority over the Levitical priesthood.

By how much (). Instrumental case of the relative between two comparative adjectives as in 1:4.

The mediator (). Late word from (amid) and so a middle man (arbitrator). Already in Ga 3:19f. and see 1Ti 2:5. See Heb 9:15; Heb 12:24 for further use with .

Of a better covenant ( ). Called “new” (, in Heb 9:15; Heb 12:24). For see Matt 26:28; Luke 1:72; Gal 3:17, etc. This idea he will discuss in 8:7-13.

Hath been enacted (). Perfect passive indicative of as in 7:11 which see.

Upon better promises ( ). Upon the basis of (). But how “better” if the earlier were also from God? This idea, alluded to in 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” () is the keynote of the Epistle. At every point Christianity is better than Judaism.

Fuente: Robertson’s Word Pictures in the New Testament

But now [ ] . Nunis logical : as the case now stands. The statement of ver. 4 is taken up. “If he were on earth he could not be a priest,” etc., but now, since Christ is a priest, and must have a sanctuary and an offering, he has a more excellent ministry.

He hath obtained a more excellent ministry [ ] . The ministry of the heavenly sanctuary.

He is the mediator of a better covenant [ ] . For mesithv mediator, see on Gal 3:19. Both here and in the following chapter, the ideas of the sanctuary and the covenant are closely united. God ‘s covenant was embodied in the sanctuary. The ark was “the ark of the covenant “; the tables of the law were” the tables of the covenant. ” The essence of a covenant is the establishment of a relationship. The sanctuary was the meeting – place of God and man. The ritual of sacrifice adjusted the sinner ‘s relation to a holy God. All the furniture and all the ordinances of the tabernacle assumed the covenant between God and his people. Thus the two ideas belong together. The minister of the Levitical sanctuary was the mediator of the old covenant. A new covenant implies a new ministry, a better covenant implies a better ministry. Christ ‘s priesthood implies a sanctuary. The new sanctuary implies a new covenant. This covenant is a better covenant because it Was established upon better promises [ ] . For established rend. enacted. Nomoqetein to enact a law, only here and ch. 7 11. A few times in LXX : Nomoqesia enacting, only Rom 9:4 nomoqethv lawgiver, only Jas 4:12. The better covenant was enacted as truly as was the law. See ver. 10. The new covenant was a new law – the perfect law, the law of liberty, Jas 1:25.

Fuente: Vincent’s Word Studies in the New Testament

1) “But now hath he obtained,” (nun de tetuchen) “But now (in continuity) he has obtained,” for us in his sacrificial death, resurrection, and mediatorial work, something better – much more glorious, 2Co 3:6-11.

2) “A more excellent ministry,” (diaphoroteras leitourgias) “A more excellent ministry,” than that of earthly priests, Heb 10:8-9.

3) “By how much also,” (hoso kai) “By so much,” so much more of an excelling ministry, than that of the Levitical priesthood, Heb 7:22.

4) “He is the mediator of a better covenant,” (kreittonon estin diathekes mesites) “He is (exists as) mediator of a better covenant,” Heb 9:15; Heb 12:24. Jesus is that go-between of sinful man and the Holy God, who by his blood brings the penitent sinner in holy harmony with God, 1Ti 2:5-6.

5) “Which was established upon better promises,” (hetis epi kreittosin epangelliais nenomothetetai) “Which has been enacted on better promises; to keep all who come to him for salvation, saved thereafter in time and eternity, Joh 6:37; Joh 3:16; Joh 3:18; Joh 5:24; Joh 10:27-29; Never to leave or forsake any, but to save to the uttermost those who come to God by him, Heb 7:25; 2Ti 1:12.

Fuente: Garner-Howes Baptist Commentary

6. But now has he obtained a more excellent ministry, etc. As he had before inferred the excellency of the covenant from the dignity of the priesthood, so also now he maintains that Christ’s priesthood is more excellent than that of Aaron, because he is the interpreter and Mediator of a better covenant. Both were necessary, for the Jews were to be led away from the superstitious observance of rituals, by which they were prevented from advancing directly forward to the attainment of the real and pure truth of the Gospel. The Apostle says now that it was but right that Moses and Aaron should give way to Christ as to one more excellent, because the gospel is a more excellent covenant than the Law, and also because the death of Christ was a nobler sacrifice than the victims under the Law.

But what he adds is not without some difficulty, — that the covenant of the Gospel was proclaimed on better promises; (131) for it is certain that the fathers who lived under the Law had the same hope of eternal life set before them as we have, as they had the grace of adoption in common with us, then faith must have rested on the same promises. But the comparison made by the Apostle refers to the form rather than to the substance; for though God promised to them the same salvation which he at this day promises to us, yet neither the manner nor the character of the revelation is the same or equal to what we enjoy. If anyone wishes to know more on this subject, let him read the 4 and 5 chapter of the Epistle to the Galatians and my Institutes.

(131) Instead of “proclaimed,” it is “established” in our version, and in that of Doddridge, and Macknight, and of Stuart, “sanctioned.” The verb means what is set as a law; that is, firmly and irrevocably fixed. It was a covenant firmly set or founded on more excellent promises. What these are, we learn in the following verses.

This verse is connected with the fourth; and the fifth is to be put in a parenthesis. The reasoning is, — Though he is no priest on earth, yet he has a higher ministry, inasmuch as the covenant of which he is the Mediator is far superior to that of priests on earth; that is, the Levitical priests. Then he proceeds to the end of the chapter with the covenant, and shows its superiority. — Ed.

Fuente: Calvin’s Complete Commentary

He is a Mediator of a new covenant. Heb. 8:6-13.

Text

Heb. 8:6-13

Heb. 8:6 But now hath He obtained a ministry the more excellent, by so much as He is also the Mediator of a better covenant, which hath been enacted upon better promises. Heb. 8:7 For if that first covenant had been faultless, then would no place have been sought for a second. Heb. 8:8 For finding with them, He saith.

Behold, the days come, saith the Lord.
That I will make a new covenant with the house of Israel and with the house of Judah;

Heb. 8:9 Not according to the covenant that I made with their fathers

In the day that I took them by the hand to lead them forth out of the land of Egypt;
For they continued not in My covenant.
And I regarded them not, saith the Lord.

Heb. 8:10 For this is the covenant that I will make with the house of Israel.

After those days, saith the Lord;
I will put My laws into their mind.
And on their heart also will I write them:
And I will be to them a God.
And they shall be to Me a people:

Heb. 8:11 And they shall not teach every man his fellow-citizen,

And every man his brother, saying, Know the Lord:
For all shall know Me,
From the least to the greatest of them.

Heb. 8:12 For I will be merciful to their iniquities,

And their sins will I remember no more.

Heb. 8:13 In that He saith, A new covenant, He hath made the first old. But that which is becoming old and waxeth aged is nigh unto vanishing away.

Paraphrase

Heb. 8:6 Besides, Jesus our High Priest hath now obtained a more excellent ministry, than the Levitical high priests, in as much as He is the mediator of a better covenant than the Sinaitic, of which they were the mediators; because it is established on better promisespromises better suited to our exigencies as sinners. See Heb. 8:7, note 1.

Heb. 8:7 For if the Sinaitic covenant had been faultless; if sinners could have been sanctified and pardoned thereby; there would have been no need of introducing a second covenant:

Heb. 8:8 But finding fault with the first covenant, and to show its inefficacy for sanctifying and pardoning sinners, God saith to the Israelites, Jer. 31:31. Behold the days come, saith the Lord, when I will complete a new covenant with the whole of the spiritual Israel among the Gentiles, and with believers among the Jews-;

Heb. 8:9 Even a covenant entirely different from the covenant which I made with their fathers (Chap. Heb. 7:27 note) at the time of My taking them by the hand to lead them out of the land of Egypt into Canaan, when they did not abide in My covenant, but brake it repeatedly by their idolatries, Therefore I neglected them; I suffered them to be carried into captivity; saith the Lord.

Heb. 8:10 For, agreeably to My promise that in Abrahams seed all nations shall be blessed, this is the covenant which I will make with believers of all nations in future times, saith the Lord: Under the gospel dispensation I will put My laws into their mind, and write them upon their hearts, instead of writing them on stones as under the former covenant; and I will be the object of their worship, and their Protector, and they who believe shall become My obedient people, whom I will bless through all eternity:

Heb. 8:11 And, comparatively speaking there shall be no occasion for what was commanded under the former covenant, in which no constant public instruction was provided: They shall not need to teach each other to know the Lord, (Deu. 6:8), for all shall know Me, from the lowest of them to the highest of them.

Heb. 8:12 These things I will bring to pass, because I will pardon the unrighteousness of My people, and their sins and their iniquities I will remember no more, as I did under the former covenant, by appointing annual atonements for them.

Heb. 8:13 By saying, I will make a new covenant, God hath declared the former covenant old, Now that which decayeth and waxeth old, is ready to be laid aside as useless, Wherefore, by promising a new covenant, God hath intimated the abrogation of the whole Mosaic dispensation.

Comment

But now hath He obtained a ministry

While on earth He ministered.

Act. 10:38 : Jesus of Nazareth went about doing good.

Php. 2:5-11.

This is not a contrast with His earthly ministry, but with the Levitical ministry. The context proves it.

the more excellent

It was a ministry more excellent than that of the Levitical priests. His ministry is that ministry in heaven. The way that it is more excellent is seen in this verse: it has better promises.

by so much as He is also the mediator of a better covenant

A mediator is one who intervenes or goes between two parties.

Moses was a mediator. Exo. 20:19-21; Exodus 24; Gal. 3:19-20.

We have one and only one mediator. 1Ti. 2:5 : For there is one God, one mediator also between God and men, himself man, Christ Jesus.

The high priest served on the day of Atonement. Leviticus 16.

which hath been enacted upon better promises

The promises were largely physical in the old covenant.

Deu. 11:26.

Deu. 20:9-20.

Observe the promises of the tithe in Malachi.

The better promises of the new:

New home. Joh. 14:1-6.

New body. 1 Corinthians 15.

Eternal life. Joh. 3:16.

Absolute forgiveness of sins.

for if that first covenant had been faultless, then would no place have been sought for a second.

See Gal. 3:21 : If there had been a law given which could make alive, verily righteousness would have been of the law. Rom. 3:20 : For through the law cometh the knowledge of sin. Many verses speak of the purity and righteousness of the law, but it was perfect insofar as its purpose was to bring men to Christ. Its purpose being limited, a second was needed.

for finding fault with them

Finding fault with the people? Milligan says yes.

Why? Because they had not kept the law.

Milligan interprets it to read, finding fault, He saith to them, Finding fault with the covenant? Yes.

Rom. 8:3; For what the law could not do in that it was weak through the flesh, Gal. 3:21.

Behold the days come, saith the Lord, that I will make a new covenant

When was this?

The prophecy was given after the conquest of Jerusalem by the Chaldeans. Jer. 31:31.

Notice the order of covenants:

Gen. 12:1-3 to Abraham, repeated in Gen. 13:14-17; Gen. 15:1-6; Gen. 15:18-21; Gen. 17:1-8; Gen. 22:15-18.

This looked to the covenant with Israel, then to all men.

It looked to the covenant with all men, gentiles too.

The Mosaic covenant is referred to. This covenant was first physical, but Christs is spiritual.

After the old had been tried, God prophesied of a new one.

with the house of Israel

Israel means praise with God. Notice to whom the term is applied:

Jacob, Gen. 32:28.

To all his descendants collectively, Exo. 4:22.

To the ten tribes that revolted from Rehoboam, 1Ki. 12:19-20.

To all believers in Christ, Rom. 9:6. Newell says, It isnt made yet.

and with the house of Judah

Judah means praise. Why is Judah singled out?

Because the tribe of Judah followed Rehoboam; thus all the Hebrews are to be included.

The tribe of Benjamin and some from the tribes of Simeon and Dan followed Rehoboam.

The gathering of the Jews will be into one body, under the new covenant.

Abrahams children had been divided; only Christ could unite.

Too many are seeking a restoration of the Jews in Palestine. The restoration will be under Christ.

God is not interested in the place where the Jews body is, but the condition of his heart.

If he is Christian, he can live anywhere.

Not according to the covenant that I made with their fathers, in the day that I took them out by the hand to lead them forth out of the land of Egypt.

That was the Abrahamic promise being fulfilled to make them a mighty nation.
The covenant with Moses had a very important carnal side.

God moved them out of law and order from Egypt; now they must have a new law.

The Mosaic covenant is largely carnal, in that it is a system of law that was given to make a nation.

The day of this covenant is done and another covenant is established that is unlike the old one.

for they continued not in My covenant

God promised them an abundance of everything, provided they would serve Him. They failed to keep their side.

The wilderness experience is one time they failed.

The sinfulness that led to the Babylonian captivity is another example.

and I regarded them not, saith the Lord

He treated them as unfaithful people. He was Lord to them, so He could treat them as such. As Lord He could reject them. Since they did not abide faithful, God was free to let sin take its course with them.

for this is the covenant that I will make with the house of Israel after those days

The time element should be noted here.

After the days of Israels rebellion is noted in Heb. 8:9.

God was free to make a new covenant, since Israel was so unfaithful.

They departed from God while Moses was in the mount.

They departed from God instead of conquering the land.

They departed from God and were carried away into captivity. In the light of Jewish history, God was under no obligation to continue the old covenant

I will put my laws into their mind

The old was engraved on stones, skins. These people were born into a Jewish environment and were to be obedient as a member of the nation.

Th old was written on stone, two tables, Exo. 34:1; Exo. 34:28; Deu. 4:1-5; 2Co. 3:7.

With the new covenant you cannot be a part of it unless you know in your mind what it is.

With the old it was accomplished by birth, and then teaching.

With the new law, it is accomplished by teaching and birth, born again. Joh. 3:5.

and on their heart also I will write them

The Christian has a born-again experience by which the Word lives in his heart. He belongs to God, not because of a fleshly birth which he could do nothing about, but because of a decision of life. The verse does not expressly deny that Old Testament characters did not have the law in their hearts, but a procedure is contrasted.

and I will be to them a God and they shall be to Me a people

Sonship is a wonderful privilege. See Gal. 4:6 : And because ye are sons, God hath sent forth the Spirit of His Son into your hearts crying, Abba Father. Also Gal. 4:7. The privilege to pray, Our Father is an experience that only the Christian has.

And they shall not teach every man his fellow citizen and every man his brother

Under the old, you were a member and had to be taught, but under the new you are taught, and thus you become a member.

The Jews had these multitudes of laws, and it was necessary for them to be taught constantly in order for the Jew to live up to them.

The new is spiritual. You were already obedient.

In the old you were a part of it by virtue of physical birth, but in the new you choose, and therefore know.

No one ignorant of Jehovah can possibly become a member of the new covenant. See Heb. 11:6 : He that cometh unto God. Joh. 1:13 : Born not of blood, nor of the will of the flesh, nor of the will of man, but of God.

We are fellow citizens in Christ. See Eph. 2:19. The brotherly relationship is obtained by the same method, teaching; hence, both know the Lord.

saying, know the Lord

We know the Lord already; that is why we are brothers. Brothers in Christ do not need to say, Know the Lord, for knowing the Lord made them brothers.

for all shall know Me, from the least to the greatest of them

Gods grace would be poured out upon all. This refers to people who are capable of knowing God.

Infants are not referred to here.

New babies in Christ would be the least, and mature Christians the greatest. Gods grace would be poured out upon all ranks of men.

for 1 will be merciful to their iniquities

There was no mercy under the old like Gods mercy now.

The elders could stone a wayward individual at once; there was no room for repentance.

This is one of the better promises referred to in Heb. 8:6. Calvin passes over this verse, but his editor makes a note.

He says the verse differs in words, though not in substance, both from the Hebrew, and from the Septuagint version.

In Hebrew, remission or forgiveness is its meaning, but here, the idea expressed is mercy.

and their sins will I remember no more

The people of earth say, I will forgive, but I will not forget. The Lord will not hold forgiven sins against us. See these verses:

Rom. 8:33 : Who shall lay anything to the charge of Gods elect? It is God that justifieth.

Psa. 103:12 : expresses the fact of sins hidden from God as far as the east is from the west.

In the Old Testament there was a covering temporarily from Gods sight by the blood of offerings.

In those sacrifices there was a remembrance of sin year by year on the great day of Atonement. Heb. 10:3.

Now the blood of the eternal covenant offered by the Lamb of God takes away sin completely.

in that He saith a new covenant He hath made the first old

How could He call something new without implying something old? As the new is substituted, it must be that the former has come to an end. When the dispensation of Moses was gone, so were the ceremonies to cease.

but that which is becoming old and waxeth aged is nigh unto vanishing away.

It ended actually with Christs death.

Col. 2:14nailing it to the cross.

It ended practically with the destruction of Jerusalem, A.D. 10.

As long as the Jews city stood, they would insist on the sacrifices and ceremonies, not realizing that the hope of Israel had been crucified and raised.

Hebrews was likely written before the destruction of the city, so this is then prophetic.

Study Questions

1362.

Heb. 8:5 speaks of Moses. Does Heb. 8:6 say that he now has a better ministry?

1363.

Who obtained a better ministry?

1364.

In what way is it more excellent?

1365.

In what way did Jesus minister on earth? Act. 10:38.

1366.

What would happen if all members of the church did good?

1367.

Is this a contrast to Christs earthly ministry, or a contrast to the Levitical priesthood ministry?

1368.

Is it Christs earthly ministry or His heavenly one alluded to here?

1369.

What is the ministry the more excellent?

1370.

Why is it superior?

1371.

Was Moses a mediator? Cf. Gal. 3:19-20; Exo. 20:19-21; Exo. 20:24.

1372.

Did the Jews have others? Cf. Lev. 16:1.

1373.

Does the Christian have more than one? Cf. 1Ti. 2:5.

1374.

What is a mediator?

1375.

In what ways is our new covenant better?

1376.

What does verse six say that makes it better?

1377.

Name some of the promises.

1378.

Why are the new promises better?

1379.

Can we say that most of the promises of God in the Old Testament were physical?

1380.

Is there an allusion to spiritual promises in Gods promise to Abraham?

1381.

Can we say that we were blessed more than Abraham?

1382.

What was the nature of the blessings in Malachi 4?

1383.

Does it seem that people are more interested in physical than spiritual blessings?

1384.

What does the author find wrong with the first covenant? Does he name any faults?

1385.

Compare Gal. 3:17-21 for the fault of the law.

1386.

If it had no fault, why did God give it? Cf. Rom. 3:20.

1387.

God found fault with what or whom? Heb. 8:8.

1388.

How does Milligan translate verse eight?

1389.

How do you feel toward the alternate reading in the American Standard Version of verse eight?

1390.

Could it be that He found fault with the law and the people too?

1391.

Where is the quotation of what God said found in the Old Testament?

1392.

What did He say?

1393.

When did He say it?

1394.

With whom was it to be made?

1395.

What does the word Israel mean?

1396.

To whom is the term applied? Cf. Gen. 32:28; Exo. 4:22; 1Ki. 12:19-20; Rom. 9:6.

1397.

Why does he say Israel and Judah?

1398.

What do some interpreters say concerning this prophecy?

1399.

Is God likely to be more interested in locating the Jews in Palestine than in saving the Gentiles?

1400.

Are the Jews to be gathered in a place or under a covenant?

1401.

What one thing will unite all of Abrahams seed?

1402.

What fathers are referred to, Moses or Abraham? Could Moses be called their father?

1403.

What part of Abrahams promise was being fulfilled?

1404.

What was God planning when he led them out?

1405.

Was the repeated covenant with Moses mostly carnal?

1406.

What fault did God find with them?

1407.

Was God obligated to keep His side, when they failed to keep theirs?

1408.

What happened to them to prove they disobeyed?

1409.

What is meant by I regarded them not? Could it mean that He would not protect them?

1410.

After what days are referred to here?

1411.

Where were the laws to be put under the new covenant?

1412.

What is the difference here from the Old Testament laws?

1413.

Can you be a part of the new covenant without having the law in your mind?

1414.

Discuss the processes of birth and teaching in relationship to the two covenants.

1415.

What is the method of Gods writing on their heart?

1416.

Did not the old covenant people have it on their heart?

1417.

Were they under the covenant before it was on their mind?

1418.

Are the procedures or methods of becoming a part of the two covenants contrasted here?

1419.

Is the Christian in the covenant before it is written in his heart?

1420.

What relationship does God have to those under the new covenant?

1421.

Who are they? How inclusive is it? Heb. 8:11.

1422.

What kind of condition is referred to where no teaching is necessary?

1423.

Did brother and citizen have a system of institution under the old covenant?

1424.

What eliminates the teaching of the old covenant? Is it the spiritual birth?

Oldborn, then taught.
Newtaught, then born.

1425.

Brotherhood is obtained by all by the same method. Is that why some do not have to teach others?

1426.

Who would be considered the least and greatest?

1427.

Are these ranks in the new covenant?

1428.

What can be said of mercy in the two covenants? Heb. 8:12.

1429.

Did the Jews of Jesus day seem merciful?

1430.

Give an example of Christs superior mercy.

1431.

Show some instances of severity in the Old Testament.

1432.

How superior to mans forgiveness is Gods forgiveness?

1433.

How can God remember sins no more? Can He forget them?

1434.

What will cover them?

1435.

How often was their remembrance under the old covenant? Cf. Heb. 10:3.

1436.

Is this true of the New Testament?

1437.

Can you have something called new without implying something old?

1438.

Is there any significance to the continuous action, indicated by the word becoming? Heb. 8:13 b.

1439.

Did man consider it old as soon as God did?

1440.

If the law is a tutor, should we feel that it is a good thing for the Jew to be faithful in its observance?

1441.

Does the continuous action indicated by the phrase, becoming old, imply that Jerusalem had not been destroyed?

Fuente: College Press Bible Study Textbook Series

(6) But now.That is, as the case really is. (See Heb. 8:3.) We have here another of those proportional statements commented on in Heb. 1:4; Heb. 3:3; Heb. 7:22. The last of these passages is closely akin to this. There we read that by how much the Priest appointed by the divine oath is raised above all other priests, by so much is His covenant better than theirs. Here, that as He is Mediator of a better covenant, in the same proportion does His ministry excel that of priests on earth.

Which was established.Better, one that hath been ordained. The verb, properly meaning to legislate, has already occurred in Heb. 7:11, the people hath received the Law (literally, hath been legislated for). Here, then, a word which properly refers to the passing of a law is applied to a covenant. The explanation must be sought in the special nature of the covenants of God with man (see Heb. 7:22), which are not compacts between equals, but arrangements offered by the divine goodness, and made dependent upon conditions. Hence such a covenant may be spoken of as ordained, enacted, on the basis of promise. On the promises (see Heb. 8:8-12) which are given by God is based the covenant which becomes the law of His kingdom and the declaration of His procedure. The man who accepts the promises by entering into the conditions laid down is dealt with according to this law. Here, Jesus is the Mediator, in Heb. 7:22 (see Note) the Surety, of the better covenant. The idea is expanded below in Heb. 9:15-18. On the tacit comparison with Moses, as mediator of the first covenant, see Note on Gal. 3:19.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. But In contrast to his being on earth not a priest, he has in heaven a divine ministry, therefore a more excellent. Not that he performs a sacrifice in heaven; but presents himself in heaven as the historical sacrifice once offered, whose merit forever avails in behalf of those for whom its efficacy has been pledged. And from that high standpoint he has power as mediator, or middle being, to change the dispensation and bring in a better covenant. And here our Hebrews may see to what a height the very sufferings of the despised Messiah exalt him; and from what a transcendent height the better covenant is brought in.

Established Literally, legislated, constituted by law.

Better promises Because clearer, fuller of heaven, and more truly based upon a past atonement than the promises of Heb 6:12, where see note.

And now the new covenant will be portrayed as superior, first, in its greater holiness, (7-10,) and, second, in its ultimate universal diffusion of divine knowledge and mercy, 11-13.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But now has he obtained a ministry the more excellent, by so much as he is also the mediator of a better covenant, which has been enacted on (or ‘in reference to’) better promises.’

For He has now obtained a more excellent ministry, a heavenly ministry based on the realities of Heaven, a ministry which involves being the mediator of a better covenant, which is established with reference to better promises. And that is a covenant which does not work by fleshly commands, but by the powerful working of God’s Spirit in the heart. A heavenly covenant rather than an earthly covenant.

‘Mediator of a better covenant.’ He is the Mediator, the One Who acts between the Maker of the covenant and its recipients. And the covenant He mediates is far better than the old, which was mediated at a distance, and written on stone. For this one He mediates personally and continually, and it is written on the heart. We have already learned of Christ’s superiority to Moses (Heb 3:1-6). Moses was the mediator of the Law, received through angels (Gal 3:19), but here the Mediator has personal and continual contact both with its Maker and its recipients, and is of like nature with both, and is thus the perfect Mediator. And the covenant is written on their hearts (Heb 8:10; compare 2Co 3:6-11) and is based on better promises.

‘Which has been enacted on better promises.’ The old covenant was always conditional, even though based on the unconditional covenant declared from Sinai (Exo 20:1-17). But the promises contained in this new covenant have been enacted by God and are direct, personal and certain. They are unconditional. Its requirements will all be written in the heart and thus be certain of fulfilment. It contains the perfect Law of freedom (Jas 1:25). Thus its promises are ‘better’, superior to the old.

One main promise under the old covenant was that His people would enter into His rest, into the land of Canaan, flowing with milk and honey, and there they would find rest. But while they regularly received temporary rest for a while, as the book of Judges tells us, it always came to an end because of their disobedience. Thus, just like their fathers in the wilderness, they never fully received that rest, and it was due to disobedience. Even David only gave them partial rest. His reign was a long catalogue of war. And in spite of his apparent success, the failure of Solomon finally divided the kingdom and began the period of unrest that led to the Exile. But the new covenant is different. It offers true rest to God’s people wherever they are, a permanent rest, everlasting rest, for it is a rest within the heart, not one arising from outward circumstances. And it is based on this better covenant and these better promises (see again Heb 3:7 to Heb 4:13)

Fuente: Commentary Series on the Bible by Peter Pett

The proof that Christ’s ministry has fully replaced that of the Levitical priesthood:

v. 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.

v. 7. For if that first covenant had been faultless, then should no place have been sought for the second.

v. 8. For, 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;

v. 9. 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.

v. 10. For this is the covenant that I will make with the house of Israel after those days, saith the Lord: I will put My laws into their mind and write them in their hearts; and I will be to them a God, and they shall be to Me a people;

v. 11. and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord; for all shall know Me, from the least to the greatest.

v. 12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

v. 13. In that He saith, a new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

The truth that we have a more excellent High Priest is established not only by the fact of His occupying the place of honor at the right hand of the Majesty, but also by the fact of His being our Mediator: But as it is, He has obtained a more excellent ministry, by how much He is also Mediator of a better covenant, which is established upon better promises. As it is now, since Christ is not on earth, the greater superiority of His ministry appears at once, because that which is heavenly and real is more excellent than that which is here on earth and merely figurative. His office is so much more excellent in the same degree as His mediatorship refers to a better covenant, deals with matters that have been established or enacted, that rest upon a more solid foundation. The promises of the Gospel are better, more excellent, than the demands of the Law; the offer to impart salvation full and free is better than the absolute insistence upon perfection of works. Note: Christ is our Mediator; He represents not only the fulfillment of the work of Aaron, but He is also the true antitype of Moses, the mediator of the Old Testament, Exo 20:19; Gal 3:19. He stands between God and men, 1Ti 2:5, mediating between these two parties, having brought about the reconciliation between them by His sacrifice on the cross.

That the New Testament covenant is based upon better promises than that of the Old appears from a simple historical fact: For if that first covenant had been faultless, then would no place be sought for a second. If the ancient covenant of the Law, as made upon Sinai, had been fully sufficient, had met with all demands for the salvation of men, if there had not been a single flaw in this demand for perfection in restoring the right relation between God and man, then there would have been neither need nor occasion for a second covenant, and God would naturally not have made provision for proclaiming a new covenant. Note that the demand for a covenant which would bring about the restoration of the true spiritual fellowship with God and make it permanent did not originate with man, but with God, who alone is the Author of our salvation.

This fact is now established by reference to a long passage in the Old Testament Scripture, namely, Jer 31:31-34: For, finding fault with them [the people of the first covenant], God says, Behold, the days come, says the Lord, when I will conclude upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant which I made with their fathers on the day when I took them by their hand to lead them out of the land of Egypt, because they remained not in My covenant, and I disregarded them, says the Lord. There is here a fine change of object, the blame, instead of striking the covenant with its imperfections, falling upon those whose imperfections and sinfulness made it impossible for them to be saved by means of this covenant. The old covenant was insufficient because it did not provide for enabling the people to live up to its terms, and the people are blameworthy because they are willful transgressors of the Law. But the words of the prophecy, although addressed to Judah and Israel according to the flesh, in their real import concern the spiritual Judah and Israel only. Upon these the Lord wants to conclude a new covenant, one which would be fully sufficient for all needs of mankind. One covenant the Lord had made with their fathers at the time when He led them out of Egypt, out of the house of bondage, with a strong arm. It was in the third month after the beginning of the journey that the Lord made known to them His holy will in a body of precepts which included not only the Moral Law, but the Ceremonial and Civil Law as well. The loving care which the Lord showed toward His people in those days is well expressed in the words that He took them by the hand to lead them out of Egypt, an exhibition of tender solicitude which should have kept them faithful to their God. But the people did not remain in His covenant; in insolent disobedience they transgressed His holy Lam and repudiated the Lord of their salvation. And therefore the Lord disregarded and rejected them, giving them at first into the hands of their enemies and finally permitting them to be dragged into shameful captivity. So much for the covenant of the Old Testament.

But now comes the comforting prophecy: For this is the covenant which I will covenant with the house of Israel after those days, says the Lord: Giving My laws into their mind and I will write them upon their heart, and I will be to them for God, and they will be to Me for a people; and they shall not teach, every man his fellow-citizen and every man his brother, saying, Know the Lord; for all will acknowledge Me, from the smallest to the largest of them; for merciful will I be to their iniquities, and their sins will I no longer remember. The true spiritual house of Israel, the congregation of believers as it was found in the midst of God’s people at all times, received this promise as the covenant of the Lord in their interest Three points stand out in this covenant which the Lord published among His people at the time of the Gospel proclamation. “It is inward or spiritual; it is individual and therefore universal; it is gracious and provides forgiveness. ” (Dods.) He wanted to give this new commandment, the Gospel-message, into their mind, so that they would be sure to understand it; He wanted to write it upon their heart, so that they would be sure to keep it in loving memory. The Christian religion is in no way a matter of outward forms and ceremonies, but of the spirit and desires of man. Man’s mill is so influenced by the Gospel proclamation that it conforms to that of God, and thus God is acknowledged by him as the true God, He, in turn, acknowledging and accepting the believers as His people. It is true that this was also the aim of the Old Testament covenant, but it was impossible for the Law to bring about this relation between God and man. Another feature of the new covenant is that it is not a matter of a people or race as a body politic, instructed by special scribes and priests whose instructions were necessary as mediatory actions. The fact made it imperative for every man to instruct his neighbor and brother as best he could. Now, however, that the Gospel-message has gone forth, there is such a wide distribution of divine light that intermediate services are no longer required, and all the people, from the least to the greatest, may know and accept the only true God, and Jesus Christ, whom He has sent. But the fundamental fact, which also gives the true value to the entire covenant, is this, that God’s grace and mercy, the forgiveness of sins, is the essential topic of the Gospel; for the sake of Christ He is merciful to our iniquities and remembers our sins no more. The quoting of the entire passage from the prophet makes the force of the argument all the greater.

The writer, therefore, is right in drawing the conclusion: By saying “a new covenant,” He antiquates the first; but that which is antiquated and aged is on the verge of disappearance. Since God expressly mentions a new covenant which He intends to make, He brands the first or former, that which was in force in the Old Testament, as old. Even in the time of Jeremiah the fact that a new covenant was required showed that the old was antiquated, had outlived its usefulness, could not possibly bring men to perfection. But as it is true of other matters, so it is true of this, that things which are antiquated and old cannot expect a much longer life; they must expect to be discarded and to be replaced with something new. Note: The covenant of God’s grace and mercy in the Gospel is the comfort of all believers. Instead of the Law with its threats and condemnations we have the Gospel with its offer of forgiveness of sins, life, and salvation. Through this glorious truth we have the right knowledge of God and are God’s people.

Summary

The writer finds a further proof for the more excellent ministry of Christ in the fact that His work is now being done in heaven and shows that Christ as the Mediator of men has fully replaced and superseded every priest of the Old Testament.

Fuente: The Popular Commentary on the Bible by Kretzmann

Heb 8:6. But now hath he obtained a more excellent ministry, This now seems to depend on Heb 8:1. Now that he is set on the right hand of the throne, &c. The more excellent ministry is that which is more excellent than that of the high-priests under the law, who performed divine service to the exemplifying and shadowing forth the heavenly things, or great realities performed by Christ. The peculiar covenant of Moses was a covenant which contained the promises of a long life and plenty in the land of Canaan: the covenant made by Christ, or brought from God, and offered to the world by him, was a covenant by which God engaged himself to grant immortal life in heaven to all who obeyed the conditions of it. Now as the engagement of a grant of immortal life is better than the engagement for a present life only, so the covenant which offers better terms must be a better covenant; and the Mediator of the better covenant is most to be preferred. See ch. Heb 7:16. The new covenant was established upon so much better promises, as the promise of eternal life, with perfect felicityin heaven, is better than that of long life with temporal felicity on earth. The will of God promulged to mankind, with a promise or sanction of eternal life to be bestowed on all that would observe it, is properly a law: when therefore these promises are thus annexed to the covenant of Christ, they are justly said to be established by law. See ch. Heb 9:15. 1Ti 2:5.

Fuente: Commentary on the Holy Bible by Thomas Coke

repeats, in the form of an antithesis to Heb 8:4-5 , the main proposition of the new section, that Christ accomplishes His priestly service in the heavenly sanctuary (Heb 8:2 ); in the progress of the discourse, however, advances an additional argument in favour of this main proposition: in that the naturalness of the fact asserted is evidenced by the superiority of that covenant which has been brought in by Christ

Heb 8:6 repeats, in the form of an antithesis to Heb 8:4-5 , the main proposition of the new section, that Christ accomplishes His priestly service in the heavenly sanctuary (Heb 8:2 ); in the progress of the discourse, however, advances an additional argument in favour of this main proposition: in that the naturalness of the fact asserted is evidenced by the superiority of that covenant which has been brought in by Christ. As, therefore, the author (Heb 7:20-22 ) had deduced from the higher priestly rank of Christ the more excellent nature of the covenant brought in by Him; so here, conversely, from the better nature of the covenant established by Him, is inferred the higher order of His priestly ministry, forms the opposition to , Heb 8:4 , while points back antithetically to the contents of Heb 8:5 . Theophylact: , , , , , , , , , .

] not in the temporal , but in the logical sense: but now .

] inasmuch, namely, as the , in which He fulfils His office, is the , , (Heb 8:2 ).

On the comparative , see at Heb 2:4 .

after renders distinctly apparent the inner correspondence of the two principal members in the proposition, Heb 8:6 .

] Mediator (Heb 9:15 , Heb 12:24 ; Gal 3:19-20 ; 1Ti 2:5 ; LXX. Job 9:33 ), inasmuch as He has proclaimed the New and better Covenant , and has sealed the same by His death on the cross.

] which, us such . Introduction of the proof that the covenant of which Christ is made the Mediator is a better one (Heb 7:22 ), i.e. affords full satisfaction to the heart seeking salvation and deliverance, which the Mosaic covenant was incapable of pacifying. The proof for this superiority the author derives from the fact that the New Covenant has been enacted upon the ground of ( [cf. Heb 7:11 ; Act 14:3 ]) better promises, i.e. promises more excellent with regard to their subject-matter. The expression is chosen not in order to denote the similarity of nature in the two covenant-foundings, but, after the analogy of the Pauline mode of expression, Rom 3:27 (Rom 9:31 ), in order to oppose to the Mosaic law, hitherto in operation, the New Covenant as in some sense a new law (comp. , Heb 8:10 ) now come into force.

] What is meant is without doubt the several factors in the contents of the passage from Jeremiah cited immediately after to wit, the promise of the forgiveness of sins (comp. Heb 8:12 ), which the Old Covenant was not able to bring about (Rom 8:3 ; Gal 3:10 ff.), in connection with the character of innerness of the New Covenant in general (Heb 8:10-11 ), as opposed to the externalism of the Old.

The explaining of the , with Theodoret, Oecumenius, Theophylact, Primasius, Clarius, Bengel, Carpzov, Whitby, M‘Lean, Bisping, and others, of everlasting blessedness and the other eternal blessings of Christianity, in opposition to the purely terrestrial and temporal promises of Mosaism (the peaceful possession of the land of Canaan, a long life upon earth, etc.), is to be rejected; because apart from the contradiction in which this interpretation stands with the elucidation given by the author himself by virtue of the ensuing citation from Scripture it is, as Bleek rightly observes, improbable that the author should have referred the promises deposited in the Mosaic law to merely earthly things , in place of referring them to the object of which he understands the promise already imparted to Abraham the bringing in of the great salvation for the people of God in the person of Christ.

The view, too, that the of the New Covenant are called because they are better guaranteed (Stengel and others), has the context against it.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Christs priestly service is by so much the more excellent, as the covenant of which He is Mediator, rests upon better promises than the old covenant, which, according to its own testimony, is destined to destruction.

Heb 8:6-13

6 But now [as it is] hath he obtained5 a more excellent ministry, by how much also he is the mediator of a better covenant, which was [hath been] established upon better promises. 7For if that first covenant had been faultless, then should [would] no place 8have been [be] sought for the second. For [while] 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: 9Not 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 10[disregarded them], saith the Lord. For [Because] this is the6 covenant that I will make with the house of Israel after those days, saith the Lord: I will put my laws into their mind, and will write [inscribe] them in [on] their hearts: and I will be to them a God, 11and they shall be to me a people: And they shall not teach every man his neighbor, [fellow-citizen, ],7 and every man his brother, saying, Know ye the Lord: for all shall [will] know me, from the least8 unto the greatest. 12For I will be merciful to their unrighteousness, and their sins and their iniquities9 will I remember no more. 13In that he saith, A new covenant, he hath made the first old. Now [But] that which decayeth and waxeth old is ready to vanish away.

[Heb 8:6. , but now, as it is, as the case actually stands, contrasted with the case supposed Heb 8:4,, as one which, characteristic, , has been enacted, instituted as matter of legislation, the word suggested by the legal character of the old covenant.

Heb 8:7. , would not be sought.

Heb 8:8., blaming, finding fault, either with it or them, or both; here, I think, mainly the former.

Heb 8:9. , in the day of my taking hold of them for succor, see Heb 2:16 and placed in contrast. God divides, in His tenderness, the blame between the people and himself.

Heb 8:10. giving either with understood from the preceding verse, or irregularly connected by with the following finite verb., I will write upon, inscribe.

Heb 8:11. , a familiar emphatic construction: There is no fear lest they may teach=they shall by no means teach, =, fellow-citizen., old Ionic Fut. for , which thence past over to the later Attic. , from small unto great of them.

Heb 8:12., propitious, gracious. . I will no longer make mention.

Heb 8:13. , in saying new., he hath rendered antiquated. , becoming antiquated and growing old.K.].

EXEGETICAL AND CRITICAL

Heb 8:6. But now, etc.In. contrast with the supposition made in Heb 8:4, Heb 8:7 exhibits the actual state of the case, and reminds us that the priestly service of Christ, although there is no place for it in the Mosaic sanctuary, has still not less value than the so highly revered Levitical worship; nay rather by so much surpasses it as the New Covenant of which Christ is Mediator surpasses the Old Covenant, which, though also founded on Divine promises, yet, even by these themselves is reminded of its yet imperfect nature and transitory significance. The is thus to be taken not temporally but logically, not, however, deducing, but contrasting, [as is uniformly the case in its logical use].

Heb 8:6. Establish.The expression shows that the author regards the New Covenant partly as a fact which has been historically accomplished, partly as an economy of salvation and of life established by God, and for this reason not merely of binding authority, but also working according to fixed laws, as does also Paul, Rom 3:27; Rom 8:2; Rom 9:31.

Heb 8:7. There would no place be sought.Bleek finds the idea expressed that God would have had no need to seek in the hearts of men for a better place for His covenant than was furnished by the tables of stone; but, although the statement that the first covenant was not faultless refers to the outward and ceremonial character of the Old Testament institutions, still the author, if Bleeks idea had been in his mind, could hardly have omitted the words . Moreover the emphasis certainly not upon but upon . The translation would have been sought (Erasm., Calv., Bez., etc.), is erroneous, as it would have demanded the pluperfect. The following passage of Scripture which contains the promise of a new covenant, would seem, according to Del., to show that God in His counsel already had a place for such a covenant, and hence sought, in the history of the world, the place for its actualization. Thol. takes the here as= , Act 25:16, i.e., to take occasion. Ebr. and Ln. assume a blending of the two clauses =there would have been no place for a second, and =no second would be sought.

Heb 8:8. For finding fault he saith to them.Lachmann reads after A. D*. K., 17, 39, ,. This reference to the Israelites is, however, possible even with the better attested reading , since , is constructed alike with the Acc. and the Dat. In this construction the Peshito is followed by the Vulg., Chrys., Luth., Calv., Bisp., Del., and the majority. It is a more elegant and delicate construction, however, to leave the object of the fault-finding undetermined (De W., Ebr.), and with Faber Stapul., Piscat., Schlicht., Grot., Bl., Ln., Reiche, etc., to connect with . We must not, however, exactly supply , and regard . as corresponding directly with the preceding . This corresponds not with the citation from Jer 31:31-34, in which the positive censure falls upon the people, and strikes but indirectly the covenant which was unable to secure right conduct in the nation. The designation of it here is=not blameless (): and it is certainly inadmissible to regard the negative expression as on a level, with a positive one. On the other hand Del. goes too far in regarding the suppression of the object of the blame, as an ambiguity. The construction rather intimates the two-fold applicability of the censure, and this is entirely consonant with the facts of the case. In the citation itself which adduces the Scripture proof of the preceding statement, the author puts for and for , with the evident design of indicating even in the very words of the New Testament as on the part of God accomplished.

Heb 8:10. I will give., giving, stands not instead of , I will give (Beng., etc.), nor is either this now to be supplied (Heinr., Steng., etc.), although the Cod. Vat. of the LXX. reads , or or . If we supply any thing, it could be only (Del.), with which preceding word we can also with Ln. construct the Part. (I will make a covenant, viz., in giving), unless we prefer with Winer the not unfamiliar construction which makes a transition from the Part, to the finite verb. It is grammatically possible also (with Bhme and Paulus) to connect with the following , in which case =also.

Heb 8:13. In that he saith a new covenant, etc.From the above cited passage our author, by emphasizing the , new, draws the conclusion that the Mosaic economy is even in its very origin declared as the old covenant which appears as languishing and waxing old without hope of rejuvenation. means originally not to render antiquated=to do away as old and useless, to abrogate, (Bez., Erasm., etc.) but, to render ancient, or old, to deliver over to the past, and to place in contrast with the new, with that which is hitherto non-existent. This transitive signification it has also, Job 9:5; Job 32:15; Lam 3:5; which, at Dan 7:25, passes over into the sense of set aside as antiquated. For what is consigned to the past, naturally grows old (vetus), and this in the case of the living is called senescere. The intransitive signification, grow old is found only at Isa 65:22. The word belongs to later Greek, and in extra biblical literature is in use only in the Mid. or Pass. The Perf. in our passage points to the completed act.

DOCTRINAL AND ETHICAL

1. From the elevation of the Priest, the author at Heb 7:22, reasons to the elevation of the covenant guaranteed by Him in His everlasting existence; since those mortal priests who are appointed by command of the Law can sustain no comparison with the Royal Priest promised by the oath of God, potent in virtue of His indestructible life, the eternally perfected Son. There arises thus not a mere inversion of the relation, much less an argument in a circle, if here the author reasons from the superiority of the covenant founded on better promises, to the superiority of His priestly functions, who is not merely the surety, but also the Mediator, i.e., the founder, supporter, quickener of this covenant.

2. The New Covenant also has its institutions and arrangements, established by the revelation of the Divine will, whose foundations are laid in the Messianic prophecies of the Old Testament. Among them particularly stands forth in the relation here adverted to the prophecy, Jer 31:31-34 (whose parallel we find in Eze 36:25-27) which, within the limits of the O. Test. itself, expresses most clearly the contrast so strongly emphasized by Paul (2Co 3:6-9) between the economies of law and gospel, and the purely disciplinary and educational, and hence transitory nature of the Mosaic institutions.

3. In this prophecy there is promised a new Covenant, which Jehovah will make with Israel and with Judah, i.e., with the collective people, whose restoration and reunion on the soil of the Promised Land is also promised by the prophet, a Covenant which shall have a different fate from that which was formed after the nations deliverance from Egypt. The all holy God, in His righteousness, does away with the old relation to the covenant-breaking people; but in His grace will institute a system of salvation by a new Covenant, for which He already lays the foundation by better promises.

4. The superiority of these promises consists in the fact that the Divine will is no longer as a bare command to come into mere outward contact with the people, but is to live and work in its heart; that in consequence of this a living knowledge of God is to be the common blessing of all the members of the Covenant, and the distinction between prophets and non-prophets, priests and non-priests, to fall away; and that finally the ground of this will be the forgiveness of sins wrought without any human merits by the grace of God. Precisely for this reason could Jer 3:16-17 even predict that the entire legal economy, nay, the very ark of the Covenant itself, would no more be an object of longing to the people. Intimations of this state of things are found, Joe 3:1 ff.; Isa 11:9; Isa 54:13; Eze 11:19.

5. From the disparagement of sacrificial worship which comes out frequently and strongly within the limits of the O. Test. itself (1Sa 15:22 ff.; Psa 40:7 ff; Psalms 50; Psa 51:18 ff.; Hos 6:6; Jer 7:21-23; Pro 21:3), we may not, however, conclude that the idea of the death of Jesus Christ as an expiatory offering is a relapse into Judaisma sentiment in accordance with which Holdheim (on the Ceremonial Law in the Kingdom of the Messiah, 1845) says: The Rabbinical doctrine stands in this near relation to Christianity that they both rest on the common conviction that the principle of expiation contained in the Mosaic law is to be maintained as of perpetual truth and validity. Christianity bases on this the fact that by a single great sacrifice the work of expiation has been once for all accomplished for all who believe in it, while Rabbinical Judaism, holding the same fundamental idea, regards the sacrificial ritual as only temporarily done away, and looks forward to its restoration. This modern Judaism is as far removed from faith in the Old Testament as from faith in the gospel, and hence is equally incapable of comprehending both the one and the other. An arbitrary, self-willed and self-seeking separation from the legal worship is sharply rebuked by those same prophets who, turning away from the external character of the legal ceremonial and its meritorious works, demand and predict the fulfilment of that Divine will which is revealed in the law. But God, in the law, gave, on the one hand, not merely moral precepts, but also such as were intended to regulate the collective social relations of His people, and on the other, ordained, in a way which was unconditionally binding on the Israelites, the means for the fulfilment of these precepts, and for expiating their transgressions of His law. To these means belonged preminently the system of worship whose central point is the sacrificial service. But in the position which God gave to the O. Test. in the economy of salvation, all its arrangements have a partly educational or disciplinary, partly a typical and symbolical character. It is hence equally erroneous to deny, on the one hand, the reality of the idea which at this stage could be expressed only in type and figure, and in the period of fulfilment, to turn back, on the other, to the types and symbols of that earlier period, whether this be done by Rabbins, who look forward to a simple restitution of the Mosaic ritual, or by Mormons, who have recently proposed the introduction of animal sacrifices into the Christian worship. Until the arrival of the period of perfection, it is true that even Christianity itself cannot dispense with symbols, and still bears a character which represents in the temporal and earthly the eternal and the heavenly. But its symbols have no longer the appearance of any independent value, and its type is the type of the completion of revelation.

6. The circumstance is of special importance that not without, but within the Old Covenant itself, and indeed only by undoubted words of God, was declared that capital defect of the Covenant mediated by Moses, which consisted in its want of provisions for effecting a real forgiveness of sin, and genuine communion with God, and that by the promise of a new Covenant the existing Covenant was already in the time of Jeremiah stamped as an institution no longer satisfactory, and destined to pass away. To Christians, then, the mere continued outward existence of Judaism can have no such import as to engender doubts of that abrogation of the Old Covenant which has historically taken place. Decay and superannuation clear to utter extinction are the inevitable destiny of that Covenant, allotted to it by the decision of God on the ground of its intrinsic nature.

HOMILETICAL AND PRACTICAL

The Old Covenant was not broken up from without, but was dissolved internally, and by God Himself given over to extinction.The infidelity of the covenant-people might induce the judgments of God, and occasion the abrogation of the former covenant; but could not bring to naught Gods purpose of salvation.To the New Covenant belongs a new heart and a new spirit.Forgiveness of sin is the foundation of all renewal; and this comes from grace by means of the New Covenant.How the promises of the Old Covenant are fulfilled by the Mediator of the New.

Starke:How blessed are we in the New Covenant! We have so great a Mediator, such glorious promises, such glorious possessions! Is it not our shame that we still remain under the dominion of sin?The Levitical law is to be sure in itself full of Divine goodness and wisdom, yet not adequate to our happiness; but only a shadow in comparison with the substance of the Messianic priesthood and kingdom.God adheres faithfully to His covenant and promise; men are covenant-breakers. Woe unto them!So tender is still Gods love toward His people, that He brings them into danger and need as a father his child, then takes them by the hand and brings them into security.On contempt of the Divine words follows the Divine punishment.Put to thyself the question: Perceivest thou that the law of God has been traced by the pen of the Holy Spirit upon thy mind and heart? Recognizest thou also the Lord thy Saviour in living faith and obedience?Believers, as Gods covenant-people, are a blessed people.The forgiveness of sins is the greatest treasure; without it the rich man has nothing, and with it the poorest man has all things.Man, take God at these His words and sigh: Lord be gracious to my transgressions!Thou seeker after vengeance, art thou not ashamed to say, I will remember it of him! when God says, I will not remember it?Ceremonies which are not superstitious and sinful, can perhaps be endured for a season, although they have no special utility.

Rieger:The function of a high-priest in heaven is for himself more dignified and noble, and better and more blessed for those in whom he is to execute the promises.Those who were under the Old Testament said: We will! and did not know that they could not. Now that the grace of the New Testament has made it possible, many shield themselves under the pretext of a cannot, while yet there is a real will not.

Heubner:God most honors and distinguishes Himself when He associates and deals with us not as a constraining Lord and Ruler, but as a Father with children. How are we put to shame by that announcement and awaiting of the New Covenant, which we linger so far behind!The Old Covenant is past. Would to God that the old spirit of slavish service were gone with it, and the new spirit of willingness and love reigned in all!

Footnotes:

[5]Heb 8:6.The Attic form instead of the Rec. is found in the Minusc, 47, 72, 73, 74. The form however, is best supported on the authority of A. D*. K. L., 80, 116, 117. The Sin. has , but a second hand has put .

[6]Heb 8:10.A. D. E. add which is also found in many Codd. of the LXX. But it is wanting in the cod. Alex. of the LXX. and the Sin.

[7]Heb 8:11.Instead of , according to all authority, should be read .

[8]Heb 8:11. after is to be erased after Sin. A. B. D*. E*. K. 17, 31, 61, 73, 80.

[9]Heb 8:12.The retaining of the words is sustained by A. D. E. K. L. The Sin., however, has them only from the later hand. In B. 17, 23, Vulg. and other versions they are wanting.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 2300
CHRIST THE MEDIATOR OF THE NEW COVENANT

Heb 8:6. 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.

THE use of the Mosaic law is by no means sufficiently appreciated in the Christian world. The value of a map to travellers, or of a chart to one who navigates the trackless deep, is well known: but when God has given to us a graphical exhibition (if I may so speak) of every part of our road to heaven, we never think of looking to it as the means of instruction to our souls. Yet one would think that, after the strict injunctions given to those who drew these maps, no one would be inattentive to them. The whole Mosaic law was intended to represent, in plain and visible characters, the way of life. Hence, when Moses received his instructions from God relative to the tabernacle and all its vessels, he was ordered to take the utmost care not to deviate from them in the smallest matter [Note: Exo 25:40.]. Of this the Apostle takes notice in the words preceding our text: Moses was admonished of God when he was about to make the tabernacle: for see, saith he, That thou make all things according to the pattern shewed to thee in the mount. A similar direction was given to David also in reference to the temple which his son Solomon was to erect [Note: 1Ch 28:19.]. But whence arose this extreme need of accuracy? The whole plan of salvation was laid in the divine mind; and the tabernacle and temple, with their vessels and their services, were intended to shadow it forth: and the smallest deviation from the model would have led to mistaken apprehensions about the way to life: it would either have kept back from man something which God designed to execute, or taught him to expect something which it was not Gods intention to perform. But, the law being a perfect model of the whole spiritual building, the Gospel-edifice in all things corresponds with it; and thus reciprocally receiving and reflecting light, they mutually illustrate each other, and prepare the mind for a most accurate perception of the great mystery of redemption.

The point of which the Apostle is here speaking, is, the superiority of Christs priesthood to that of Aaron. Having dwelt upon it at some length, he recapitulates the subject, and gives as the sum of his observations, That Christ, our High-priest, is every way superior to the Levitical priests, since he is the Mediator of a better covenant, and, consequently, has obtained a more excellent ministry than theirs.
To elucidate this important truth, I shall consider,

The covenant of which Christ was the Mediator

It is spoken of in reference to another covenant to which it was superior. Let us inquire then,

What is that other covenant?

[It is an old covenant, which vanisheth away [Note: ver. 13.]. In the Holy Scriptures we read of three covenants; the Adamic, that is, the covenant of works; the Abrahamic, or covenant of grace; and the national covenant made by Israel, that was peculiar to them, and was not binding on any other people. Now it is not with the Adamic covenant that the Christian covenant is compared, because that never waxeth old nor vanisheth away: it is at this hour as much in force as ever; and all who continue under it, will be dealt with according to it, till they take refuge in the covenant of grace [Note: Gal 3:10; Gal 5:3.].

Neither is it the Abrahamic covenant with which the Christian covenant is compared; for they are, in fact, the same covenant, and differ only in the measure of light with which they are revealed. Nothing that is subsequent to the Abrahamic covenant has ever disannulled it [Note: Gal 3:17.]: and consequently, inasmuch as it never vanisheth away, it cannot be the one to which the Christian covenant is here said to be superior.

It remains then that the covenant with which the Christian covenant is compared, is that which God entered into with the Israelites in the wilderness. This was of a mixed nature: it was, in part, a covenant of works; and, in part, a covenant of grace. In as far as it promised manifold blessings to sincere though imperfect obedience, it was a covenant of grace; but in as far as it suspended those blessings altogether upon the performance of those works, it was a covenant of works. The full account of this covenant is given by Moses in the twenty-fourth of Exodus [Note: Compare Exo 24:3-8. with Heb 9:19-21.] The Prophet Jeremiah contrasts it with that new covenant which God promised to make with his people under the Christian dispensation [Note: Jer 31:31-34.] and the Apostle, in the words following our text, expressly tells us, that it was of that covenant he spake, when he said it was inferior to the Christian covenant and superseded by it [Note: ver. 8, 9.]. But,]

Wherein was the Christian covenant better than it?

[It was so in its own nature, being incomparably more liberal in its terms, more rich in its provisions, more permanent in its duration. The Mosaic covenant (as I will call it) granted nothing but in a way of remuneration for services performed: the Christian covenant grants every thing upon the simple condition of our laying hold of the covenant, and asking for the blessing for Christs sake. The Mosaic covenant held forth only temporal benefits to those who were under it: but the Christian covenant imparts to the believer all the blessings both of grace and glory. The Mosaic covenant waxed old and vanished away: the Christian covenant will endure for ever and ever.

It was so also in the promises with which it was established. The possession of the promised land, with a long continuance of peace and plenty, was the chief promise of the Mosaic covenant. It is true, there were promises of pardon and acceptance through the offering of certain sacrifices: but the pardon did not bring peace unto the conscience; nor continue longer than till the next day of annual expiation; nor extend at all to sins of greater enormity, as adultery and murder. But the Christian covenant purges away all sense of guilt from the conscience, and brings into the soul a peace that passeth all understanding: it extends to every sin that man can commit; and assures the believer, that be shall in due time possess all the glory of heaven. There cannot be conceived any want that the believer can feel, or any circumstances under which he may feel it, but there are promises in the Christian covenant precisely suited to his situation, and commensurate with his necessities: and all are to be apprehended simply by faith. Even the repentance which is necessary to fit the soul for the reception of the blessings, and the faith that is to apprehend them, are comprehended within the promises: they are not required of us in order that other blessings may be bestowed as a reward for them; but they are promised to us, as means of introducing the soul to the possession of all other blessings. If we attempt to spin them, as it were, out of our own bowels, that we may be at rest in them, and make them a web whereby to catch other blessings, both they and we shall soon be swept away with the besom of destruction. But, if we go to God for them, then shall they be conferred upon us, and wrought in us by God as initiatory blessings, preparatory to the full bestowment of all the kingdom of heaven.

How much better then this covenant is than the Mosaic, must be obvious to the most superficial observer.
In order to a just understanding of the text, it will be proper yet further to inquire,]

In what sense is Christ the Mediator of this better covenant?

[Moses, in the first instance, and after him the Aaronic priests in succession, were the mediators of the old covenant. Every thing was transacted by, and through, them. They offered the sacrifices, and carried in the blood of them before God, and offered incense before God in behalf of the people; and then went forth from God to bless the people. So is the Lord Jesus Christ the Mediator of this better covenant. He is the Daysman that lays his hand upon both parties [Note: Job 9:33.], and mediates between them. No man comes to God, but by him; nor does God vouchsafe his blessings to any man, but through him.]

This part of our subject will be more fully opened, whilst we mark,

II.

The excellency of his priesthood as connected with it

To set forth this is the chief scope and aim of the Apostle in the whole context. And, to illustrate his subject, he points out,

The superior dignity of his person

[Christ is the true Melchizedec, the King of righteousness and peace, without father (as it respected his human nature), without mother (as to his divine nature); having neither beginning of days, nor end of life [Note: Heb 7:1-3.]: for from everlasting to everlasting he is God [Note: Psa 90:2. Pro 8:22-31.]. But the Aaronic priests were poor mortals like ourselves. Besides, the Aaronic priests were sinners, and needed first to offer for their own sins, and then for the peoples: but not so the Lord Jesus: he knew no sin: he was without spot and blameless: he was holy, harmless, undefiled, separate from sinners, and made higher than the heavens, even the Son of God who is consecrated for evermore [Note: Heb 7:26-28.].]

The transcendent excellency of his offering

[The Mosaic priests offered nothing better than the blood of bulls and of goats: but the Lord Jesus offered his own immaculate body; yea, he made his own soul an offering for sin [Note: Isa 53:10. with Heb 9:11-12.]. True, it was the manhood only that suffered; but his manhood, having the Godhead dwelling in it bodily [Note: Col 2:9.], was of more value than all the cattle upon a thousand hills: it was a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world [Note: 1Jn 2:2.].]

The glory of the place where he ministers

[The tabernacle where the Mosaic priests officiated was glorious, as being consecrated to such a holy use: but, glorious as it was, it had no glory by reason of the glory that excelleth, even of that heavenly tabernacle, which the Lord pitched, and not man [Note: Compare 2Co 3:10-11, with ver. 1, 2.]. There is he, not in a room darkened with a veil, but in the heaven of heavens; not in the presence of a bright cloud, a mere symbol of the Deity, but in the immediate presence of God himself; not presenting the blood of beasts, but his own most precious blood, that was once shed on Calvary; not offering a cloud of incense, but pouring forth his own prevailing intercession; not bearing a breast-plate with the names of the twelve tribes, but bearing on his breast the name of every individual of his elect; not appearing there for one people only, but for all the sinners of mankind; not obtaining mere temporal blessings, or spiritual blessings for a limited period, but spiritual and eternal blessings, even all that man can need, or God bestow; not coming forth, himself a sinner, delegated to pronounce a blessing, but appearing without sin to confer by his own authority everlasting salvation on all his believing people [Note: Heb 9:28.].

Such are the views which the Apostle gives us of our great High-priest, and of the transcendent excellence of his ministry.]

Judge then,
1.

What is our duty towards this great High-priest

[As a minister of this new covenant [Note: 2Co 3:6. the same word as in the text.], I hesitate not to say what my duty is. It is to make known this Saviour to you in all his offices: to set before you this covenant in all its fulness, its freeness, its sufficiency, its immutability: to point him out as the only Mediator of it, through whose sacrifice and intercession you must seek its blessings, and through whom alone you can obtain them: to open from time to time all the promises contained in it; and to lead you to a simple reliance on them, as the one only means of obtaining the accomplishment of them to your souls [Note: If this be the subject of an Ordination or Visitation Sermon, it will be proper to shew here how inadequately they execute the ministerial office who dwell on the evidences of Christianity, or on morals to the exclusion of the sublimer subjects.].

What then is your duty, but to contemplate these subjects with admiration, and love, and gratitude; and to seek a personal interest in them all? Contemplate the covenant, ordered in all things, and sure; and expect nothing but as the fruit of Gods eternal love, as expressed towards you in that covenant Contemplate the peculiar privileges which you enjoy under this better covenant, above all that were ever enjoyed by Gods people of old Contemplate Jesus as the Mediator of this covenant; and see all the conditions of it fulfilled by him for you, and all the blessings of it as the fruit of his sacrifice and intercession Contemplate the promises of it, so abundant, so suitable, so sufficient, so sure to all who plead them before God, and rely upon them as the only ground of their hopes. In a word, look to the ministry of Christ, as the Jews did to that of their high-priests. They expected nothing but through the intervention of their appointed mediators: and do you in like manner expect nothing but in and through your adorable Advocate and Intercessor ]

The danger of neglecting it

[The generality of Christians do lamentably neglect their duty in relation to our great High-priest. Instead of relying on that better covenant, of which he is the Mediator, they make covenants of their own precisely similar to the Mosaic covenant, which for its unprofitableness is abrogated and annulled [Note: Heb 7:18-19.]. They reduce the standard of the moral law to their own fancied ability to fulfil it: they look for the first motions to good to arise from themselves, from some fancied stock of which they imagine themselves possessed; and then expect ulterior blessings as a reward for their own personal merits and deserts. They will be as little indebted to the free grace of God as possible: and, instead of receiving from the Lord Jesus Christ all their salvation as the fruit of what he has done and suffered for them, they give him no higher honour than that of obtaining for them a right and a power to save themselves. And this is the covenant which they prefer, and for which they abandon that better covenant, which God has revealed in his Gospel. But let all such daring contemners of the Gospel hear what the Apostle Paul speaks to them in this epistle: If, says he, he that despised Moses law died without mercy under two or three witnesses, of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant an unholy thing, and hath done despite to the Spirit of grace [Note: Heb 10:28-29.]. Mark, this is not an assertion merely, but an appeal, an appeal to every considerate man: and, if you will only consider it candidly, I will consent that you shall be judges in your own cause If you say, I am not guilty of the things here spoken of; I ask, How is it possible to deny your guilt, if you are systematically rejecting the Christian covenant, and substituting another of your own? or how can you be guiltless in respect to these things, when you thrust the Lord Jesus Christ from his mediatorial office, and seek to place his crown upon your own head? Beware, I pray you, of this fatal evil: for, how shall ye escape, if ye-neglect so great salvation [Note: Heb 2:3.]? Remember, there is no other covenant whereby any human being can be saved; no promise, but what is contained in that; no mediator, through whom we can obtain an interest in it, but the Lord Jesus Christ. Lay hold on this covenant, and you are safe: reject it, and you perish for ever ]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

XXII

THE BETTER PROMISES OF THE NEW COVENANT

Heb 8:6-10:39 .

The promises of the new covenant are as follows:

1. The promise of the Holy Spirit to renew and sanctify their souls and glorify their bodies, in order to enable them ultimately to keep God’s law individually, and to become collectively a holy nation for God’s own possession. The first promise, then, relates to the work of the Holy Spirit.

2. The promise of a Surety, who would stand for them until the work of the Spirit is completed. For instance, say you were converted, you were regenerated, and yet, even though regenerated, your soul is not yet sanctified, your body is not yet prepared so that the entire man, body, soul, and spirit, will perfectly keep the law of God. You need a surety to stand for you until the Spirit’s work is completed, and so that is the second promise as expressed in Heb 7:22 : “Jesus hath become the surety of a better covenant.”

3. The promise of one Expiatory Sacrifice, whose dignity and intrinsic merit and all-sufficiency would, when once offered, really and forever atone for sin.

4. The priesthood of every subject of the covenant, thus forever dispensing with the human go-betweens, or third parties, and enabling him (the sinner) to approach God directly for himself at all times, in all places, and in all emergencies, and the substitution of spiritual sacrifices for all the cumbersome nonexpiating sacrifices of the old covenant, so that each Christian, himself a priest, offers these spiritual sacrifices. You see, the promise has relation to two kinds of sacrifices, one expiatory sacrifice, and then spiritual sacrifices that take the place of the old covenant nonexpiating sacrifices for instance, all meat offerings, and all the unbloody offerings of the old covenant.

5. The final and glorious advent of our Lord, not as a sin offering but as judge of the world.

6. A glorious outcome into a heavenly country and a heavenly city, and eternal rest, peace, and joy, into everlasting companionship with God and with all the holy angels.

7. A better festival. We will have a good time when we get to that better festival. How proud was the Jew of his festivals, the great annual feasts. We find that immediately after the consummation of the covenant in Exodus, that a covenant feast was held, and that Aaron, Moses, and Joshua, and the elders went up on the side of the mountain and feasted and held communion with God. But the new covenant has a better festival.

I will briefly restate these:

1. The promise of the Holy Spirit.

2. The promise of a surety who will stand for them until the work of the Spirit shall be completed.

3. The promise of one expiatory sacrifice.

4. The priesthood of every subject of the new covenant, and the substitution of spiritual sacrifices that this priesthood would offer.

5. The promise of our Lord’s final advent, not as a sinoffering.

6. The glorious outcome in heaven.

7. The better festival.

These are the better promises of the new covenant, and it is our business now to show from the text in detail the very scriptures which embody these seven better promises, and therefore we commence at the prophecy of Jeremiah quoted in chapter 8: “Behold , the days come, saith the Lord, that 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 that I took them by the hand to lead them forth out of the land of Egypt; for they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant I will make with the house of Israel after those days, saith the Lord, (now we come to the first promise), I will put my laws into their mind, and on their hearts also will I write them.” This is the internal writing contrasted with the law externally written on stone, and is by the Holy Spirit, and is equivalent to regeneration, as Paul expresses it in 2Co 3:3 : “Ye are an epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not on tables of stone, but on tables that are hearts of flesh.” The connection on that passage is as follows:

Who also made us sufficient as ministers of the new covenant; not of the letter [that is, of the letter traced on the tables of stones] but of the Spirit; for the letter killeth, but the Spirit giveth life. But if the ministration of death, written and engraved on stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses for the glory of his face; which glory was passing away: how shall not rather the ministration of the Spirit be with glory? For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory. For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth. For if that which passeth away was with glory, much more that which remaineth is in glory. Having therefore such a hope, we use great boldness of speech [that is, simplicity of speech], and are not as Moses, who put a veil upon his face, that the children of Israel should not look steadfastly on the end of that which was passing away: but their minds were hardened; for until this very day at the reading of the old covenant the same veil remaineth, it not being revealed to them that it is done away in Christ. But unto this day, whensoever Moses is read, a veil lieth upon their heart. But whensoever it shall turn to the Lord, the veil is taken away [As he will be in the final deliverance of all Israel]. Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face beholding as in a mirror the glory of the Lord, and transformed into the same image from glory to glory, even as from the Lord the Spirit. 2Co 3:3-18 .

This passage should very solemnly impress upon our hearts that the first great promise in the new covenant relates to the writing inside of us by the Spirit of God.

The regeneration in its quickening, or renewal, part (and it always consists of two parts; the second one we will bring out presently) makes alive and gives a holy disposition to I the mind, inclining to love God and desiring to obey. The did not keep that old covenant; they continued not in it. Why? They did not have the heart to do it. Thus regeneration is the antitype of circumcision.

Some people talk about baptism coming in place of circumcision. Let us consider what Paul says of circumcision: “For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that-of-the-heart, in the spirit, not in the letter, whose praise is not of men but of God.” So that spiritual circumcision qualifies one to be a true subject of God.

As an example of this writing on the heart under the new covenant, take Act 2 , where Peter preached that great sermon on the Messiah that day when the Holy Spirit came down. That is the Spirit of promise (we are on the first promise of the new covenant): “Tarry ye at Jerusalem, until I send you the promise of the Father.” On that day while Peter was preaching, the record shows they were “pricked in their heart” and cried out, “Men and brethren, what shall we do?” There is the handwriting on the heart. A much more marvelous example is yet in the future earth never saw anything like it. It is in the salvation of the whole Jewish nation in one day by the Spirit’s regenerating power. The Jewish nation stood at Sinai, and the law was written on tables of stone, outside of them, and affected’ them not.

There will come a time when the same Jewish nation, in their descendants, will be gathered together from all the nations of the earth where they have been dispersed, and the flash of an eye God will write the new covenant on their hearts.

Ezekiel discusses it in the famous thirty-sixth and thirty-seventh chapters of his prophecy, where he says, “Not for your sakes do I this, but for my own name sake I will gather you together out of all the nations where you have profaned my name, and I will take away your stony heart and give you a heart of flesh, and I will put my Spirit within you and then you will keep my commandments.” In order to show the stupendous nature of that writing on the heart a picture of it is given in the imagery of “the valley of dry bones” very many and very dry. God asked the prophet the question: “Can these dry bones live?” “Not by any human power, Lord, thou knowest.” Then said God, “Stand over them and prophesy.” “What shall I prophesy?” “Say, Come, O Spirit, and breathe on these slain.” And the Spirit came and breathed on the slain, and the bones lived, and stood up a great army. I have selected these two examples because one, i.e., the 3,000 Jews saved at Pentecost, is the first fruits, and the final salvation of all Israel is the harvest.

There is a striking reference to this harvest in the closing part of Zec 12 and Zec 13:1 . After referring to their barrenness in their dispersion, he says, “In the last days it shall come to pass that I will pour out on my people, Israel, the spirit of grace and supplication, and as soon as that comes upon them they shall mourn as one mourning for his first-born; they shall look upon him whom they pierced, with an eye of faith, and in that day shall be a fountain opened for sin and for uncleanness.” I cannot help wishing that I could live to see it. Isaiah, in talking about it, says, “Hath the earth ever heard of such a thing? Has anybody ever seen such a thing, that a nation is born in a day?”

Let’s see how Paul continues his discussion of this promise of the Spirit. What is the result? “And I will be to them a God, and they shall be to me a people” i.e., “When they are regenerated, I will be to them a God in reality, and they shall be to me a people in reality.” Let’s see how this is expressed elsewhere. In 1Pe 2:8 we have this statement; “A stone of stumbling, a rock of offence was Christ, for they stumbled at the word being disobedient, whereunto they were also appointed. But ye [that is, ye new covenant people] are an elect race, a royal priesthood, a holy nation, a people for God’s own possession,” as here in Hebrews he says, “I will be their God and they will be my people.” How does Paul elsewhere express the same thoughts? In Tit 2:14 he says, “He gave himself for us, that he might redeem us from all iniquity and purify unto himself a people for his own possession, zealous of good works.”

The result, then, of the work of the Holy Spirit is that God in reality becomes their God, and they become in reality his people. That leads us to consider the culmination of that very thing. The Spirit’s work is not completed at once. We are God’s people now because we are regenerated; but suppose we turn to the culmination of this covenant as presented in Rev 21:3 : “And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his people, and God himself shall be with them, and be their God; and he shall wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying, nor pain, any more; the first things are passed away.” So that when he says, as the first result of that regenerating work, “I shall be their God, and they shall be my people,” it means his being our God as we now are, and his being our God when we are perfect in heaven. That is the first result of the Spirit’s work.

The second result. Let us consider the passage quoted from Jeremiah, Heb 8:11 : “And they shall not teach every man his fellow citizen, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest of them.” That is the second result. This personal spiritual knowledge of God is a characteristic of the subjects of the new covenant. Paul thus expresses the same thought in the letter to the Rom 8:14 it is very important “For as many as are led by the Spirit of God, these are the sons of God. For ye received not the spirit of bondage again unto fear; but you received the spirit of adoption, whereby we cry, Abba, Father. The Spirit himself beareth witness with our spirit, that we are children of God: and if children, then heirs; heirs of God, and join theirs with Christ.”

To every subject of the new covenant there comes an experimental knowledge of God. In the light of this personal experience witnessed by the Holy Spirit, an ignorant Negro is more than a match for the most highly cultured and educated infidel. I heard of such a case. The infidel said, “That is all foolishness; there is no such thing inside of you.” The old Negro said, “You ought to say, ‘There is no such thing as you knows of.’ “

The humblest son of earth, with that internal, personal knowledge of God that comes through his regeneration, is stronger than the greatest infidel or the strongest demon in hell.

A reason then is assigned attesting the character of this knowledge. Let’s see what it is. He says, “For I will be merciful to their iniquities, and their sins will I remember no more” (Heb 8:12 ). There he is referring to their subjective knowledge the effect on their conscience that he had been merciful to their iniquities, and that he will not remember these iniquities any more forever. This means that the sense of guilt and condemnation awakened by the Spirit’s conviction of sin is followed by a sense of peace and rest) through faith in our Lord Jesus Christ, so that being justified by faith we have peace with God, and the sins being thus removed never more trouble the conscience. God has forever blotted them out; as far as the East is from the West he has removed them.

Knowing this, I have employed it as a test in the inquiry room. Three preachers once came to me, bothered over a certain case; they could not tell whether he was converter or not, and wanted me to talk to him. I sat down by hint and put these questions: “Have you a sensitive conscience?” “Yes, sir.” “Does that conscience trouble you on account of sins?” “Yes, sir.” “Do you remember when the sense of guilt and condemnation as a sinner first came on you.” “Well, yes, I do.” “Do you remember what became of it?” “Well,” he says, “when I believed on Jesus Christ it just fled away like a cloud.” Here comes my crucial question: “In your present trouble of conscience on account of sins, does your conscience go back to take up the burden of those old sins committed since I became a Christian.” “Sir, if you were not converted, it would go back and take up the burden of the sins committed since that time?” He said, “The sins committed since I became a Christian.” “Sir, if you were not converted, it would go back and take up that old burden and emphasize that as the chief burden.”

That is one of the best tests I ever saw. “I will be merciful to their iniquities, and their sins I will remember no more” “I never will bring those sins up against you.” A man’s justification is instantaneous and forever, and that peace that comes in justification will outlast all the stars in the heavens. That burden never can be assumed again. So far, I have referred to the promise of the Spirit as the first promise of the new covenant, and we have considered the work of the Spirit in one element of regeneration only the renewing, or quickening, or making alive but there is another element of the Spirit’s work that is brought out clearly in the next chapter, startgin with Heb 9:13 : “For if the blood of goats and bulls, and the ashes of a heifer sprinking them that have been defiled, sanctify unto the cleanness of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God?”

That element of regeneration is the application of the blood of Christ to the soul. Some believe I am cranky on the two elements in regeneration. Take Eze 36:25-27 , “And I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep mine ordinances, and do them.” David brings out the two elements: “Purify with hyssop” you see, that water of purification was sprinkled with hyssop “wash me, and I shall be whiter than snow, and renew a right spirit within me” that is the other part of it.

To the same effect is Tit 3:5-6 : “Not by works done in righteousness which we did ourselves, but according to his mercy he saved us, through the washing of regeneration, and renewing of the Holy Spirit.” So the first thing the washing, or cleansing and renewing s from the application of the blood of Christ; the Spirit does that in regeneration ‘s just where faith takes hold. The Spirit regenerates in the sense of renewing, or first cleanses and then renews that is the order. There can be no renewal brought about until the Spirit applies the blood of Christ, and then he renews the nature. That is exactly what is meant in John, “Except a man may be born of water and “Pint,” which means except that a man be cleansed by the blood of Christ and renewed by the Holy Spirit, he cannot enter the kingdom of God. The two together make the new birth, or, as it is expressed in the letter to the Ephesians: “Christ also loved the church and gave himself for it, that, having cleansed it by the washing of the water through the word,” and then goes on to tell that he makes it holy, without blemish in love.

Let the reader study that passage in Numbers concerning the red heifer, and how her ashes are mingled with water, making lye, thus making the water of cleansing which represents the application of Christ’s blood.

QUESTIONS

1. What are the promises of the new covenant?

2. What is the work of the Holy Spirit under the new covenant?

3. What scriptures show this first promise, and what other scriptures show its fulfilment?

4. What is the relation of the conversion of 3,000 at Pentecost and the conversion of the Jews as a nation?

5. What is the first result of this work of the Spirit, and how is this thought elsewhere expressed in the New Testament?

6. What is the second result, and how is this thought elsewhere ex- pressed by Paul?

7. Explain the difference in experimental knowledge between the subjects of the two covenants, Heb 8:11 .

8. What is the illustration by the author?

9. What reason is assigned attesting the character of this knowledge, and what its meaning?

10. How would you apply Heb 10:17 as a test in an inquiry room to determine a case of doubtful conversion?

11. What are the two distinct elements in regeneration?

12. Show these two elements in Eze 36:25-27 .

13. Show the same in Tit 3:5 .

14. Also in Joh 3:5 .

15.Eph 5:26 .

16. What Old Testament type of applying the blood of this one sacrifice, and where found? Explain fully.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XXIII

THE PROMISE OF THE SURETY AND OF THE SACRIFICE

Heb 8:6-10:39 .

We have seen in the preceding chapter that the coming of the Holy Spirit is the first great promise of the new covenant, that is, in the order of Paul’s argument, and that the objects of the Spirit’s work is to secure a perfect obedience to the law. That this is accomplished by (1) regeneration in its two elements, cleansing by the application of Christ’s blood to the sinner and by renewing the mind; (2) by certifying in the experience of its subject the remission of sins and sonship; and (3) by complete sanctification of the soul and the glorification of the body.

The second great promise of the new covenant is:

The surety of the new covenant. This doctrine is thus expressed: “By so much also hath Jesus become the surety of the better covenant.” That is in Heb 7:22 , but because this is the second idea, or High Priest idea, or the suretyship of Jesus, discussion was deferred when we were on Heb 7 until we came to the first, or legal, idea of the suretyship, so as to present the two together. Webster thus defines the legal idea: “In law, one that is bound with and for another,” and he cites the words of Judah to Joseph: “Thy servant became surety for the lad to my father” (Gen 44:22 ), and further says that the surety is compellable to pay the debt of the original debtor.

The legal idea is even stronger when the surety becomes an instant substitute for the original debtor by having the debt charged to the surety and the debtor released. In this case there is remission to the debtor before the surety actually pays the debt to the creditor. For instance, Paul writes Philemon concerning Onesimus: “But if he oweth thee aught, put that to mine account; I Paul writeth with mine own hand, I will pay it.” This is a legal bond assuming the debt, and Onesimus is legally released when the debt is transferred to Paul’s account, though it may be quite a while before Paul pays it. As the author of Hebrews expresses the thought elsewhere: “God was in Christ, reconciling the world unto himself, not reckoning unto them their trespasses” He is putting them to the account of the surety, not reckoning their trespasses to them. Or, as in the case of Abraham himself: “And he believed in Jehovah, and he reckoned it unto him for righteousness.”

In this way only could the sins of the Old Testament saints (see chapter II) be remitted and consciousness of remission given by the Holy Spirit before the expiation of sins was made to God on the cross. As our old “Philadelphia Confession of Faith” expresses it (Art. 8, Sec. 6): “Although the price of redemption was not actually paid by Christ till after his incarnation, yet the virtue, efficacy, and benefit thereof was communicated to the elect in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices wherein he was revealed and signified to be the Seed of the woman which should bruise the serpent’s head; and the Lamb slain from the foundation of the world, being the same yesterday, and today, and forever.” That is what our Baptist Articles of Confession say. One cannot be a sound theologian if he fail to master this legal idea of the suretyship of our Lord. It is precisely at this point that many great heresies have arisen, two of which I now state:

1. That Old Testament saints, after death, were sidetracked into a half-way place until after Christ’s death, and then he announced to them their deliverance, and took them with him into heaven a conceit derived from uninspired apocryphal books, written in part, perhaps, before Christ came, and the rest after his death, yet this error prevails with many till this day.

2. The second heresy is very modern, and is most thoroughly set forth by Mr. Ezell, a Campbellite preacher, in a book which treats the new covenant as Christ’s last will and testament which could not become effective until after Christ’s death, his object being to shut off consideration of all cases of pardon as recorded in the gospels as not now applicable, and make Act 2:38 the one and only “law of pardon.” His argument is based on Heb 9:16-17 . Before a will or testament is effective there must of necessity be the death of him that made it. On which we remark (1) that the Greek word, diatheke , means “covenant,” and the only place in the Bible where it may be translated “testament” is in Heb 9:16-17 , which would show, not that the new covenant is a will, or testament, but that in one point only a will is analogous to the covenant, namely, there must be a death to ratify it. He takes a will to illustrate this one point of the covenant. The fallacy of Ezell’s whole argument lies in his failure to see that through the surety of the new covenant being accounted in God’s mind “a Lamb slain from the foundation of the world,” the benefits of the covenant may accrue to any believer before the debt is actually paid Godward, as our argument has just shown, and as the whole of chapter II will demonstrate.

The second idea of the suretyship is based on the passage showing the high priesthood of Christ, who, by ever living to intercede for his people, secures the remission of sins committed after justification, as the legal idea of suretyship secured the remission of sins committed before justification. Hence the conclusion of the author of Hebrews: “He is able to save unto the uttermost all that come unto God through him, seeing he ever liveth to intercede for them.” The first idea of surety covers all past sins up to justification, as we see clearly set forth in Rom 3:25 , and the second idea covers all sins to the uttermost that is after justification until we pass out of the world. This entire argument is in Rom 8:33-39 , where he says, “Who can lay any charge to God’s elect?” .First, Christ has died for us; second, he is risen; third, he is exalted to the right hand of the majesty on high; fourth, he ever liveth to intercede for us. And that passage in the first letter of John: “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous . . . If we say that we have no sin, we deceive ourselves and the truth is not in us.” We see the double idea of a surety the legal idea, covering sin up to justification, and the High Priest idea, covering sin after justification.

Let us compare some Old Testament verses that bring out the idea of the surety. First, the prayer of Job: “Give now a pledge, be surety for me with myself”; second, Psa 119:122 : “Be surety for thy servant for good; let not the proud oppress me;” third, the prayer of Hezekiah when he was so sick: “Like a swallow or a crane did I chatter; I did moan as a dove; mine eyes fail with looking upward: O Lord, I am oppressed, be thou my surety.” We see that every one of these, in a dark hour, desired a surety that is above human power; they wanted a divine surety.

We now come to the third great promise of the new covenant, as set forth in Heb 10:1-18 , that is

The one expiating sacrifice. This scripture contrasts them by first showing that the law was merely a shadow of the substance that was to come. As the poet, Campbell, expresses it in the words of the wizard warning Lochiel before the battle of Culloden: “Tis the sunset of life gives me mystical lore, And coming events cast their shadows before.

If early in the morning on a bright day one starts toward the West, he casts his shadow before him, the sun is behind him and the shadow before him. And just so the real things in heaven cast before a model or rough outline like shadow. And that constituted the typical part of the old covenant it was the shadow of the reality in heaven. That is the first point.

The second point is that the constant repetition of these shadows year by year, say on the great day of atonement every year, could not make those who drew nigh to God perfect.

His third idea is that sacrifices without intrinsic merit cannot take away sin “it is impossible for the blood of bullocks and goats to take away sin.” The blood of a brute cannot take away a human sin, and the principle involved in that declaration is very far-reaching. We may apply that principle this way: It is impossible on account of the lack of intrinsic merit that the water of baptism, or the bread and wine of the Lord’s Supper, shall take away sin.

The next point is the testimony of the prophets, and the prophet he cites is David in Psa 40 , but he quotes this from the Septuagint, which in the second line gives a different idea from the Hebrew and gives the true idea, too. Let us consider Psa 40 , commencing with Psa 40:6 : “Sacrifice and offering thou hast no delight in.” The translation of the Hebrew reads: “Mine ears hast thou bored.” But Paul says, “Sacrifice and offering thou wouldst not, but a body didst thou prepare for me,” and Paul follows the Septuagint in quoting; there is not so very much difference in the two meanings. When a man voluntarily preferred slavery under the old law, his ear was nailed to a post as a badge of slavery; or the literal Hebrew, “Mine ears hast thou digged,” which might, mean “ears to hear.” That is the old Scripture idea; but the Septuagint idea is: “And a body hast thou prepared for me.” And that agrees with Luk 1:35 : “The Holy Spirit shall come upon thee, and the power of the most high shall overshadow thee; wherefore also the holy one which is begotten shall be called the Son of God.” And it is in perfect harmony with Joh 1:14 : “And the Word that was God was manifest and became flesh” incarnate, took on body.

And it is in perfect accord with what we have already found in Heb 2:14 : “Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same, that through his death he might bring to nought him that had the power of death, that is, the devil;” and it is still more clearly brought out in 1Pe 2:24 , where he says: “Who his own self bare our sins in his body upon the tree.”

So that the quotation from the Septuagint gives the Spirit idea: “Sacrifices and offerings thou wouldst not, but a body didst thou prepare for me.” According to the prophecy of Isaiah: “What unto me is the multitude of your sacrifices? said Jehovah: I have had enough of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks or of lambs, or of he-goats. When ye come to appear before me, who hath required this at your hand, to trample my courts? Bring no more vain oblations; incense is an abomination unto me; new moon and sabbath, the calling of assemblies, I cannot away with the iniquity and the solemn meeting. Your new moon and appointed feasts my soul hateth; they are a trouble unto me; I am weary of bearing them. And when ye spread forth your hands, I will” hide mine eyes from you; yea, when ye make many prayers, I will not hear; your hands are full of blood” (Isa 1:11-15 ). That is the testimony of one of the prophets. David in Psa 40:6 : “Sacrifice and offering thou hast no delight in; mine ears hast thou opened: burnt offering and sin offering hast thou not required. Then said I, Lo, I am come; in the roll of the book it is written of me; I delight to do thy will, O my God.”

But I want to give you the testimony of other prophets, including David in another place, as to the relative merit of the Old Testament and the New Testament sacrifices. First, Psa 51:16 : “For thou delightest not in sacrifice, else would I give it; thou hast no pleasure in burnt offerings. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise.” Note here that the sacrifices of God are a broken spirit and a contrite heart. Second, a passage from Samuel, the prophet, (1Sa 15:22-23 ): “And Samuel said, Hath Jehovah as great delight in burnt offerings and sacrifices, as in obeying the voice of Jehovah? Behold, to obey is better than to sacrifice, and to hearken than the fat of rams.” Samuel is talking to Saul. Third, that remarkable prophecy in Jer 7:22 : “For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: but this thing I commanded them, saying, Hearken unto my voice, and I will be your God, and ye shall be my people; and walk ye in all the way that I command you, that it may be well with you.” Fourth, the prophecy from Hos 6:6 : “For I desire goodness and not sacrifice, and the knowledge of God more than burnt offerings. But they, like Adam, have transgressed the covenant; there have they dealt treacherously against me.” Fifth, the passage from Mic 6:6-8 : “Wherewith shall I come before Jehovah, and bow myself before the high God? Shall I come before him with burnt offerings, with calves a year old? Will Jehovah be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?”

My object is to follow out the thoughts of the author of Hebrews here in order to show that the prophets of the Old Testament, who were the true spiritual interpreters, understood that these Old Testament offerings were to cease; they never had any doubt in their minds about it, and indeed some higher critics contend that God never meant for Moses to institute sacrifices at all in which the higher critics are far astray. But it does make plain this point: That there was preparation of mind for a new covenant, in which the better sacrifice should take the place of the shadowy sacrifice of the old covenant.

For he grew up before him as a tender plant, and as a root out of the dry ground: he hath no form nor comeliness and when we see him there is no beauty that we should desire him. He was despised and rejected of men, a man of sorrows and acquainted with grief, and as one from whom men hide their face he was despised, and we esteemed him not. Surely he hath borne our grief and carried our sorrows, yet we did not esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions; he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we, like sheep, have gone astray, we have turned every one to his own way, and Jehovah hath laid on him the iniquity of us all. He was oppressed, yet when he was afflicted be opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before his shearers is dumb, so he opened not his mouth. By oppression and judgment he was taken away, and as for his generation, who among them consider that he was cut off out of the land of the living for the transgressions of my people to whom the stroke was due? And they made his grave with the wicked, and with the rich man in his death; although he had done no violence, neither was any deceit in his mouth. Yet it pleased Jehovah to bruise him: he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of Jehovah shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by the knowledge of himself shall my righteous servant justify many; and he shall bear their iniquities.” Isa 53:2-12 .

That is a picture of Christ, and it is as good a picture of him as one who lived in his time could have painted. I present one other idea of this sacrifice the leading sacrificial idea of the old covenant the festival lamb, or Passover lamb, whose blood was sprinkled on the doorposts to secure the passing of the angel of death. In 1Co 5:7 Paul says: “Christ, our Passover Lamb, is sacrificed for us,” and in Joh 1:29 , John the Baptist sees Jesus coming and points at him and says, “Behold the Lamb of God that taketh away the sins of the world.”

A last thought on the sacrifice is this that Christ’s offering is repeatedly stated in this book to be once for all, in contrast with the year by year sacrifices of the Old Testament he would never die but the one time. He would make but one expiation of sin by his death, and then take a seat at the right hand of the Majesty on high, and ever live to intercede for us.

Just here I must call attention to a heresy of the gravest character the Romanist heresy of the doctrine of the Mass. They say that whenever their priest consecrates the wafer and the wine, that he actually creates God, and that in the offering of that wine and bread there is a real sacrifice of the Son of God. That is fixing upon him what he expressly declared should not be that there would be no repetition of this sacrifice that it was to be once for all. They tell their people that when they take the wafer on their lips (the priests do not give them any of the wine; they Just give them the wafer) that they masticate God, and they base it upon that word of our Lord when he held out the bread: “This is my body, broken for you,” whereas, there is no clearer meaning of the verb “to be” than the sense of represent. For instance, in Genesis, Joseph says, “The seven lean kine and the seven poor ears of corn which you dreamed about, are seven years of famine.” There is the verb “to be” “are,” that is, they represent seven years of famine. When I go into a picture gallery and say, “This is Washington, that is Webster, that is Henry Clay,” I do not mean to say that my word creates these men, but that the pictures represent them.

I do not know of any other heresy equal to this one.

And they expressly declare that whoever denies that that action of the priest does create God, and that whoever denies that there is a real sacrifice of Christ every time the priest consecrates these elements, will not be saved. And they expressly declare in the Council of Trent that no man can be saved who does not believe what they teach on this subject. That is what is called transubstantiation a change of substance. Transubstantiation that is the name of their doctrine that there is in the elements of bread and wine a real person and blood, hence they carry these elements in procession, and they teach that as they carry them, whoever does not kneel down and worship them sins against the Holy Ghost. That is what is called the “Procession of the Host,” which one must adore as God, and if he does not believe that, he will go to hell. That is the teaching of every Romanist in the world.

The Lutheran doctrine also contradicts the statement here of the sacrifice of Christ once for all. Luther denies that there is a change of substance. He calls his doctrine “Con- substantiation” not transubstantiation. He says that; every time the Lord’s Supper is observed there is in the elements the real presence of God, and his favorite illustration is this: “I take a piece of iron cold, dark iron and put it into the fire, I do not change the substance, but when I take it out there is something in it that was not in it before and that is heat and it looks different from what it did before; so it is practically the same thing.” And Luther bases his arguments upon exactly the same scripture, thus: “‘This is my body.’ When we consecrate the bread, there enters a real presence of a person that was not in it before, just like putting the iron into the fire puts heat into it that was not in it before.”

This doctrine of Luther split the Reformation into the German camp and the Genevan, or French camp. The Huguenots denied the doctrine of consubstantiation on the principle of Christ’s sacrifice once for all. The Prince of Hesse Cassel was very much disturbed over the divisions of the Protestants, so he invited Luther and Melancthon on one side, and Zwingli and Ecolampadius on the other side, to meet in his palace and discuss this until they could come together and they were about like some juries the longer they discussed it the wider apart they were. So in order to keep down a row, Philip of Hesse, knowing that Zwingli was fiery and that Luther was fiery) put Ecolampadius to debate with Luther, and put Melancthon to debate with Zwingli. But after they had debated for a while, the two fiery men left their mild opponents and rushed up to each other. Luther said, “I affirm, in the words of the Bible: ‘This is my body,’ ” to which Zwingli replied: “You quote a Latin translation, and I oppose it with the doctrine: Ascendit in Coelum; his body cannot be in two places at the same time.” They had a time of it. That is one of the most interesting incidents of the Reformation that fight between Zwingli and Luther.

QUESTIONS

1. Explain the surety of the new covenant.

2. What is Webster’s definition of “surety,” and what is his illustration of its use?

3. Under what conditions is the legal phase of this subject strongest, and how does Paul illustrate this thought?

4. What bearing has this on the remission of the sins of Old Testament saints?

5. What is the article of faith in the old Philadelphia Confession of Faith on this point?

6. State and elaborate two heresies arising at this point.

7. What is the second idea of suretyship, and what the New Testament scriptures proving it?

8. What Old Testament scriptures bear on the idea of the surety?

9. Explain “the shadow,” or “the pattern,” or “copy,” characteristic of the old covenant, and cite a poetic illustration (Heb 10:1 ).

10. Expound Heb 10:1-14 , bringing out clearly the dignity and intrinsic merit of the one great vicarious sacrifice of the new covenant, citing parallel passages in both Testaments.

11. Apply the logic of Heb 10:4 to the doctrine of baptismal remission or other sacramental means of salvation, and cite the Campbellite and Romanist views.

12. What distinct office of our Lord involved in Heb 10:5-7 ?

13. What is the striking testimony of the prophets on the inefficacy and transitory character of the sin offerings of the old covenant?

14. Where do we get the true idea of sacrifice in the Old Testament, and how is it expressed there?

15. What is the great type of the one sacrifice in the Pentateuch, and what is the New Testament identification of it?

16. What New Testament festival of the altar (Heb 13:10 ) commemorating this one sacrifice, and where, in another letter, does Paul enforce this close communion?

17. What is the difference in effect on gins between the one sacrifice, once for all, of the new covenant, and the many sacrifices, oft repeated, of the old covenant?

18. Apply the logic of Heb 10:12-14 to the Romanist transubstantiation and the Lutheran consubstantiation, and cite on the latter the debate between Luther and Zwingli.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XXIV

PROMISES OF THE NEW COVENANT

Heb 8:6-10:39 .

The fourth promise of the new covenant is that all Christians shall be priests unto God, and shall directly offer to him spiritual, nonexpiatory sacrifices, anywhere, at any time, and in all places. The negative value of this promise is itself incalculable. It forever set aside and dispenses with:

1. The old covenant’s one place of meeting God. Whether tabernacle, temple, earthly Jerusalem, or land of Canaan, their mission and sanctity are ended forever. Holiness no longer attaches to any of them. All are as empty as the sepulcher of our Lord. The efforts of the Crusades to recover a city and land no longer holy was a foolish quest. As says our Lord himself to the woman of Samaria: “Woman, believe me, the hour cometh, when neither in this mountain [i.e., Gerizirn, the site of the Samaritan temple] nor in Jerusalem shall ye worship the Father . . . The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshipers. God is a Spirit: and they that worship him must worship in spirit and in truth” (Joh 4:21-24 ).

2. It dispenses with all the third party human go-betweens that officiated between the soul and its God. The Greek and Romanist priestly hierarchies of human gobetweens, and all their imitations in other denominations, are sinful degenerations into the obsolete and superseded old covenant.

3. It sets aside all the doctrines of consubstantiation and transubstantiation, which in any form affirm and repeat and adore a real expiatory sacrifice in the Memorial Supper of our Lord, or attach saving efficacy to the memorial rite of baptism. In other words, connecting two and three it sweeps away the whole system of sacredotalism which makes the office of a human third party necessary to the salvation of the sinner.

4. All the Old Testament sabbatic cycle, whether seventh day, lunar, annual, seventh year, or fiftieth year the limited fixed times in which to come before the Lord.

5. All the Old Testament nonexpiating sacrifices.

6. Israel according to the flesh as the people of God.

POSITIVELY

1. It affirms a spiritual Israel, every one of whom is a priest unto God. In the book of Hebrews this doctrine ‘if embodied in the phrase: “church of the first-born” (Heb 12:23 )., which means that the Old Testament type, which gave to the first-born of a family the right of primogeniture, including the authority of priesthood, and which was exchanged for the tribe of Levi, is fulfilled in each one born of the Holy Spirit under the new covenant. In other words, every one born of the Holy Spirit is a priest who may at all times, m( all places, and under all emergencies go for himself directly to God.

The doctrine of this new and spiritual Israel a people of God’s own possession is elsewhere presented by Paul (2Co 6:17-7:1 ; Tit 2:14 ). Here the language of Peter is the most explicit: “Ye, as living stones, are built up a spiritual house to be a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ . . . Ye are an elect race, a royal priesthood, a holy nation, a people for God’s own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvelous light.” To these we may add: “And he made us to be a kingdom, to be priests unto his God and Father; to him be the glory and dominion forever and ever, Amen.” Rev 1:6 ). “And makest them to be unto our God a kingdom and priests, and they reign upon the earth” (Rev 5:10 ). “Blessed is he that hath part in the first resurrection; over these the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years” (Rev 20:6 ).

(1) Our own selves: “I beseech you, therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.” And concerning the Macedonians Paul says, “And this, not as we had hoped, but first they gave their own selves unto the Lord, and to us through the will of God” (2Co 8:5 ).

(2) Contribution to Christ in his cause and people. We recall the case of the Philippians: “And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; for even in Thessalonica ye sent once and again unto my need. Not that I seek for the gift, but I seek for the fruit that increaseth to your account. But I have all things and abound: I am filled, having received from Epaphroditus the things that come from you, an odor of a sweet smell, a sacrifice acceptable, well pleasing to God” (Phi 4:15-18 ).

(3) The testimony of this letter: “Through him then let us offer up a sacrifice of praise to God continually, that is the fruit of lips which make confession to his name. But to do good, and to communicate forget not, for with such sacrifices God is well pleased” (Heb 13:15-16 ).

(4) All the testimonies from the prophets introduced in the last chapter (See Job 17:3 ; Psa 119 ; Isa 38:14 ; 1Sa 15:22 ; Psa 51:16-17 ; Isa 1:11-17 ; Jer 7:21-23 ; Hos 6:6 ; Mic 6:6-8 .)

But this idea of the priesthood of all Christians is so closely associated with another thought that we cannot separate them. One of the passages cited says, “A royal priesthood”; another says, “He has made us a kingdom and priests,” while this letter says, in commenting on the service of the Christian priesthood, “Wherefore, receiving a kingdom that cannot be shaken, let us have grace, whereby we may offer service well pleasing to God with reverence and awe.” Everything relating to the old covenant was shaken, and soon, in the destruction of Jerusalem, would pass away forever. But this royal priesthood would continue this kingdom would never be moved. As Daniel prophesied, the kingdom set up by the God of heaven would be an everlasting kingdom and would never pass to another people. Or, as our Lord expresses it: “The gates of hell shall never prevail against the church he established. These priests are all kings, and their kingdom is eternal!”

The fifth great promise of the new covenant is the final advent of our Lord to raise the dead and judge the world. The passages in this letter are very striking: “So Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him unto salvation.”

1. On this passage particularly note the negative: “apart from sin,” i.e., not this last time as a sin offering. That was the object of his first advent. There is no gospel to be preached after this final advent no intercession for he vacates the mediatorial throne and the high priest advocacy

2. “Not forsaking our own assembling together, as the custom of some is, but exhorting one another, and so much the more as ye see the day drawing nigh. . . . For ye have need of patience, that, having done the will of God, ye may receive the promise” (Heb 10:25-37 ).

Here the speediness of his coming is emphasized, as in very many other New Testament passages. But it is not “quickly” as man counts, but “quickly” as he counts, “with whom a thousand years is as a day.” As Peter declares:

Knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts, and saying, Where is the promise of his coming? for from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they wilfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God by which means the world that then was, being overflowed with water, perished: but the heavens that now are, and the earth, by the same word, have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men. But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some count slackness; but is long-suffering to youward, not wishing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with a fervent heat, and the earth and the works that are therein shall be burned up. Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? But according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness. 2Pe 3:3-13 .

It was the apparent tardiness of his coming, as men Judged, that was tempting these Asia Minor Jews to apostatize. And it is in this very connection and on this precise point that Peter bears the direct testimony of Paul’s authorship to this letter: “And account that the long suffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you” (2Pe 3:15 ).

3. He comes in his last office, not as a prophet, sacrifice, priest, and not even as king to continue his mediatorial session at God’s right hand, for he will turn over the kingdom to the Father ( 1Co 15:24-25 ), but he comes as judge to wind up earth’s affairs.

(1) In the dissolution of the material universe: “And thou, Lord, in the beginning, didst lay the foundation of the earth and the heavens are the works of thy hands: they shall perish, but thou continuest; and they shall wax old as doth a garment; and a mantle shall thou roll them up, as a garment, and they shall be changed; but thou art the same, and thy years shall not fail” (Heb 1:10-12 ). “But immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken” (Mat 24:29 ). “And I saw a great white throne, and him that sat upon it, from whose face the earth and heaven fled away, and there was found no place for them” (Rev 20:11 ); and particularly: “But the heavens that now are and the earth, by the same word, have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men. . . . But the day of the Lord will come as a thief, in which the heavens will pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up” (2Pe 3:7-10 ).

(2) In the everlasting punishment of the wicked: “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, but a certain fearful expectation of judgment and a fierceness of fire which shall devour the adversaries. A man that hath set at naught Moses’ law dieth without compassion on the word of two or three witnesses; of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of grace? For we know him that said: Vengeance belongeth unto me, I will recompense. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God” (Heb 10:26-31 ).

“For the land which hath drunk the rain that cometh oft upon it, and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessings from God; but if it beareth thorns and thistles, it is rejected and nigh unto a curse; whose end is to be burned” (Heb 6:7-8 ).’ “How shall we escape if we neglect so great a salvation? which having at first been spoken through the Lord, was confirmed unto us by them that heard” (Heb 2:3 ). “See that ye refuse not him that speaketh. For if they escaped not when they refused him that warned them on earth, much more shall not we escape who turn away from him that warneth from heaven: whose voice then shook the earth, but now he hath promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven. . . . For our God is a consuming fire” (Heb 12:25-26 ; Heb 12:29 ).

4. In the better resurrection of the righteous: “Women received their dead by a resurrection: and others were tortured, not accepting their deliverance; that they might obtain a better resurrection” (Heb 11:35 ), and the consummation of their salvation: “For not unto angels did he subject the world to come, whereof We speak. . . . And again I will put my trust in him. And again, Behold, I and the children God hath given me. . . . For ye have need of patience, that, having done the will of God, ye may receive the promise” (Heb 2:5 ; Heb 2:13 ; Heb 10:36 ).

On two and three as simultaneous: “The men of Nineveh shall stand up in the judgment with this generation and shall condemn it; for they repented at the preaching of Jonah; and behold, a greater than Jonah is here. The queen of the South shall rise up in the judgment with this generation and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon: and behold, a greater than Solomon is here” (Mat 12:41-42 ). “But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory; and before him shall be gathered all the nations; and he shall separate them one fro goats; and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand: Come ye, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. . . . Then shall he say also unto them on his left hand, Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels. . . . And these shall go away into eternal punishment; and the righteous into eternal life” (Mat 25:31-46 ).

“And to you that are afflicted rest with us, at the revelation of the Lord Jesus Christ from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus; who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day” (2Th 1:7-10 ).

“And I saw a great white throne, and him that sat upon it, from whose face the earth and the heavens fled away; and there was found no place for them. And I saw the dead, the great and small, standing before the throne; and books were opened; and another book was opened, which was the book of life, and the dead were judged out of the things which were written in the books, according to their works. And the sea gave up the dead that were in it, and death and hades gave up the dead that were in them, and they were judged every man according to their works. And death and hades were cast into the lake of fire. And if any was not found written in the book of life, he was cast into the lake of fire” (Rev 20:11-15 ).

QUESTIONS

1. What is the fourth promise of the new covenant?

2. What is the negative value of this promise?

3. What its positive value?

4. What passage in the book affirms the first element of positive value?

5. Cite passages from other New Testament books supporting this view?

6. What new and additional idea attaches to this priesthood, what the proof of it, and what the conclusion therefrom?

7. What are the spiritual sacrifices offered by this new priesthood?

8. What is the fifth great promise of the new covenant?

9. What, passage shows the negative object of his coming, and what the explanation of it?

10. Cite the passages which emphasize the speediness of his coming?

11. Is this a speediness in man’s sight or God’s sight, and what the proof from Peter?

12. Prove from Peter on this point that Paul wrote the letter to the Hebrews.

13. In what offices does he not come, and the resultant doctrines?

14. In what office does he come?

15. What, without citing passages, the three objects of his final advent?

16. What passage in this book shows the effect of his coming on the material universe, and what correlative passages from other books?

17. What passage from this book show that he comes to judge and punish the wicked?

18. What the passages in this book which show that he comes for the consummation of the salvation of the righteous?

19. Cite passages from other New Testament books that the salvation in glory of the righteous is simultaneous with the everlasting punishment of the wicked.

20. In view of the fourth promise, will there ever be a restoration of the Jews, as Jews, and a restoration of the earthly Jerusalem and its temple worship?

21. What then, is the meaning of the restoration of the Jews as a nation?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

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.

Ver. 6. Of a better covenant ] Or rather testament ( and not ), heaven being conveyed to the elect by legacy. It is part of God’s testament to write his laws in our hearts, &c. All that he requires of us, is to take hold of his covenant, to receive his gift of righteousness, to take all Christ, &c., and this also he hath promised to cause us to do, Heb 8:10 ; Isa 56:6 ; Rom 5:17 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6 .] But now (the logical, not the temporal , as in ch. Heb 9:26 ; Heb 11:16 ( ), and frequently in St. Paul: ‘ut res se habet:’ , , , , c.) He hath obtained ( (rec.) is properly the Ionic form of the perfect, but occurs in Aristotle and later writers: but is also found in later writers, as Plutarch and Diod. Sic. The other reading here, , is the true Attic form) a more excellent ministry (than that of any earthly priests), in proportion as (there is an ellipsis in the earlier clause of , which now lurks under the comparative: so in ch. Heb 3:3 ) He is also ( , introducing a special reference to an already acknowledged fact, as in ch. Heb 6:7 , where see note) mediator (see reff. The meaning of , a later Greek word, is not far from that of , one who becomes a goer between two persons, assuring to each the consent of the other to some point agreed on in common. The Atticists give us the Attic Greek for it, . Philo uses the title of Moses, . . And so St. Paul, in ref. Gal. The genitive after may either be of the persons between whom , as in ref. 1 Tim., . : or of one of the parties concerned , as in Jos. Antt. xvi. 2. 2, : or of the object of the mediation , the agreement or covenant, as Diod. Sic. iv. 54, : Jos. Antt. iv. 6. 7, . And in this last sense is the gen. here. Jesus is the mediator, between God and us) of a better covenant, of one which ( , ‘ quippe qu ,’ as always. This specific relative brings the thing referred to into its category, not only identifying it as would do, but classing it, and educing its property as belonging to the matter in hand: and thus having a ratiocinative force) has been laid down (see on ref. The word is also used of the new covenant by St. James, Jas 1:25 ; Jas 2:12 ; see also Jas 4:12 , and St. Paul, Rom 3:27 ; Rom 8:2 ; Rom 9:31 ) upon (on the condition of : so Xen. Hell. ii. 2. 20, , . . .) better promises (viz. those which are about to be particularized in the following citation. Theodoret says, , . , . . . And so c., Thl., Primas., Bengel, al. But as Bleek objects, it would be very improbable that the Writer should intend to refer the promises, on which the old covenant was based, to mere earthly blessings, in the face of such a designation of the hope of Abraham and the patriarchs as we find in ch. Heb 11:10-19 ).

Fuente: Henry Alford’s Greek Testament

Heb 8:6 . “But, as it is, He hath obtained a more excellent ministry, by how much He is also mediator of a better covenant, which has been enacted upon better promises.” , i.e. , He not being on earth, the pointing back to in Heb 8:4 . For in its logical significance, cf. Heb 9:26 ; Heb 11:16 ; 1Co 14:20 ; Arist. Ethics , I. iv. 4. , more excellent, as what is heavenly or real is more excellent than what is earthly and symbolic. , the ministry being a part of the work of mediating the better covenant, it must participate in the superior excellence of that covenant. And the superiority of the covenant consists in this, that it has been legally based on better promises. Had Paul so connected the law and the promises, a quip might have been supposed; but this writer uses . in its ordinary sense without any allusion to its etymology. What these “better promises” are he shows in Heb 8:8-12 . introduces the explanation of the , almost equivalent to “inasmuch as it has been, etc.” The ( cf. Heb 12:24 ) is more comprehensive than the of Heb 7:22 , although is Hellenistic for the Attic , and in Diod. Sic . iv. 54 has exactly the sense of . The full title in 1Ti 2:5 presents the mediator as one who negotiates for both parties, and is something more than a guarantor. Moses was of the first covenant (Gal 3:19 ; Exo 20:19 ); so that as already intimated in Heb 3:1 , Christ absorbed in His ministry the work of both Moses and Aaron.

Fuente: The Expositors Greek Testament by Robertson

more excellent. See Heb 1:4.

ministry. Greek. leitourgia. App-190.

also. Read after “covenant”.

Mediator. Greek. mesites. See Gal 1:3, Gal 1:19.

covenant. Greek. diatheke. See Heb 7:22.

established. Greek. nomotheteo.

Fuente: Companion Bible Notes, Appendices and Graphics

6.] But now (the logical, not the temporal , as in ch. Heb 9:26; Heb 11:16 (), and frequently in St. Paul: ut res se habet: , , , , c.) He hath obtained ( (rec.) is properly the Ionic form of the perfect, but occurs in Aristotle and later writers: but is also found in later writers, as Plutarch and Diod. Sic. The other reading here, , is the true Attic form) a more excellent ministry (than that of any earthly priests), in proportion as (there is an ellipsis in the earlier clause of , which now lurks under the comparative: so in ch. Heb 3:3) He is also (, introducing a special reference to an already acknowledged fact, as in ch. Heb 6:7, where see note) mediator (see reff. The meaning of , a later Greek word, is not far from that of ,-one who becomes a goer between two persons, assuring to each the consent of the other to some point agreed on in common. The Atticists give us the Attic Greek for it, . Philo uses the title of Moses, . . And so St. Paul, in ref. Gal. The genitive after may either be of the persons between whom, as in ref. 1 Tim., . : or of one of the parties concerned, as in Jos. Antt. xvi. 2. 2, : or of the object of the mediation, the agreement or covenant, as Diod. Sic. iv. 54, : Jos. Antt. iv. 6. 7, . And in this last sense is the gen. here. Jesus is the mediator, between God and us) of a better covenant, of one which (, quippe qu, as always. This specific relative brings the thing referred to into its category, not only identifying it as would do, but classing it, and educing its property as belonging to the matter in hand: and thus having a ratiocinative force) has been laid down (see on ref. The word is also used of the new covenant by St. James, Jam 1:25; Jam 2:12; see also Jam 4:12, and St. Paul, Rom 3:27; Rom 8:2; Rom 9:31) upon (on the condition of : so Xen. Hell. ii. 2. 20, , …) better promises (viz. those which are about to be particularized in the following citation. Theodoret says, , . , . . . And so c., Thl., Primas., Bengel, al. But as Bleek objects, it would be very improbable that the Writer should intend to refer the promises, on which the old covenant was based, to mere earthly blessings, in the face of such a designation of the hope of Abraham and the patriarchs as we find in ch. Heb 11:10-19).

Fuente: The Greek Testament

Heb 8:6. , now) This is opposed to the , if, Heb 8:4.-[43] ) The same phrase is found, 3Ma 5:32, .-, by how much) The character of the duty [of Christ as our mediating Priest] follows the nature of the testament, viz. that the promises, which it contains, may come to their accomplishment.- – ) These are all Pauls expressions, 1Ti 2:5; Rom 9:4.-, on promises) which are enumerated, Heb 8:10-11. The old promises, considered in precise strictness, referred to the things of this life, and they were exactly fulfilled, so that the people, being satiated with them, might then the more eagerly embrace the heavenly promises.-) By an elegant difference in the words it is said of the Old Testament, , the people was established in the law, ch. Heb 7:11; but the New Testament itself , has been established on the law. Man violates it: God keeps it.[44] The Greek word, , does not admit the particle, as if; and yet the meaning is durch ein Gesetz, or durch Gesetze, Heb 8:10, , a law, a thing established.

[43] , more excellent) heavenly.-V. g.

[44] This is the reason of the difference in the wording here and ch. Heb 7:11.-ED.

Fuente: Gnomon of the New Testament

Heb 8:6-13

SECTION SEVEN

Heb 8:6-13

ANALYSIS

In this short section, we have another partial digression from the main line of argument. Having stated in the closing paragraph of the last section that the sphere of Christs ministry is the heavenly Sanctuary and the true Tabernacle, our author is naturally led to consider in the next place the superior efficacy of his ministry. And this point he actually introduces in the sixth verse of this (the eighth) chapter as the next subject for discussion. Christ, he says, has obtained a ministry as much superior to that of the Levitical priests, as the Covenant of which he is the Mediator is superior to the Old Covenant of which Moses and the Levitical priests were the mediators. But having mentioned the subject of the two covenants, his thoughts are at once wholly engrossed with this as his main theme. The ministry of Christ falls for awhile into the background, and the active and comprehensive mind of our author is wholly occupied with the superior excellencies of the New Covenant. He argues from Jer 31:31-34, that it excels the Old Covenant in each of the following particulars:

I. The Old Covenant was faulty, but the New is faultless (Heb 8:7-8). That is, relatively so. In one sense, the Old Covenant was just as perfect as the New. Each of them was perfectly adapted to the end for which it was designed. But the former never did and never could justify, sanctify, or save anyone. In these respects it was relatively faulty, and the New is faultless.

II. The Old Covenant was written on stone, but the New is written on the understanding and the heart (Heb 8:10. Compare 2Co 3:3 2Co 3:7). And hence the latter is far more efficacious in forming the character and controlling the lives of its subjects than the former. It is of but little service that we have the truth written on marble or parchment, unless it is also put into the understanding and engraven on the hearts of the people.

III. The subjects of the Old Covenant were not all pious. Many of them were really aliens to God, while enjoying all the temporal and civil privileges of the Theocracy. But not so with the subjects of the New Covenant. They must all, of necessity, serve Jehovah as their God, for he says: I will be to them a God, and they shall be to me a people (Heb 8:10).

IV. Most of the subjects of the Old Covenant became such by a birth of flesh (Gen 15:18 Gen 17:7-8, etc.) ; but the subjects of the New Covenant must all be bprn of water and of the Spirit (Joh 3:5). They must all be begotten by the Holy Spirit through the word of truth, the good seed of the kingdom, before they can be admitted to the rights and privileges of the New Institution. (1Co 4:14-15; Jas 1:18, etc.) And hence they must all know the Lord, from the least of them even to the greatest of them (Heb 8:11).

V. There was nothing in the Old Covenant that could really take away sin. (Heb 10:4.) And hence, notwithstanding the many daily, weekly, and monthly sacrifices that were offered to make purification for the sins of the people, these sins were all called into remembrance again on the Day of Atonement. (Leviticus 16.) But not so under the New Covenant. The blood of Christ procures for all its faithful and obedient subjects, free, full, and everlasting forgiveness. And hence, on the Day of Judgment, the faithful in Christ will all be treated as if they had never sinned (Heb 8:12).

VI. The Old Covenant was abolished as a religious institution when Christ was crucified (Eph 2:14-17; Col 2:14; Heb 7:1119) ; but the New Covenant will continue while time endures (Heb 8:13).

Fuente: Old and New Testaments Restoration Commentary

, , . [4]

[4] EXPOSITION. Turner remarks that , now, is not here so much a mark of time, as a formula to introduce with earnestness something which has close, and may have even logical, connection with what precedes. See also for this use of the term, ch. 11:16, 1Co 15:20; 1Co 12:18; 1Co 12:20; in which passages it does not refer to time, but implies strong conviction grounded upon preceding arguments. ED.

There is no material difference in any translators, ancient or modern, in the rendering of these words; their signification in particular will be given in the exposition.

Heb 8:6. But now he hath obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established on better promises.

In this verse beginneth the second part of the chapter, concerning the difference between the two covenants, the old and the new, with the pre- eminence of the latter above the former, and of the ministry of Christ above the high priests on that account. The whole church-state of the Jews, with all the ordinances and worship of it, and the privileges annexed unto it, depended wholly on the covenant that God made with them at Sinai. But the introduction of this new priesthood whereof the apostle is discoursing, did necessarily abolish that covenant, and put an end unto all sacred ministrations that belonged unto it. And this could not well be offered unto them without the supply of another covenant, which should excel the former in privileges and advantages. For it was granted among them that it was the design of God to carry on the church unto a perfect state, as hath been declared on Hebrews 7; wherefore he would not lead it backward, nor deprive it of any thing it had enjoyed, without provision of what was better in its room. This, therefore, the apostle here undertakes to declare. And he doth it after his wonted manner, from such principles and testimonies as were admitted among themselves.

Two things unto this purpose he proves by express testimonies out of the prophet Jeremiah:

1. That besides the covenant made with their fathers in Sinai, God had promised to make another covenant with the church, in his appointed time and season.

2. That this other promised covenant should be of another nature than the former, and much more excellent, as unto spiritual advantages, unto them who were taken into it.

From both these, fully proved, the apostle infers the necessity of the abrogation of that first covenant, wherein they trusted, and unto which they adhered, when the appointed time was come. And hereon he takes occasion to declare the nature of the two covenants in sundry instances, and wherein the differences between them did consist. This is the substance of the remainder of this chapter.

This verse is a transition from one subject unto another; namely, from the excellency of the priesthood of Christ above that of the law, unto the excellency of the new covenant above the old. And herein also the apostle artificially compriseth and confirmeth his last argument, of the pre- eminency of Christ, his priesthood and ministry, above those of the law. And this he doth from the nature and excellency of that covenant whereof he was the mediator in the discharge of his office.

There are two parts of the words:

First, An assertion of the excellency of the ministry of Christ. And this he expresseth by way of comparison; He hath obtained a more excellent ministry: and after he declareth the degree of that comparison; By how much also.

Secondly, He annexeth the proof of this assertion; in that he is the mediator of a better covenant, established on better or more excellent promises.

In the first of these there occur these five things:

1. The note of its introduction; But now:

2. What is ascribed in the assertion unto the Lord Christ; and that is a ministry:

3. How he came by that ministry; He hath obtained it:

4. The quality of this ministry; it is better or more excellent than the other:

5. The measure and degree of this excellency; By how much also: all which must be spoken unto, for the opening of the words:

1. The introduction of the assertion is by the particles , but now. , now, is a note of time, of the present time. But there are instances where these adverbial particles, thus conjoined, do not seem to denote any time or season, but are merely adversative, Rom 7:17; 1Co 5:11; 1Co 7:14. But even in those places there seems a respect unto time also; and therefore I know not why it should be here excluded. As, therefore, there is an opposition intended unto the old covenant, and the Levitical priesthood; so the season is intimated of the introduction of the new covenant, and the better ministry wherewith it was accompanied; now, at this time, which is the season that God hath appointed for the introduction of the new covenant and ministry.To the same purpose the apostle expresseth himself, treating of the same subject, Rom 3:26 : To declare , at this instant season, now the gospel is preached, his righteousness. For,

Obs. 1. God, in his infinite wisdom, gives proper times and seasons unto all his dispensations unto and towards the church. So the accomplishment of these things was in the fullness of times, Eph 1:10; that is, when all things rendered it seasonable and suitable unto the condition of the church, and for the manifestation of his own glory. He hasteneth all his works of grace in their own appointed times, Isa 60:22. And our duty it is to leave the ordering of all the concerns of the church, in the accomplishment of promises, unto God in his own time, Act 1:7.

2. That which is ascribed unto the Lord Christ is , a ministry. The priests of old had a ministry; they ministered at the altar, as in the foregoing verse. And the Lord Christ was a minister also; so the apostle had said before, he was , Heb 8:2, a minister of the holy things. Wherefore he had a liturgy, a ministry, a service, committed unto him. And two things are included herein:

(1.) That it was an office of ministry that the LORD Christ undertook. He is not called a minister with respect unto one particular act of ministration; so are we said to minister unto the necessity of the saints, which yet denotes no office in them that do so. But he had a standing office committed unto him, as the word imports. In that sense also he is called , a minister in office, Rom 15:8.

(2.) Subordination unto God is included herein. With respect unto the church his office is supreme, accompanied with sovereign power and authority; he is Lord over his own house. But he holds his office in subordination unto God, being faithful unto him that appointed him. So the angels are said to minister unto God, Dan 7:10; that is, to do all things according unto his will, and at his command. So had the Lord Christ a ministry. And we may observe,

Obs. 2. That the whole office of Christ was designed unto the accomplishment of the will and dispensation of the grace of God. For these ends was his ministry committed unto him. We can never sufficiently admire the love and grace of our Lord Jesus Christ, in undertaking this office for us. The greatness and glory of the duties which he performed in the discharge thereof, with the benefits we receive thereby, are unspeakable, being the immediate cause of all grace and glory. Yet we are not absolutely to rest in them, but to ascend by faith unto the eternal spring of them. This is the grace, the love, the mercy of God, all acted in a way of sovereign power. These are everywhere in the Scripture represented as the original spring of all grace, and the ultimate object of our faith, with respect unto the benefits which we receive by the mediation of Christ. His office was committed unto him of God, even the Father; and his will did he do in the discharge of it. Yet also,

Obs. 3. The condescension of the Son of God to undertake the office of the ministry on our behalf is unspeakable, and for ever to be admired. Especially will it appear so to be, when we consider who it was who undertook it, what it cost him, what he did and underwent in the pursuance and discharge of it, as it is all expressed, Php 2:6-8. Not only what he continueth to do in heaven at the right hand of God belongeth unto this ministry, but all that he suffered also upon the earth. His ministry, in the undertaking of it, was not a dignity, a promotion, a revenue, Mat 20:28. It is true, it is issued in glory, but not until he had undergone all the evils that human nature is capable of undergoing. And we ought to undergo any thing cheerfully for him who underwent this ministry for us.

Obs. 4. The Lord Christ, by undertaking this office of the ministry, hath consecrated and made honorable that office unto all that are rightly called unto it, and do rightly discharge it. It is true, his ministry and ours are not of the same kind and nature; but they agree in this, that they are both of them a ministry unto God in the holy things of his worship. And considering that Christ himself was Gods minister, we have far greater reason to tremble in ourselves on an apprehension of our own insufficiency for such an office, than to be discouraged with all the hardships and contests we meet withal in the world upon the account of it.

3. The general way whereby our Lord Christ came unto this ministry is expressed: , He obtained it. is either sorte contingo, to have a lot or portion; or to have any thing befall a man, as it were by accident; or assequor, obtineo, to attain or obtain any thing which before we had not. But the apostle designeth not to express in this word the especial call of Christ, or the particular way whereby he came unto his ministry, but only in general that he had it, and was possessed of it, in the appointed season, which before he had not. The way whereby he entered on the whole office and work of his mediation he expresseth by , Heb 1:4, he had it by inheritance; that is, by free grant and perpetual donation, made unto him as the Son. See the exposition on that place.

There were two things that concurred unto his obtaining this ministry:

(1.) The eternal purpose and counsel of God designing him thereunto; an act of the divine will accompanied with infinite wisdom, love, and power.

(2.) The actual call of God, whereunto many things did concur, especially his unction with the Spirit above measure for the holy discharge of his whole office. Thus did he obtain this ministry, and not by any legal constitution, succession, or carnal rite, as did the priests of old. And we may see that,

Obs. 5. The exaltation of the human nature of Christ into the office of this glorious ministry depended solely on the sovereign wisdom, grace, and love of God. When the human nature of Christ was united unto the divine, it became, in the person of the Son of God, meet and capable to make satisfaction for the sins of the church, and to procure righteousness and life eternal for all that do believe. But it did not merit that union, nor could do so. For as it was utterly impossible that any created nature, by any act of its own, should merit the hypostatical union, so it was granted unto the human nature of Christ antecedently unto any act of its own in way of obedience unto God; for it was united unto the person of the Son by virtue of that union. Wherefore, antecedently unto it, it could merit nothing. Hence its whole exaltation, and the ministry that was discharged therein, depended solely on the sovereign wisdom and pleasure of God. And in this election and designation of the human nature of Christ unto grace and glory, we may see the pattern and example of our own. For if it was not upon the consideration or foresight of the obedience of the human nature of Christ that it was predestinated and chosen unto the grace of the hypostatical union, with the ministry and glory which depended thereon, but of the mere sovereign grace of God; how much less could a foresight of any thing in us be the cause why God should choose us in him before the foundation of the world unto grace and glory!

4. The quality of this ministry, thus obtained, as unto a comparative excellency, is also expressed: , More excellent. The word is used only in this epistle in this sense, Heb 1:4, and in this place. The original word denotes only a difference from other things; but in the comparative degree, as here used, it signifies a difference with a preference, or a comparative excellency. The ministry of the Levitical priests, was good and useful in its time and season; this of our Lord Jesus Christ so differed from it as to be better than it, and more excellent; . And,

5. There is added hereunto the degree of this pre-eminence, so far as it is intended in this place and the present argument, in the word , by how much. So much more excellent, by how much.The excellency of his ministry above that of the Levitical priests, bears proportion with the excellency of the covenant whereof he was the mediator above the old covenant wherein they administered; whereof afterwards.

So have we explained the apostles assertion, concerning the excellency of the ministry of Christ. And herewith he closeth his discourse which he had so long engaged in, about the pre-eminence of Christ in his office above the high priests of old. And indeed, this being the very hinge whereon his whole controversy with the Jews did depend, he could not give it too much evidence, nor too full a confirmation. And as unto what concerns ourselves at present, we are taught thereby, that,

Obs. 6. It is our duty and our safety to acquiesce universally and absolutely in the ministry of Jesus Christ. That which he was so designed unto, in the infinite wisdom and grace of God; that which he was so furnished for the discharge of by the communication of the Spirit unto him in all fullness; that which all other priesthoods were removed to make way for, must needs be sufficient and effectual for all the ends unto which it is designed. It may be said, This is that which all men do; all that are called Christians do fully acquiesce in the ministry of Jesus Christ.But if it be so, why do we hear the bleating of another sort of cattle? What mean those other priests, and reiterated sacrifices, which make up the worship of the church of Rome? If they rest in the ministry of Christ, why do they appoint one of their own to do the same things that he hath done, namely, to offer sacrifice unto God ?

Secondly, The proof of this assertion lies in the latter part of these words; By how much he is the mediator of a better covenant, established on better promises The words are so disposed, that some think the apostle intends now to prove the excellency of the covenant from the excellency of his ministry therein. But the other sense is more suited unto the scope of the place, and the nature of the argument which the apostle presseth the Hebrews withal. For on supposition that there was indeed another, and that a better covenant, to be introduced and established, than that which the Levitical priests served in, which they could not deny, it plainly follows, that he on whose ministry the dispensation of that covenant did depend must of necessity be more excellent in that ministry than they who appertained unto that covenant which was to be abolished. However, it may be granted that these things do mutually testify unto and illustrate one another. Such as the priest is, such is the covenant; such as the covenant is in dignity, such is the priest also.

1. What is in general ascribed unto Christ, declaring the nature of his ministry; he was a mediator:

2. The determination of his mediatory office unto the new covenant; of a better covenant:

3. The proof or demonstration of the nature of this covenant as unto its excellency, it was established on better promises:

1. His office is that of a mediator, , one that interposed between God and man, for the doing of all those things whereby a covenant might be established between them, and made effectual Schlichtingius on the place gives this description of a mediator:

Mediatorem foederis esse nihil aliud est, quam Dei esse interpretem, et internuntium in foedere cum hominibus pangendo; per quem scilicet et Deus voluntatem suam hominibus declarer, et illi vicissim divinae voluntatis notitia instructi ad Deum accedant, cumque eo reconciliati, pacem in posterum colant,

And Grotius speaks much unto the same purpose.

But this description of a mediator is wholly applicable unto Moses, and suited unto his office in giving of the law. See Exo 20:19; Deu 5:27-28. What is said by them doth indeed immediately belong unto the mediatory office of Christ, but it is not confined thereunto; yea, it is exclusive of the principal parts of his mediation. And whereas there is nothing in it but what belongs unto the prophetical office of Christ, which the apostle here doth not principally intend, it is most improperly applied as a description of such a mediator as he doth intend. And therefore, when he comes afterwards to declare in particular what belonged unto such a mediator of the covenant as he designed, he expressly placeth it in his death for the redemption of transgressions,

Heb 9:15; affirming that for that cause he was a mediator. But hereof there is nothing at all in the description they give us of this office. But this the apostle doth in his, elsewhere, 1Ti 2:5-6,

There is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all.

The principal part of his mediation consisted in the giving himself a ransom, or a price of redemption for the whole church. Wherefore this description of a mediator of the new testament is feigned only, to exclude his satisfaction, or his offering himself unto God in his death and blood- shedding, with the atonement made thereby.

The Lord Christ, then, in his ministry, is called , the mediator of the covenant, in the same sense as he is called , the surety; whereof see the exposition on Heb 7:22. He is, in the new covenant, the mediator, the surety, the priest, the sacrifice, all in his own person. The ignorance and want of a due consideration hereof, are the great evidence of the degeneracy of Christian religion.

Whereas this is the first general notion of the office of Christ, that which compriseth the whole ministry committed unto him, and containeth in itself the especial offices of king, priest, and prophet, whereby he dischargeth his mediation, some things must be mentioned that are declarative of its nature and use. And we may unto this purpose observe,

(1.) That unto the office of a mediator it is required that there be different persons concerned in the covenant, and that by their own wills; as it must be in every compact, of what sort soever. So saith our apostle, A mediator is not of one, but God is one, Gal 3:20; that is, if there were none but God concerned in this matter, as it is in an absolute promise or sovereign precept, there would be no need of, no place for a mediator, such a mediator as Christ is. Wherefore our consent in and unto the covenant is required in the very notion of a mediator.

(2.) That the persons entering into covenant be in such a state and condition as that it is no way convenient or morally possible that they should treat immediately with each other as to the ends of the covenant; for if they are so, a mediator to go between is altogether needless. So was it in the original covenant with Adam, which had no mediator. But in the giving of the law, which was to be a covenant between God and the people, they found themselves utterly insufficient for an immediate treaty with God, and therefore desired that they might have an internuncius to go between God and them, to bring his proposals, and carry back their consent, Deu 5:23-27. And this is the voice of all men really convinced of the holiness of God, and of their own condition. Such is the state between God and sinners. The law and the curse of it did so interpose between them, that they could not enter into any immediate treaty with God, Psa 5:3-5. This made a mediator necessary, that the new covenant might be established; whereof we shall speak afterwards.

(3.) That he who is this mediator be accepted, trusted, and rested in on both sides, or the parties mutually entering into covenant. An absolute trust must be reposed in him, so that each party may be everlastingly obliged in what he undertaketh on their behalf; and such as admit not of his terms, can have no benefit by, no interest in the covenant. So was it with the Lord Christ in this matter. On the part of God, he reposed the whole trust of all the concernments of the covenant in him, and absolutely rested therein. Behold, saith he of him, my servant, whom I uphold; mine elect, in whom my soul delighteth, or is well pleased, , Isa 42:1; Mat 3:17. When he undertook this office, and said, Lo, I come to do thy will, O God, the soul of God rested in him, Exo 23:21; Joh 5:20-22. And to him he gives an account at last of his discharge of this thing, Joh 17:4. And on our part, unless we resign ourselves absolutely unto a universal trust in him and reliance on him, and unless we accept of all the terms of the covenant as by him proposed, and engage to stand unto all that he hath undertaken on our behalf, we can have neither share nor interest in this matter.

(4.) A mediator must be a middle person between both parties entering into covenant; and if they be of different natures, a perfect, complete mediator ought to partake of each of their natures in the same person. The necessity hereof, and the glorious wisdom of God herein, I have elsewhere at large demonstrated, and shall not therefore here again insist upon it.

(5.) A mediator must be one who voluntarily and of his own accord undertaketh the work of mediation. This is required of every one who will effectually mediate between any persons at variance, to bring them unto an agreement on equal terms. So it was required that the will and consent of Christ should concur in his susception of this office; and that they did so, himself expressly testifieth, Heb 10:5-10. It is true, he was designed and appointed by the Father unto this office; whence he is called his servant, and constantly witnesseth of himself, that he came to do the will and commandment of him that sent him: but he had that to do in the discharge of this office, which could not, according unto any rule of divine righteousness, be imposed on him without his own voluntary consent. And this was the ground of the eternal compact that was between the Father and the Son, with respect unto his mediation; which I have elsewhere explained. And the testification of his own will, grace, and love, in the susception of this office, is a principal motive unto that faith and trust which the church placeth in him, as the mediator between God and them. Upon this his voluntary undertaking doth the soul of God rest in him, and he reposeth the whole trust in him of accomplishing his will and pleasure, or the design of his love and grace in this covenant, Isa 53:10-12. And the faith of the church, whereon salvation doth depend, must have love unto his person inseparably accompanying it. Love unto Christ is no less necessary unto salvation, than faith in him. And as faith is resolved into the sovereign wisdom and grace of God in sending him, and his own ability to save to the uttermost those that come to God by him; so love ariseth from the consideration of his own love and grace in his voluntary undertaking of this office, and the discharge of it.

(6.) In this voluntary undertaking to be a mediator, two things were required:

[1.] That he should remove and take out of the way whatever kept the covenanters at a distance, or was a cause of enmity between them. For it is supposed that such an enmity there was, or there had been no need of a mediator. Therefore in the covenant made with Adam, there having been no variance between God and man, nor any distance but what necessarily ensued from the distinct natures of the Creator and a creature, there was no mediator. But the design of this covenant was to make reconciliation and peace. Hereon, therefore, depended the necessity of satisfaction, redemption, and the making of atonement by sacrifice. For man having sinned and apostatized from the rule of God, making himself thereby obnoxious unto his wrath, according unto the eternal rule of righteousness, and in particular unto the curse of the law, there could be no new peace and agreement made with God unless due satisfaction were made for these things. For although God was willing, in infinite love, grace, and mercy, to enter into a new covenant with fallen man, yet would he not do it unto the prejudice of his righteousness, the dishonor of his rule, and the contempt of his law. Wherefore none could undertake to be a mediator of this covenant, but he that was able to satisfy the justice of God, glorify his government, and fulfill the law. And this could be done by none but him, concerning whom it might be said that God purchased his church with his own blood.

[2.] That he should procure and purchase, in a way suited unto the glory of God, the actual communication of all the good things prepared and proposed in this covenant; that is, grace and glory, with all that belong unto them, for them and on their behalf whose surety he was. And this is the foundation of the merit of Christ, and of the grant of all good things unto us for his sake.

(7.) It is required of this mediator, as such, that he give assurance to and undertake for the parties mutually concerned, as to the accomplishment of the terms of the covenant, undertaking on each hand for them:

[1.] On the part of God towards men, that they shall have peace and acceptance with him, in the sure accomplishment of all the promises of the covenant. This he doth only declaratively, in the doctrine of the gospel, and in the institution of the ordinances of evangelical worship. For he was not a surety for God, nor did God need any, having confirmed his promise with an oath, swearing by himself, because he had no greater to swear by.

[2.] On our part, he undertakes unto God for our acceptance of the terms of the covenant, and our accomplishment of them, by his enabling us thereunto.

These things, among others, were necessary unto a full and complete mediator of the new covenant, such as Christ was. And,

Obs. 7. The provision of this mediator between God and man was an effect of infinite wisdom and grace; yea, it was the greatest and most glorious external effect of them that ever they did produce, or ever will do in this world. The creation of all things at first out of nothing was a glorious effect of infinite wisdom and power; but when the glory of that design was eclipsed by the entrance of sin, this provision of a mediator, one whereby all things were restored and retrieved into a condition of bringing more glory unto God, and securing for ever the blessed estate of them whose mediator he is, is accompanied with more evidences of the divine excellencies than that was. See Eph 1:10.

2. Two things are added in the description of this mediator:

(1.) That he was a mediator of a covenant;

(2.) That this covenant was better than another which respect is had unto, whereof he was not the mediator:

(1.) He was the mediator of a covenant. And two things are supposed herein:

[1.] That there was a covenant made or prepared between God and man; that is, it was so far made, as that God who made it had prepared the terms of it in a sovereign act of wisdom and grace. The preparation of the covenant, consisting in the will and purpose of God graciously to bestow on all men the good things which are contained in it, all things belonging unto grace and glory, as also to make way for the obedience which he required herein, is supposed unto the constitution of this covenant. [2.] That there was need of a mediator, that this covenant might be effectual unto its proper ends, of the glory of God and the obedience of mankind, with their reward. This was not necessary from the nature of a covenant in general; for a covenant may be made and entered into between different parties without any mediator, merely on the equity of the terms of it. Nor was it so from the nature of a covenant between God and man, as man was at first created of God; for the first covenant between them was immediate, without the interposition of a mediator. But it became necessary from the state and condition of them with whom this covenant was made, and the especial nature of this covenant. This the apostle declares, Rom 8:3,

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.

The law was the moral instrument or rule of the covenant that was made immediately between God and man: but it could not continue to be so after the entrance of sin; that is, so as that God might be glorified thereby, in the obedience and reward of men. Wherefore he sent his Son in the likeness of sinful flesh; that is, provided a mediator for a new covenant. The persons with whom this covenant was to be made being all of them sinners, and apostatized from God, it became not the holiness or righteousness of God to treat immediately with them any more. Nor would it have answered his holy ends so to have done. For if when they were in a condition of uprightness and integrity, they kept not the terms of that covenant which was made immediately with them, without a mediator, although they were holy, just, good, and equal; how much less could any such thing be expected from them in their depraved condition of apostasy from God and enmity against him! It therefore became not the wisdom of God to enter anew into covenant with mankind, without security that the terms of the covenant should be accepted, and the grace of it made effectual. This we could not give; yea, we gave all evidences possible unto the contrary, in that

God saw that every imagination of the thoughts of mans heart was only evil continually, Gen 6:5.

Wherefore it was necessary there should be a mediator, to be the surety of this covenant. Again, the covenant itself was so prepared, in the counsel, wisdom, and grace of God, as that the principal, yea, indeed, all the benefits of it, were to depend on what was to be done by a mediator, and could not otherwise be effected. Such were satisfaction for sin, and the bringing in of everlasting righteousness; which are the foundation of this covenant.

(2.) To proceed with the text; this covenant, whereof the Lord Christ is the mediator, is said to be a better covenant. Wherefore it is supposed that there was another covenant, whereof the Lord Christ was not the mediator. And in the following verses there are two covenants, a first and a latter, an old and a new, compared together. We must therefore consider what was that other covenant, than which this is said to be better; for upon the determination thereof depends the right understanding of the whole ensuing discourse of the apostle. And because this is a subject wrapped up in much obscurity, and attended with many difficulties, it will be necessary that we use the best of our diligence, both in the investigation of the truth and in the declaration of it, so as that it may be distinctly apprehended. And I shall first explain the text, and then speak to the difficulties which arise from it:

[1.] There was an original covenant made with Adam, and all mankind in him. The rule of obedience and reward that was between God and him was not expressly called a covenant, but it contained the express nature of a covenant; for it was the agreement of God and man concerning obedience and disobedience, rewards and punishments. Where there is a law concerning these things, and an agreement upon it by all parties concerned, there is a formal covenant. Wherefore it may be considered two ways:

1st. As it was a law only; so it proceeded from, and was a consequent of the nature of God and man, with their mutual relation unto one another. God being considered as the creator, governor, and benefactor of man; and man as an intellectual creature, capable of moral obedience; this law was necessary, and is eternally indispensable.

2dly. As it was a covenant; and this depended on the will and pleasure of God. I will not dispute whether God might have given a law unto men that should have had nothing in it of a covenant, properly so called; as is the law of creation unto all other creatures, which hath no rewards nor punishments annexed unto it. Yet this God calls a covenant also, inasmuch as it is an effect of his purpose, his unalterable will and pleasure, Jer 33:20-21. But that this law of our obedience should be a formal, complete covenant, there were moreover some things required on the part of God, and some also on the part of man. Two things were required on the part of God to complete this covenant, or he did so complete it by two things:

(1st.) By annexing unto it promises and threatenings of reward and punishment; the first of grace, the other of justice.

(2dly.) The expression of these promises and threatenings in external signs; the first in the tree of life, the latter in that of the knowledge of good and evil. By these did God establish the original law of creation as a covenant, gave it the nature of a covenant. On the part of man, it was required that he accept of this law as the rule of the covenant which God made with him. And this he did two ways:

[1st.] By the innate principles of light and obedience concreated with his nature. By these he absolutely and universally assented unto the law, as proposed with promises and threatenings, as holy, just, good, what was meet for God to require, what was equal and good unto himself.

[2dly.] By his acceptance of the commands concerning the tree of life, and that of the knowledge of good and evil, as the signs and pledges of this covenant. So was it established as a covenant between God and man, without the interposition of any mediator.

This is the covenant of works, absolutely the old, or first covenant that God made with men. But this is not the covenant here intended; for,

1st. The covenant called afterwards the first, was , a testament. So it is here called. It was such a covenant as was a testament also. Now there can be no testament, but there must be death for the confirmation of it, Heb 9:16. But in the making of the covenant with Adam, there was not the death of any thing, whence it might be called a testament. But there was the death of beasts in sacrifice in the confirmation of the covenant at Sinai, as we shall see afterwards. And it must be observed, that although I use the name of a covenant, as we have rendered the word , because the true signification of that word will more properly occur unto us in another place, yet I do not understand thereby a covenant properly and strictly so called, but such a one as hath the nature of a testament also, wherein the good things of him that makes it are bequeathed unto them for whom they are designed. Neither the word used constantly by the apostle in this argument, nor the design of his discourse, will admit of any other covenant to be understood in this place. Whereas, therefore, the first covenant made with Adam was in no sense a testament also, it cannot be here intended.

2dly. That first covenant made with Adam, had, as unto any benefit to be expected from it, with respect unto acceptation with God, life, and salvation, ceased long before, even at the entrance of sin. It was not abolished or abrogated by any act of God, as a law, but only was made weak and insufficient unto its first end, as a covenant. God had provided a way for the salvation of sinners, declared in the first promise. When this is actually embraced, that first covenant ceaseth towards them, as unto its curse, in all its concerns as a covenant, and obligation unto sinless obedience as the condition of life; because both of them are answered by the mediator of the new covenant. But as unto all those who receive not the grace tendered in the promise, it doth remain in fill force and efficacy, not as a covenant, but as a law; and that because neither the obedience it requires nor the curse which it threatens is answered. Hence, if any man believeth not, the wrath of God abideth on him. For its commands and curse depending on the necessary relation between God and man, with the righteousness of God as the supreme governor of mankind, they must be answered and fulfilled. Wherefore it was never abrogated formally. But as all unbelievers are still obliged by it, and unto it must stand or fall, so it is perfectly fulfilled in all believers, not in their own persons, but in the person of their surety.

God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, Rom 8:3-4.

But as a covenant, obliging unto personal, perfect, sinless obedience, as the condition of life, to be performed by themselves, so it ceased to be, long before the introduction of the new covenant which the apostle speaks of, that was promised in the latter days. But the other covenant here spoken of was not removed or taken away, until this new covenant was actually established.

3dly. The church of Israel was never absolutely under the power of that covenant as a covenant of life; for from the days of Abraham, the promise was given unto them and their seed. And the apostle proves that no law could afterwards be given, or covenant made, that should disannul that promise, Gal 3:17. But had they been brought under the old covenant of works, it would have disannulled the promise; for that covenant and the promise are diametrically opposite. And moreover, if they were under that covenant, they were all under the curse, and so perished eternally: which is openly false; for it is testified of them that they pleased God by faith, and so were saved. But it is evident that the covenant intended was a covenant wherein the church of Israel walked with God, until such time as this better covenant was solemnly introduced. This is plainly declared in the ensuing context, especially in the close of the chapter, where, speaking of this former covenant, he says, it was become old, and so ready to disappear. Wherefore it is not the covenant of works made with Adam that is intended, when this other is said to be a better covenant.

[2.] There were other federal transactions between God and the church before the giving of the law on mount Sinai. Two of them there were into which all the rest were resolved:

1st. The first promise, given unto our first parents immediately after the fall. This had in it the nature of a covenant, grounded on a promise of grace, and requiring obedience in all that received the promise.

2dly. The promise given and sworn unto Abraham, which is expressly called the covenant of God, and had the whole nature of a covenant in it, with a solemn outward seal appointed for its confirmation and establishment. Hereof we have treated at large on the sixth chapter.

Neither of these, nor any transaction between God and man that may be reduced unto them, as explanations, renovations, or confirmations of them, is the first covenant here intended. For they are not only consistent with the new covenant, so as that there was no necessity to remove them out of the way for its introduction, but did indeed contain in them the essence and nature of it, and so were confirmed therein. Hence the Lord Christ himself is said to be a minister of the circumcision for the truth of God, to confirm the promises made to the fathers, Rom 15:8. As he was the mediator of the new covenant, he was so far from taking off from, or abolishing those promises, that it belonged unto his office to confirm them. Wherefore,

[3.]. The other covenant or testament here supposed, whereunto that whereof the Lord Christ was the mediator is preferred, is none other but that which God made with the people of Israel on mount Sinai. So it is expressly affirmed, verse 9: The covenant which I made with your fathers in the day when I took them by the hand to lead them out of the land of Egypt. This was that covenant which had all the institutions of worship annexed unto it, Heb 9:1-3; whereof we must treat afterwards more at large. With respect hereunto it is that the Lord Christ is said to be the mediator of a better covenant; that is, of another distinct from it, and more excellent.

It remains unto the exposition of the words, that we inquire what was this covenant, whereof our Lord Christ was the mediator, and what is here affirmed of it.

This can be no other in general but that which we call the covenant of grace. And it is so called in opposition unto that of works, which was made with us in Adam; for these two, grace and works, do divide the ways of our relation unto God, being diametrically opposite, and every way inconsistent, Rom 11:6. Of this covenant the Lord Christ was the mediator from the foundation of the world, namely, from the giving of the first promise, Rev 13:8; for it was given on his interposition, and all the benefits of it depended on his future actual mediation. But here ariseth the first difficulty of the context, and that in two things; for,

[1.] If this covenant of grace was made from the beginning, and if the LORD Christ was the mediator of it from the first, then where is the privilege of the gospel-state in opposition unto the law, by virtue of this covenant, seeing that under the law also the Lord Christ was the mediator of that covenant, which was from the beginning ?

[2.] If it be the covenant of grace which is intended, and that be opposed unto the covenant of works made with Adam, then the other covenant must be that covenant of works so made with Adam, which we have before disproved.

The answer hereunto is in the word here used by the apostle concerning this new covenant: , whose meaning we must inquire into. I say, therefore, that the apostle doth not here consider the new covenant absolutely, and as it was virtually administered from the foundation of the world, in the way of a promise; for as such it was consistent with that covenant made with the people in Sinai. And the apostle proves expressly, that the renovation of it made unto Abraham was no way abrogated by the giving of the law, Gal 3:17. There was no interruption of its administration made by the introduction of the law. But he treats of such an establishment of the new covenant as wherewith the old covenant made at Sinai was absolutely inconsistent, and which was therefore to be removed out of the way. Wherefore he considers it here as it was actually completed, so as to bring along with it all the ordinances of worship which are proper unto it, the dispensation of the Spirit in them, and all the spiritual privileges wherewith they are accompanied. It is now so brought in as to become the entire rule of the churchs faith, obedience, and worship, in all things.

This is the meaning of the word : established, say we; but it is, reduced into a fixed state of a law or ordinance. All the obedience required in it, all the worship appointed by it, all the privileges exhibited in it, and the grace administered with them, are all given for a statute, law, and ordinance unto the church. That which before lay hid in promises, in many things obscure, the principal mysteries of it being a secret hid in God himself, was now brought to light; and that covenant which had invisibly, in the way of a promise, put forth its efficacy under types and shadows, was now solemnly sealed, ratified, and confirmed, in the death and resurrection of Christ. It had before the confirmation of a promise, which is an oath; it had now the confirmation of a covenant, which is blood. That which before had no visible, outward worship, proper and peculiar unto it, is now made the only rule and instrument of worship unto the whole church, nothing being to be admitted therein but what belongs unto it, and is appointed by it. This the apostle intends by , the legal establishment of the new covenant, with all the ordinances of its worship. Hereon the other covenant was disannulled and removed; and not only the covenant itself, but all that system of sacred worship whereby it was administered. This was not done by the making of the covenant at first; yea, all this was superinduced into the covenant as given out in a promise, and was consistent therewith. When the new covenant was given out only in the way of a promise, it did not introduce a worship and privileges expressive of it. Wherefore it was consistent with a form of worship, rites and ceremonies, and those composed into a yoke of bondage which belonged not unto it. And as these, being added after its giving, did not overthrow its nature as a promise, so they were inconsistent with it when it was completed as a covenant; for then all the worship of the church was to proceed from it, and to be conformed unto it. Then it was established. Hence it follows, in answer unto the second difficulty, that as a promise, it was opposed unto the covenant of works; as a covenant, it was opposed unto that of Sinai. This legalizing or authoritative establishment of the new covenant, and the worship thereunto belonging, did effect this alteration.

3. In the last place, the apostle tells us whereon this establishment was made; and that is , on better promises. For the better understanding hereof we must consider somewhat of the original and use of divine promises in our relation unto God. And we may observe,

(1.) That every covenant between God and man must be founded on and resolved into promises. Hence essentially a promise and a covenant are all one; and God calls an absolute promise, founded on an absolute decree, his covenant, Gen 9:11. And his purpose for the continuation of the course of nature unto the end of the world, he calls his covenant with day and night, Jer 33:20. The being and essence of a divine covenant lies in the promise. Hence are they called the covenants of promise,

Eph 2:12; such as are founded on and consist in promises. And it is necessary that so it should be. For,

[1.] The nature of God who maketh these covenants requireth that so it should be. It becometh his greatness and goodness, in all his voluntary transactions with his creatures, to propose that unto them wherein their advantage, their happiness and blessedness, doth consist. We inquire not how God may deal with his creatures as such; what he may absolutely require of them, on the account of his own being, his absolute essential excellencies, with their universal dependence on him. Who can express or limit the sovereignty of God over his creatures? All the disputes about it are fond. We have no measures of what is infinite. May he not do with his own what he pleaseth? Are we not in his hands, as clay in the hands of the potter? And whether he make or mar a vessel, who shall say unto him, What doest thou? He giveth no account of his matters. But upon supposition that he will condescend to enter into covenant with his creatures, and to come to agreement with them according unto the terms of it, it becometh his greatness and goodness to give them promises as the foundation of it, wherein he proposeth unto them the things wherein their blessedness and reward do consist. For,

1st. Herein he proposeth himself unto them as the eternal spring and fountain of all power and goodness. Had he treated with us merely by a law, he had therein only revealed his sovereign authority and holiness; the one in giving of the law, the other in the nature of it. But in promises he revealeth himself as the eternal spring of goodness and power; for the matter of all promises is somewhat that is good; and the communication of it depends on sovereign power. That God should so declare himself in his covenant, was absolutely necessary to direct and encourage the obedience of the covenanters; and he did so accordingly, Gen 15:1; Gen 17:1-2.

2dly. Hereby he reserves the glory of the whole unto himself. For although the terms of agreement which he proposeth between himself and us be in their own nature holy, just, and good, which sets forth his praise and glory, yet if there were not something on his part which hath no antecedent respect unto any goodness, obedience, or desert in us, we should have wherein to glory in ourselves; which is inconsistent with the glory of God. But the matter of those promises wherein the covenant is founded is free, undeserved, and without respect unto any thing in us whereby it may in any sense be procured. And so in the first covenant, which was given in a form of law, attended with a penal sanction, yet the foundation of it was in a promise of a free and undeserved reward, even of the eternal enjoyment of God: which no goodness or obedience in the creature could possibly merit the attainment of. So that if a man should by virtue of any covenant be justified by works, though he might have whereof to glory before men, yet could he not glory before God, as the apostle declares, Rom 4:2; and that because the reward proposed in the promise doth infinitely exceed the obedience performed.

[2.] It was also necessary on our part that every divine covenant should be founded and established on promises; for there is no state wherein we may be taken into covenant with God, but it is supposed we are not yet arrived at that perfection and blessedness whereof our nature is capable, and which we cannot but desire. And therefore when we come to heaven, and the full enjoyment of God, there shall be no use of any covenant any more, seeing we shall be in eternal rest, in the enjoyment of all the blessedness whereof our nature is capable, and shall immutably adhere unto God without any further expectation. But whilst we are in the way, we have still somewhat, yea principal parts of our blessedness, to desire, expect, and believe. So in the state of innocency, though it had all the perfection which a state of obedience according unto a law was capable of, yet did not the blessedness of eternal rest, for which we were made, consist therein. Now, whilst it is thus with us, we cannot but be desiring and looking out after that full and complete happiness, which our nature cannot come to rest without. This, therefore, renders it necessary that there should be a promise of it given as the foundation of the covenant; without which we should want our principal encouragement unto obedience. And much more must it be so in the state of sin and apostasy from God; for we are now not only most remote from our utmost happiness, but involved in a condition of misery, without a deliverance from which we cannot be any ways induced to give ourselves up unto covenant obedience. Wherefore, unless we are prevented in the covenant with promises of deliverance from our present state, and the enjoyment of future blessedness, no covenant could be of use or advantage unto us.

[3.] It is necessary from the nature of a covenant. For every covenant that is proposed unto men, and accepted by them, requires somewhat to be performed on their part, otherwise it is no covenant; but where any thing is required of them that accept of the covenant, or to whom it is proposed, it doth suppose that somewhat be promised on the behalf of them by whom the covenant is proposed, as the foundation of its acceptance, and the reason of the duties required in it.

All this appears most evidently in the covenant of grace, which is here said to be established on promises; and that on two accounts. For,

[1.] At the same time that much is required of us in the way of duty and obedience, we are told in the Scripture, and find it by experience, that of ourselves we can do nothing. Wherefore, unless the precept of the covenant be founded in a promise of giving grace and spiritual strength unto us, whereby we may be enabled to perform those duties, the covenant can be of no benefit or advantage unto us. And the want of this one consideration, that every covenant is founded in promises, and that the promises give life unto the precepts of it, hath perverted the minds of many to suppose an ability in ourselves of yielding obedience unto those precepts, without grace antecedently received to enable us thereunto; which overthrows the nature of the new covenant.

[2.] As was observed, we are all actually guilty of sin before this covenant was made with us. Wherefore unless there be a promise given of the pardon of sin, it is to no purpose to propose any new covenant terms unto us. For the wages of sin is death; and we having sinned must die, whatever we do afterwards, unless our sins be pardoned. This, therefore, must be proposed unto us as the foundation of the covenant, or it will be of none effect. And herein lies the great difference between the promises of the covenant of works and those of the covenant of grace. The first were only concerning things future; eternal life and blessedness upon the accomplishment of perfect obedience. Promises of present mercy and pardon it stood in need of none, it was not capable of. Nor had it any promises of giving more grace, or supplies of it; but man was wholly left unto what he had at first received. Hence the covenant was broken. But in the covenant of grace all things are founded in promises of present mercy, and continual supplies of grace, as well as of future blessedness. Hence it comes to be ordered in all things, and sure.

And this is the first thing that was to be declared, namely, that every divine covenant is established on promises.

(2.) These promises are said to be better promises. The other covenant had its promises peculiar unto it, with respect whereunto this is said to be established on better promises. It was, indeed, principally represented under a system of precepts, and those almost innumerable; but it had its promises also, into the nature whereof we shall immediately inquire. With respect, therefore, unto them is the new covenant, whereof the Lord Christ is the mediator, said to be established on better promises. That it should be founded in promises, was necessary from its general nature as a covenant, and more necessary from its especial nature as a covenant of grace. That these promises are said to be better promises, respects those of the old covenant. But this is so said as to include all other degrees of comparison. They are not only better than they, but they are positively good in themselves, and absolutely the best that God ever gave, or will give unto the church. And what they are we must consider in our progress. And sundry things may be observed from these words:

Obs. 8. There is infinite grace in every divine covenant, inasmuch as it is established on promises. Infinite condescension it is in God, that he will enter into covenant with dust and ashes, with poor worms of the earth. And herein lies the spring of all grace, from whence all the streams of it do flow. And the first expression of it is in laying the foundation of it in some undeserved promises. And this was that which became the goodness and greatness of his nature, the means whereby we are brought to adhere unto him in faith, hope, trust, and obedience, until we come unto the enjoyment of him; for that is the use of promises, to keep us in adherence unto God, as the first original and spring of all goodness, and the ultimate satisfactory reward of our souls, 2Co 7:1.

Obs. 9. The promises of the covenant of grace are better than those of any other covenant, as for many other reasons, so especially because the grace of them prevents any condition or qualification on our part. I do not say the covenant of grace is absolutely without conditions, if by conditions we intend the duties of obedience which God requireth of us in and by virtue of that covenant; but this I say, the principal promises thereof are not in the first place remunerative of our obedience in the covenant, but efficaciously assumptive of us into covenant, and establishing or confirming in the covenant. The covenant of works had its promises, but they were all remunerative, respecting an antecedent obedience in us; (so were all those which were peculiar unto the covenant of Sinai). They were, indeed, also of grace, in that the reward did infinitely exceed the merit of our obedience; but yet they all supposed it, and the subject of them was formally reward only. In the covenant of grace it is not so; for sundry of the promises thereof are the means of our being taken into covenant, of our entering into covenant with God. The first covenant absolutely was established on promises, in that when men were actually taken into it, they were encouraged unto obedience by the promises of a future reward. But those promises, namely, of the pardon of sin and writing of the law in our hearts, which the apostle expressly insisteth upon as the peculiar promises of this covenant, do take place and are effectual antecedently unto our covenant obedience. For although faith be required in order of nature antecedently unto our actual receiving of the pardon of sin, yet is that faith itself wrought in us by the grace of the promise, and so its precedency unto pardon respects only the order that God had appointed in the communication of the benefits of the covenant, and intends not that the pardon of sin is the reward of our faith.

This entrance hath the apostle made into his discourse of the two covenants, which he continues unto the end of the chapter. But the whole is not without its difficulties. Many things in particular will occur unto us in our progress, which may be considered in their proper places. In the meantime there are some things in general which may be here discoursed, by whose determination much light will be communicated unto what doth ensue.

First, therefore, the apostle doth evidently in this place dispute concerning two covenants, or two testaments, comparing the one with the other, and declaring the disannulling of the one by the introduction and establishment of the other. What are these two covenants in general we have declared, namely, that made with the church of Israel at mount Sinai, and that made with us in the gospel; not as absolutely the covenant of grace, but as actually established in the death of Christ, with all the worship that belongs unto it.

Here then ariseth a difference of no small importance, namely, whether these are indeed two distinct covenants, as to the essence and substance of them, or only different ways of the dispensation and administration of the same covenant. And the reason of the difficulty lieth herein: We must grant one of these three things:

1. That either the covenant of grace was in force under the old testament; or,

2. That the church was saved without it, or any benefit by Jesus Christ, who is the mediator of it alone; or,

3. That they all perished everlastingly. And neither of the two latter can be admitted.

Some, indeed, in these latter days, have revived the old Pelagian imagination, that before the law men were saved by the conduct of natural light and reason; and under the law by the directive doctrines, precepts, and sacrifices thereof, without any respect unto the Lord Christ or his mediation in another covenant. But I shall not here contend with them, as having elsewhere sufficiently refuted these imaginations. Wherefore I shall take it here for granted, that no man was ever saved but by virtue of the new covenant, and the mediation of Christ therein.

Suppose, then, that this new covenant of grace was extant and effectual under the old testament, so as the church was saved by virtue thereof, and the mediation of Christ therein, how could it be that there should at the same time be another covenant between God and them, of a different nature from this, accompanied with other promises, and other effects? On this consideration it is said, that the two covenants mentioned, the new and the old, were not indeed two distinct covenants, as unto their essence and substance, but only different administrations of the same covenant, called two covenants from some different outward solemnities and duties of worship attending of them. To clear this it must be observed,

1. That by the old covenant, the original covenant of works, made with Adam and all mankind in him, is not intended; for this is undoubtedly a covenant different in the essence and substance of it from the new.

2. By the new covenant, not the new covenant absolutely and originally, as given in the first promise, is intended; but in its complete gospel administration, when it was actually established by the death of Christ, as administered in and by the ordinances of the new testament. This, with the covenant of Sinai, were, as most say, but different administrations of the same covenant.

But on the other hand, there is such express mention made, not only in this, but in sundry other places of the Scripture also, of two distinct covenants, or testaments, and such different natures, properties, and effects, ascribed unto them, as seem to constitute two distinct covenants. This, therefore, we must inquire into; and shall first declare what is agreed unto by those who are sober in this matter, though they differ in their judgments about this question, whether two distinct covenants, or only a twofold administration of the same covenant, be intended. And indeed there is so much agreed on, as that what remains seems rather to be a difference about the expression of the same truth, than any real contradiction about the things themselves. For,

1. It is agreed that the way of reconciliation with God, of justification and salvation, was always one and the same; and that from the giving of the first promise none was ever justified or saved but by the new covenant, and Jesus Christ, the mediator thereof. The foolish imagination before mentioned, that men were saved before the giving of the law by following the guidance of the light of nature, and after the giving of the law by obedience unto the directions thereof, is rejected by all that are sober, as destructive of the Old Testament and the New.

2. That the writings of the Old Testament, namely, the Law, Psalms, and Prophets, do contain and declare the doctrine of justification and salvation by Christ. This the church of old believed, and walked with God in the faith thereof. This is undeniably proved, in that the doctrine mentioned is frequently confirmed in the New Testament by testimonies taken out of the Old.

3. That by the covenant of Sinai, as properly so called, separated from its figurative relation unto the covenant of grace, none was ever eternally saved.

4. That the use of all the institutions whereby the old covenant was administered, was to represent and direct unto Jesus Christ, and his mediation.

These things being granted, the only way of life and salvation by Jesus Christ, under the old testament and the new, is secured; which is the substance of the truth wherein we are now concerned. On these grounds we may proceed with our inquiry.

The judgment of most reformed divines is, that the church under the old testament had the same promise of Christ, the same interest in him by faith, remission of sins, reconciliation with God, justification and salvation by the same way and means, that believers have under the new. And whereas the essence and the substance of the covenant consists in these things, they are not to be said to be under another covenant, but only a different administration of it. But this was so different from that which is established in the gospel after the coming of Christ, that it hath the appearance and name of another covenant. And the difference between these two administrations may be reduced unto the ensuing heads:

1. It consisted in the way and manner of the declaration of the mystery of the love and will of God in Christ; of the work of reconciliation and redemption, with our justification by faith. For herein the gospel, wherein life and immortality are brought to light, doth in plainness, clearness, and evidence, much excel the administration and declaration of the same truths under the law. And the greatness of the privilege of the church herein is not easily expressed. For hereby with open face we behold as in a glass the glory of the Lord, and Lord changed into the same image, 2Co 3:18. The man whose eyes the Lord Christ opened, Mar 8:23-25, represents these two states. When he first touched him, his eyes were opened, and he saw, but he saw nothing clearly; whence, when he looked, he said, I see men as trees, walking, Mar 8:24 : but upon his second touch, he Lord every man clearly, Mar 8:25. They had their sight under the old testament, and the object was proposed unto them, but at a great distance, with such an interposition of mists, clouds, and shadows, as that they saw men like trees, walking, nothing clearly and perfectly: but now under the gospel, the object, which is Christ, being brought near unto us, and all clouds and shadows being departed, we do or may see all things clearly. When a traveler in his way on downs or hills is encompassed with a thick mist and fog, though he be in his way yet he is uncertain, and nothing is presented unto him in its proper shape and distance; things near seem to be afar off, and things afar off to be near, and every thing hath, though not a false, yet an uncertain appearance. Let the sun break forth and scatter the mists and fogs that are about him, and immediately every thing appears quite in another shape unto him, so as indeed he is ready to think he is not where he was. His way is plain, he is certain of it, and all the region about lies evident under his eye; yet is there no alteration made but in the removal of the mists and clouds that interrupted his sight. So was it with them under the law. The types and shadows that they were enclosed in, and which were the only medium they had to view spiritual things in, represented them not unto them clearly and in their proper shape. But they being now removed, by the rising of the Sun of righteousness with healing in his wings, in the dispensation of the gospel, the whole mystery of God in Christ is clearly manifested unto them that do believe. And the greatness of this privilege of the gospel above the law is inexpressible; whereof, as I suppose, we must speak somewhat afterwards.

2. In the plentiful communication of grace unto the community of the church; for now it is that we receive grace for grace, or a plentiful effusion of it, by Jesus Christ. There was grace given in an eminent manner unto many holy persons under the old testament, and all true believers had true, real, saving grace communicated unto them; but the measures of grace in the true church under the new testament do exceed those of the community of the church under the old. And therefore, as God winked at some things under the old testament, as polygamy, and the like, which are expressly and severely interdicted under the new, nor are consistent with the present administrations of it; so are sundry duties, as those of self- denial, readiness to bear the cross, to forsake houses, lands, and habitations, more expressly enjoined unto us than unto them. And the obedience which God requireth in any covenant, or administration of it, is proportionable unto the strength which the administration of that covenant doth exhibit. And if those who profess the gospel do content themselves without any interest in this privilege of it, if they endeavor not for a share in that plentiful effusion of grace which doth accompany its present administration, the gospel itself will be of no other use unto them, but to increase and aggravate their condemnation.

3. In the manner of our access unto God. Herein much of all that is called religion doth consist; for hereon doth all our outward worship of God depend. And in this the advantages of the gospel-administration of the covenant above that of the law is in all things very eminent. Our access now to God is immediate, by Jesus Christ, with liberty and boldness, as we shall afterwards declare. Those under the law were immediately conversant, in their whole worship, about outward, typical things, the tabernacle, the altar, the ark, the mercy-seat, and the like obscure representations of the presence of God. Besides, the manner of the making of the covenant with them at mount Sinai filled them with fear, and brought them into bondage, so as they had comparatively a servile frame of spirit in all their holy worship.

4. In the way of worship required under each administration. For under that which was legal, it seemed good unto God to appoint a great number of outward rites, ceremonies, and observances; and these, as they were dark in their signification, as also in their use and ends, so were they, by reason of their nature, number, and the severe penalties under which they were enjoined, grievous and burdensome to be observed. But the way of worship under the gospel is spiritual, rational, and plainly subservient unto the ends of the covenant itself; so as that the use, ends, benefits, and advantages of it are evident unto all.

5. In the extent of the dispensation of the grace of God; for this is greatly enlarged under the gospel. For under the old testament it was upon the matter confined unto the posterity of Abraham according to the flesh; but under the new testament it extends itself unto all nations under heaven.

Sundry other things are usually added by our divines unto the same purpose. See Calvin. Institut. lib. 2:cap. xi.; Martyr. Loc. Com. loc. 16, sect. 2; Bucan. loc. 22, etc.

The Lutherans, on the other side, insist on two arguments to prove, that not a twofold administration of the same covenant, but that two covenants substantially distinct, are intended in this discourse of the apostle.

1. Because in the Scripture they are often so called, and compared with one another, and sometimes opposed unto one another; the first and the last, the new and the old.

2. Because the covenant of grace in Christ is eternal, immutable, always the same, obnoxious unto no alteration, no change or abrogation; neither can these things be spoken of it with respect unto any administration of it. as they are spoken of the old covenant.

To state our thoughts aright in this matter, and to give what light we can unto the truth, the things ensuing may be observed:

1. When we speak of the old covenant, we intend not the covenant of works made with Adam, and his whole posterity in him; concerning which there is no difference or difficulty, whether it be a distinct covenant from the new or no.

2. When we speak of the new covenant, we do not intend the covenant of grace absolutely, as though that were not before in being and efficacy, before the introduction of that which is promised in this place. For it was always the same, as to the substance of it, from the beginning. It passed through the whole dispensation of times before the law, and under the law, of the same nature and efficacy, unalterable, everlasting, ordered in all things, and sure. All who contend about these things, the Socinians only excepted, do grant that the covenant of grace, considered absolutely, that is, the promise of grace in and by Jesus Christ, was the only way and means of salvation unto the church, from the first entrance of sin. But for two reasons it is not expressly called a covenant, without respect unto any other things, nor was it so under the old testament. When God renewed the promise of it unto Abraham, he is said to make a covenant with him; and he did so, but it was with respect unto other things, especially the proceeding of the promised Seed from his loins. But absolutely under the old testament it consisted only in a promise; and as such only is proposed in the Scripture, Act 2:39; Heb 6:14-16. The apostle indeed says, that the covenant was confirmed of God in Christ, before the giving of the law, Gal 3:17. And so it was, not absolutely in itself, but in the promise and benefits of it. The , or full legal establishment of it, whence it became formally a covenant unto the whole church, was future only, and a promise under the old testament; for it wanted two things thereunto:

(1.) It wanted its solemn confirmation and establishment, by the blood of the only sacrifice which belonged unto it. Before this was done in the death of Christ, it had not the formal nature of a covenant or a testament, as our apostle proves, Heb 9:15-23. For neither, as he shows in that place, would the law given at Sinai have been a covenant, had it not been confirmed with the blood of sacrifices. Wherefore the promise was not before a formal and solemn covenant.

(2.) This was wanting, that it was not the spring, rule, and measure of all the worship of the church. This doth belong unto every covenant, properly so called, that God makes with the church, that it be the entire rule of all the worship that God requires of it; which is that which they are to restipulate in their entrance into covenant with God. But so the covenant of grace was not under the old testament; for God did require of the church many duties of worship that did not belong thereunto. But now, under the new testament, this covenant, with its own seals and appointments, is the only rule and measure of all acceptable worship. Wherefore the new covenant promised in the Scripture, and here opposed unto the old, is not the promise of grace, mercy, life, and salvation by Christ, absolutely considered, but as it had the formal nature of a covenant given unto it, in its establishment by the death of Christ, the procuring cause of all its benefits, and the declaring of it to be the only rule of worship and obedience unto the church. So that although by the covenant of grace, we ofttimes understand no more but the way of life, grace, mercy, and salvation by Christ; yet by the new covenant, we intend its actual establishment in the death of Christ, with that blessed way of worship which by it is settled in the church.

3. Whilst the church enjoyed all the spiritual benefits of the promise, wherein the substance of the covenant of grace was contained, before it was confirmed and made the sole rule of worship unto the church, it was not inconsistent with the holiness and wisdom of God to bring it under any other covenant, or prescribe unto it what forms of worship he pleased. It was not so, I say, upon these three suppositions:

(1.) That this covenant did not disannul or make ineffectual the promise that was given before, but that that doth still continue the only means of life and salvation. And that this was so, our apostle proves at large, Gal 3:17-19.

(2.) That this other covenant, with all the worship contained in it or required by it, did not divert from, but direct and lead unto, the future establishment of the promise in the solemnity of a covenant, by the ways mentioned. And that the covenant made in Sinai, with all its ordinances, did so, the apostle proves likewise in the place before mentioned, as also in this whole epistle.

(3.) That it be of present use and advantage unto the church in its present condition. This the apostle acknowledgeth to be a great objection against the use and efficacy of the promise under the old testament, as unto life and salvation; namely, To what end then serveth the giving of the law? whereunto he answers, by showing the necessity and use of the law unto the church in its then present condition, Gal 3:17-19.

4. These things being observed, we may consider that the Scripture doth plainly and expressly make mention of two testaments, or covenants, and distinguish between them in such a way, as what is spoken can hardly be accommodated unto a twofold administration of the same covenant. The one is mentioned and described, Exo 24:3-8, Deu 5:2-5, namely, the covenant that God made with the people of Israel in Sinai; and which is commonly called the covenant, where the people under the old testament are said to keep or break Gods covenant; which for the most part is spoken with respect unto that worship which was peculiar thereunto. The other is promised, Jer 31:31-34; Jer 32:40; which is the new or gospel covenant, as before explained, mentioned Mat 26:28; Mar 14:24. And these two covenants, or testaments, are compared one with the other, and opposed one unto another, 2Co 3:6-9; Gal 4:24-26; Heb 7:22; Heb 9:15-20.

These two we call the old and the new testament. Only it must be observed, that in this argument, by the old testament, we do not understand the books of the Old Testament, or the writings of Moses, the Psalms, and the Prophets, or the oracles of God committed then unto the church, (I confess they are once so called, 2Co 3:14, The veil remaineth untaken away in the reading of the Old Testament, that is, the books of it; unless we shall say, that the apostle intendeth only the reading of the things which concern the old testament in the Scripture;) for this old covenant, or testament, whatever it be, is abrogated and taken away, as the apostle expressly proves, but the word of God in the books of the Old Testament abideth for ever. And those writings are called the Old Testament, or the books of the Old Testament, not as though they contained in them nothing but what belongeth unto the old covenant, for they contain the doctrine of the New Testament also; but they are so termed because they were committed unto the church whilst the old covenant was in force, as the rule and law of its worship and obedience.

5. Wherefore we must grant two distinct covenants, rather than a twofold administration of the same covenant merely, to be intended. We must, I say, do so, provided always that the way of reconciliation and salvation was the same under both. But it will be said, and with great pretense of reason, for it is that which is the sole foundation they all build upon who allow only a twofold administration of the same covenant, That this being the principal end of a divine covenant, if the way of reconciliation and salvation be the same under both, then indeed are they for the substance of them but one.And I grant that this would inevitably follow, if it were so equally by virtue of them both. If reconciliation and salvation by Christ were to be obtained not only under the old covenant, but by virtue thereof, then it must be the same for substance with the new. But this is not so; for no reconciliation with God nor salvation could be obtained by virtue of the old covenant, or the administration of it, as our apostle disputes at large, though all believers were reconciled, justified, and saved, by virtue of the promise, whilst they were under the covenant.

As therefore I have showed in what sense the covenant of grace is called the new covenant, in this distinction and opposition, so I shall propose sundry things which relate unto the nature of the first covenant, which manifest it to have been a distinct covenant, and not a mere administration of the covenant of grace:

1. This covenant, called the old covenant, was never intended to be of itself the absolute rule and law of life and salvation unto the church, but was made with a particular design, and with respect unto particular ends. This the apostle proves undeniably in this epistle, especially in the chapter foregoing, and those two that follow. Hence it follows that it could abrogate or disannul nothing which God at any time before had given as a general rule unto the church. For that which is particular cannot abrogate any thing that was general, and before it; as that which is general doth abrogate all antecedent particulars, as the new covenant doth abrogate the old. And this we must consider in both the instances belonging hereunto. For,

(1.) God had before given the covenant of works, or perfect obedience, unto all mankind, in the law of creation. But this covenant at Sinai did not abrogate or disannul that covenant, nor any way fulfill it. And the reason is, because it was never intended to come in the place or room thereof, as a covenant, containing an entire rule of all the faith and obedience of the whole church. God did not intend in it to abrogate the covenant of works, and to substitute this in the place thereof; yea, in sundry things it reenforced, established, and confirmed that covenant. For,

[1.] It revived, declared, and expressed all the commands of that covenant in the decalogue; for that is nothing but a divine summary of the law written in the heart of man at his creation. And herein the dreadful manner of its delivery or promulgation, with its writing in tables of stone, is also to be considered; for in them the nature of that first covenant, with its inexorableness as unto perfect obedience, was represented. And because none could answer its demands, or comply with it therein, it was called the ministration of death, causing fear and bondage, 2Co 3:7.

[2.] It revived the sanction of the first covenant, in the curse or sentence of death which it denounced against all transgressors. Death was the penalty of the transgression of the first covenant: In the day that thou eatest, thou shalt die the death. And this sentence was revived and represented anew in the curse wherewith this covenant was ratified, Cursed be he that confirmeth not all the words of this law to do them, Deu 27:26; Gal 3:10. For the design of God in it was to bind a sense of that curse on the consciences of men, until He came by whom it was taken away, as the apostle declares, Gal 3:19.

[3.] It revived the promise of that covenant, that of eternal life upon perfect obedience. So the apostle tells us that Moses thus describeth the righteousness of the law, That the man which doeth those things shall live by them, Rom 10:5; as he doth, Lev 18:5.

Now this is no other but the covenant of works revived. Nor had this covenant of Sinai any promise of eternal life annexed unto it, as such, but only the promise inseparable from the covenant of works which it revived, saying, Do this, and live. Hence it is, that when our apostle disputeth against justification by the law, or by the works of the law, he doth not intend the works peculiar unto the covenant of Sinai, such as were the rites and ceremonies of the worship then instituted; but he intends also the works of the first covenant, which alone had the promise of life annexed unto them.

And hence it follows also, that it was not a new covenant of works established in the place of the old, for the absolute rule of faith and obedience unto the whole church; for then would it have abrogated and taken away that covenant, and all the force of it, which it did not.

(2.) The other instance is in the promise. This also went before it; neither was it abrogated or disannulled by the introduction of this covenant. This promise was given unto our first parents immediately after the entrance of sin, and was established as containing the only way and means of the salvation of sinners. Now, this promise could not be abrogated by the introduction of this covenant, and a new way of justification and salvation be thereby established. For the promise being given out in general for the whole church, as containing the way appointed by God for righteousness, life, and salvation, it could not be disannulled or changed, without a change and alteration in the counsels of Him with whom is no variableness, neither shadow of turning. Much less could this be effected by a particular covenant, such as that was, when it was given as a general and eternal rule.

2. But whereas there was an especial promise given unto Abraham, in the faith whereof he became the father of the faithful, he being their progenitor, it should seem that this covenant did wholly disannul or supersede that promise, and take off the church of his posterity from building on that foundation, and so fix them wholly on this new covenant now made with them. So saith Moses,

The LORD made not this covenant with our fathers, but with us, who are all of us here alive this day, Deu 5:3.

God made not this covenant on mount Sinai with Abraham, Isaac, and Jacob, but with the people then present, and their posterity, as he declares, Deu 29:14-15. This, therefore, should seem to take them off wholly from that promise made to Abraham, and so to disannul it. But that this it did not, nor could do, the apostle strictly proves, Gal 3:17-22; yea, it did divers ways establish that promise, both as first given and as afterwards confirmed with the oath of God unto Abraham, two ways especially:

(1.) It declared the impossibility of obtaining reconciliation and peace with God any other way but by the promise. For representing the commands of the covenant of works, requiring perfect, sinless obedience, under the penalty of the curse, it convinced men that this was no way for sinners to seek for life and salvation by. And herewith it so urged the consciences of men, that they could have no rest nor peace in themselves but what the promise would afford them, whereunto they saw a necessity of betaking themselves.

(2.) By representing the ways and means of the accomplishment of the promise, and of that whereon all the efficacy of it unto the justification and salvation of sinners doth depend. This was the death, blood-shedding, oblation, or sacrifice of Christ, the promised seed. This all its offerings and ordinances of worship directed unto; as his incarnation, with the inhabitation of God in his human nature, was typed by the tabernacle and temple. Wherefore it was so far from disannulling the promise, or diverting the minds of the people of God from it, that by all means it established it and led unto it. But,

3. It will be said, as was before observed, That if it did neither abrogate the first covenant of works, and come in the room thereof, nor disannul the promise made unto Abraham, then unto what end did it serve, or what benefit did the church receive thereby?I answer,

(1.) There hath been, with respect unto Gods dealing with the church, , a certain dispensation and disposition of times and seasons, reserved unto the sovereign will and pleasure of God. Hence from the beginning he revealed himself and , as seemed good unto him, Heb 1:1. And thisdispensation of times had a , a fullness assigned unto it, wherein all things, namely, that belong unto the revelation and communication of God unto the church, should come to their height, and have as it were the last hand given unto them. This was in the sending of Christ, as the apostle declares, Eph 1:10, That in the dispensation of the fullness of times he might bring all unto a head in Christ. Until this season came, God dealt variously with the church, , in manifold or various wisdom, according as he saw it needful and useful for it, in that season which it was to pass through, before the fullness of times came. Of this nature was his entrance into the covenant with the church at Sinai; the reasons whereof we shall immediately inquire into. In the meantime, if we had no other answer to this inquiry but only this, that in the order of the disposal or dispensation of the seasons of the church, before the fullness of times came, God in his manifold wisdom saw it necessary for the then present state of the church in that season, we may well acquiesce therein. But,

(2.) The apostle acquaints us in general with the ends of this dispensation of God, Gal 3:19-24 :

Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not of one, but God is one. Is the law then against the promises of God? God forbid; for if there had been a law given which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

Much light might be given unto the mind of the Holy Ghost in these words, and that in things not commonly discerned by expositors, if we should divert unto the opening of them. I will at present only mark from them what is unto our present purpose.

There is a double inquiry made by the apostle with respect unto the law, or the covenant of Sinai:

[1.] Unto what end in general it served.

[2.] Whether it was not contrary to the promise of God.

Unto both these the apostle answereth from the nature, office, and work of that covenant. For there were, as hath been declared, two things in it:

[1.] A revival and representation of the covenant of works, with its sanction and curse.

[2.] A direction of the church unto the accomplishment of the promise.

From these two doth the apostle frame his answer unto the double inquiry laid down.

And unto the first inquiry, unto what end it served, he answers, It was added because of transgressions. The promise being given, there seems to have been no need of it, why then was it added to it at that season? It was added because of transgressions. The fullness of time was not yet come, wherein the promise was to be fulfilled, accomplished and established as the only covenant wherein the church was to walk with God; or, the seed was not yet come, as the apostle here speaks, to whom the promise was made. In the meantime some order must be taken about sin and transgression, that all the order of things appointed of God might not be overflowed by them And this was done two ways by the law:

[1.] By reviving the commands of the covenant of works, with the sanction of death, it put an awe on the minds of men, and set bounds unto their lusts, that they should not dare to run forth into that excess which they were naturally inclined unto. It was therefore added because of transgressions; that, in the declaration of Gods severity against them, some bounds might be fixed unto them; for by the law is the knowledge of sin.

[2.] To shut up unbelievers, and such as would not seek for righteousness, life, and salvation by the promise, under the power of the covenant of works, and curse attending it. It concluded or shut up all under sin, saith the apostle, Gal 3:22. This was the end of the law, for this end was it added, as it gave a revival unto the covenant of works.

Unto the second inquiry, which ariseth out of this supposition, namely, that the law did convince of sin, and condemn for sin, which is, whether it be not then contrary to the grace of God, the apostle in like manner returns a double answer, taken from the second use of the law, before insisted on, with respect unto the promise. And,

[1.] He says, That although the law doth thus rebuke sin, convince of sin, and condemn for sin, so setting bounds unto transgressions and transgressors, yet did God never intend it as a means to give life and righteousness, nor was it able so to do.The end of the promise was to give righteousness, justification, and salvation, all by Christ, to whom and concerning whom it was made. But this was not the end for which the law was revived in the covenant of Sinai. For although in itself it requires a perfect righteousness, and gives a promise of life thereon, (He that doeth these things, he shall live in them,) yet it could give neither righteousness nor life unto any in the state of sin. See Rom 8:3; Rom 10:4. Wherefore the promise and the law, having diverse ends, they are not contrary to one another.

[2.] Saith he, The law hath a great respect unto the promise; and was given of God for this very end, that it might lead and direct men unto Christ; which is sufficient to answer the question proposed at the beginning of this discourse, about the end of this covenant, and the advantage which the church received thereby.

What hath been spoken may suffice to declare the nature of this covenant in general; and two things do here evidently follow, wherein the substance of the whole truth contended for by the apostle doth consist:

(1.) That whilst the covenant of grace was contained and proposed only in the promise, before it was solemnly confirmed in the blood and sacrifice of Christ, and so legalized or established as the only rule of the worship of the church, the introduction of this other covenant on Sinai did not constitute a new way or means of righteousness, life, and salvation; but believers sought for them alone by the covenant of grace as declared in the promise. This follows evidently upon what we have discoursed; and it secures absolutely that great fundamental truth, which the apostle in this and all his other epistles so earnestly contendeth for, namely, that there neither is, nor ever was, either righteousness, justification, life, or salvation, to be attained by any law, or the works of it, (for this covenant at mount Sinai comprehended every law that God ever gave unto the church,) but by Christ alone, and faith in him.

(2.) That whereas this covenant being introduced in the pleasure of God, there was prescribed with it a form of outward worship suited unto that dispensation of times and present state of the church; upon the introduction of the new covenant in the fullness of times, to be the rule of all intercourse between God and the church, both that covenant and all its worship must be disannulled. This is that which the apostle proves with all sorts of arguments, manifesting the great advantage of the church thereby.

These things, I say, do evidently follow on the preceding discourses, and are the main truths contended for by the apostle.

4. There remaineth one thing more only to be considered, before we enter on the comparison between the two covenants here directed unto by the apostle. And this is, how this first covenant came to be an especial covenant unto that people: wherein we shall manifest the reason of its introduction at that season. And unto this end sundry things are to be considered concerning that people and the church of God in them, with whom this covenant was made; which will further evidence both the nature, use, and necessity of it:

(1.) This people were the posterity of Abraham, unto whom the promise was made that in his seed all the nations of the earth should be blessed. Wherefore from among them was the promised Seed to be raised up in the fullness of time, or its proper season, from among them was the Son of God to take on him the seed of Abraham. To this end sundry things were necessary:

[1.] That they should have a certain abiding place or country, which they might freely inhabit, distinct from other nations, and under a rule or scepter of their own. So it is said of them, that

the people should dwell alone, and not be reckoned among the nations, Num 23:9; and the scepter was not to depart from them until Shiloh came, Gen 49:10.

For God had regard unto his own glory in his faithfulness as unto his word and oath given unto Abraham, not only that they should be accomplished, but that their accomplishment should be evident and conspicuous. But if this posterity of Abraham, from among whom the promised Seed was to rise, had been, as it is at this day with them, scattered abroad on the face of the earth, mixed with all nations, and under their power, although God might have accomplished his promise really in raising up Christ from among some of his posterity, yet could it not be proved or evidenced that he had so done, by reason of the confusion and mixture of the people with others. Wherefore God provided a land and country for them which they might inhabit by themselves, and as their own, even the land of Canaan. And this was so suited unto all the ends of God towards that people, as might be declared in sundry instances, that God is said to have espied this land out for them, Eze 20:6. He chose it out, as most meet for his purpose towards that people of all lands under heaven.

[2.] That there should be always kept among them an open confession and visible representation of the end for which they were so separated from all the nations of the world. They were not to dwell in the land of Canaan merely for secular ends, and to make as it were a dumb show; but as they were there maintained and preserved to evidence the faithfulness of God in bringing forth the promised Seed in the fullness of time, so there was to be a testimony kept up among them unto that end of God whereunto they were preserved. This was the end of all their ordinances of worship, of the tabernacle, priesthood, sacrifices and ordinances; which were all appointed by Moses, on the command of God, for a testimony of those things which should be spoken afterwards, Heb 3:5.

These things were necessary in the first place, with respect unto the ends of God towards that people.

(2.) It becomes not the wisdom, holiness, and sovereignty of God, to call any people into an especial relation unto himself, to do them good in an eminent and peculiar manner, and then to suffer them to live at their pleasure, without any regard unto what he hath done for them. Wherefore, having granted unto this people those great privileges of the land of Canaan, and the ordinances of worship relating unto the great end mentioned, he moreover prescribed unto them laws, rules, and terms of obedience, whereon they should hold and enjoy that land, with all the privileges annexed unto the possession thereof. And these are both expressed and frequently inculcated, in the repetition and promises of the law. But yet in the prescription of these terms, God reserved the sovereignty of dealing with them unto himself. For had he left them to stand or fall absolutely by the terms prescribed unto them, they might and would have utterly forfeited both the land and all the privileges they enjoyed therein. And had it so fallen out, then the great end of God in preserving them a separate people until the Seed should come, and a representation thereof among them, had been frustrated. Wherefore, although he punished them for their transgressions, according to the threatenings of the law, yet would he not bring the , or curse of the law, upon them, and utterly cast them off, until his great end was accomplished, Mal 4:4-6.

(3.) God would not take this people off from the promise, because his church was among them, and they could neither please God nor be accepted with him but by faith therein. But yet they were to be dealt withal according as it was meet. For they were generally a people of a hard heart, and stiff-necked, lifted up with an opinion of their own righteousness and worth above others. This Moses endeavoreth, by all manner of reasons and instances unto the contrary, to take them off from, in the book of Deuteronomy. Yet was it not effected among the generality of them, nor is to this day; for in the midst of all their wickedness and misery, they still trust to and boast of their own righteousness, and will have it that God hath an especial obligation unto them on that account. For this cause God saw it necessary, and it pleased him to put a grievous and heavy yoke upon them, to subdue the pride of their spirits, and to cause them to breathe after deliverance. This the apostle Peter calls a yoke that neither they nor their fathers were able to bear, Act 15:10; that is, with peace, ease, and rest: which therefore the Lord Christ invited them to seek for in himself alone, Mat 11:29-30. And this yoke that God put on them consisted in these three things:

[1.] In a multitude of precepts, hard to be understood, and difficult to be observed. The present Jews reckon up six hundred and thirteen of them; about the sense of most of which they dispute endlessly among themselves. But the truth is, since the days of the Pharisees they have increased their own yoke, and made obedience unto their law in any tolerable manner altogether impracticable. It were easy to manifest, for instance, that no man under heaven ever did, or ever can, keep the Sabbath according to the rules they give about it in their Talmuds. And they generally scarce observe one of them themselves. But in the law, as given by God himself, it is certain that there are a multitude of arbitrary precepts, and those in themselves not accompanied with any spiritual advantages, as our apostle shows, Heb 9:9-10; only they were obliged to perform them by a mere sovereign act of power and authority.

[2.] In the severity wherewith the observance of all those precepts was enjoined them. And this was the threatening of death; for he that despised Moseslaw died without mercy, and every transgression and disobedience received a just recompence of reward. Hence was their complaint of old,

Behold, we die, we perish, we all perish. Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying? Num 17:12-13.

And the curse solemnly denounced against every one that confirmed not all things written in the law was continually before them.

[3.] In a spirit of bondage unto fear. This was administered in the giving and dispensation of the law, even as a spirit of liberty and power is administered in and by the gospel. And as this respected their present obedience, and manner of its performance, so in particular it regarded death not yet conquered by Christ. Hence our apostle affirms, that through fear of death they were all their lifetime subject unto bondage.

This state God brought them into, partly to subdue the pride of their hearts, trusting in their own righteousness, and partly to cause them to look out earnestly after the promised deliverer.

(4.) Into this estate and condition God brought them by a solemn covenant, confirmed by mutual consent between him and them. The tenor, force, and solemn ratification of this covenant, are expressed, Exo 24:3-8. Unto the terms and conditions of this covenant was the whole church obliged indispensably, on pain of extermination, until all was accomplished, Mal 4:4-6. Unto this covenant belonged the decalogue, with all precepts of moral obedience thence educed. So also did the laws of political rule established among them, and the whole system of religious worship given unto them. All these laws were brought within the verge of this covenant, and were the matter of it. And it had especial promises and threatenings annexed unto it as such; whereof none did exceed the bounds of the land of Canaan. For even many of the laws of it were such as obliged nowhere else. Such was the law of the sabbatical year, and all their sacrifices. There was sin and obedience in them or about them in the land of Canaan, none elsewhere. Hence,

(5.) This covenant thus made, with these ends and promises, did never save nor condemn any man eternally. All that lived under the administration of it did attain eternal life, or perished for ever, but not by virtue of this covenant as formally such. It did, indeed, revive the commanding power and sanction of the first covenant of works; and therein, as the apostle speaks, was the ministry of condemnation, 2Co 3:9; for by the deeds of the law can no flesh be justified. And on the other hand, it directed also unto the promise, which was the instrument of life and salvation unto all that did believe. But as unto what it had of its own, it was confined unto things temporal. Believers were saved under it, but not by virtue of it. Sinners perished eternally under it, but by the curse of the original law of works. And,

(6.) Hereon occasionally fell out the ruin of that people; their table became a snare unto them, and that which should have been for their welfare became a trap, according to the prediction of our Savior, Psa 69:22. It was this covenant that raised and ruined them. It raised them to glory and honor when given of God; it ruined them when abused by themselves to ends contrary to express declarations of his mind and will. For although the generality of them were wicked and rebellious, always breaking the terms of the covenant which God made with them, so far as it was possible they should, whilst God determined to reign over them unto the appointed season, and repining under the burden of it; yet they would have this covenant to be the only rule and means of righteousness, life, and salvation, as the apostle declares, Rom 9:31-33; Rom 10:3. For, as we have often said, there were two things in it, both which they abused unto other ends than what God designed them:

[1.] There was the renovation of the rule of the covenant of works for righteousness and life. And this they would have to be given unto them for those ends, and so sought for righteousness by the works of the law.

[2.] There was ordained in it a typical representation of the way and means whereby the promise was to be made effectual, namely, in the mediation and sacrifice of Jesus Christ; which was the end of all their ordinances of worship. And the outward law thereof, with the observance of its institution, they looked on as their only relief when they came short of exact and perfect righteousness.

Against both these pernicious errors the apostle disputes expressly in his epistles unto the Romans and the Galatians, to save them, if it were possible, from that ruin they were casting themselves into. Hereon the elect obtained, but the rest were hardened. For hereby they made an absolute renunciation of the promise, wherein alone God had inwrapped the way of life and salvation. This is the nature and substance of that covenant which God made with that people; a particular, temporary covenant it was, and not a mere dispensation of the covenant of grace.

That which remains for the declaration of the mind of the Holy Ghost in this whole matter, is to declare the differences that are between those two covenants, whence the one is said to be better than the other, and to be built upon better promises.

Those of the church of Rome do commonly place this difference in three things:

1. In the promises of them: which in the old covenant were temporal only; in the new, spiritual and heavenly.

2. In the precepts of them: which under the old, required only external obedience, designing the righteousness of the outward man; under the new, they are internal, respecting principally the inner man of the heart.

3. In their sacraments: for those under the old testament were only outwardly figurative; but those of the new are operative of grace.

But these things do not express much, if any thing at all, of what the Scripture placeth this difference in. And besides, as by some of them explained, they are not true, especially the two latter of them. For I cannot but somewhat admire how it came into the heart or mind of any man to think or say, that God ever gave a law or laws, precept or precepts, that should respect the outward man only, and the regulation of external duties. A thought of it is contrary unto all the essential properties of the nature of God, and meet only to ingenerate apprehensions of him unsuited unto all his glorious excellencies. The life and foundation of all the laws under the old testament was, Thou shalt love the LORD thy God with all thy soul; without which no outward obedience was ever accepted with him. And for the third of the supposed differences, neither were the sacraments of the law so barely figurative, but that they did exhibit Christ unto believers: for they all drank of the spiritual rock; which rock was Christ. Nor are those of the gospel so operative of grace, but that without faith they are useless unto them that do receive them.

The things wherein this difference doth consist, as expressed in the Scripture, are partly circumstantial, and partly substantial, and may be reduced unto the heads ensuing: 1. These two covenants differ in the circumstance of time as to their promulgation, declaration, and establishment. This difference the apostle expresseth from the prophet Jeremiah, in the ninth verse of this chapter, where it must be more fully spoken unto. In brief, the first covenant was made at the time that God brought the children of Israel out of Egypt, and took its date from the third month after their coming up from thence, Exo 19:24. From the time of what is reported in the latter place, wherein the people give their actual consent unto the terms of it, it began its formal obligation as a covenant. And we must afterwards inquire when it was abrogated and ceased to oblige the church. The new covenant was declared and made known in the latter days, Heb 1:1-2; in the dispensation of the fullness of times, Eph 1:10. And it took date, as a covenant formally obliging the whole church, from the death, resurrection, ascension of Christ, and sending of the Holy Ghost. I bring them all into the epocha of this covenant, because though principally it was established by the first, yet was it not absolutely obligatory as a covenant until after the last of them.

2. They differ in the circumstance of place as to their promulgation; which the Scripture also taketh notice of. The first was declared on mount Sinai; the manner whereof, and the station of the people in receiving the law, I have in my Exercitations unto the first part of this Exposition at large declared, and thither the reader is referred, [5] Exo 19:18. The other was declared on mount Zion, and the law of it went forth from Jerusalem, Isa 2:3. This difference, with many remarkable instances from it, our apostle insists on, Gal 4:24-26 : These are the two covenants; the one from mount Sinai, which gendereth to bondage, which is Agar. That is, Agar, the bondwoman whom Abraham took before the heir of promise was born, was a type of the old covenant given on Sinai, before the introduction of the new, or the covenant of promise; for so he adds: For this Agar is mount Sinai in Arabia, and answereth unto Jerusalem which now is, and is in bondage with her children. This mount Sinai, where the old covenant was given, and which was represented by Agar, is in Arabia, cast quite out of the verge and confines of the church. And it answereth, or is placed in the same series, rank, and order with Jerusalem, namely, in the opposition of the two covenants. For as the new covenant, the covenant of promise, giving freedom and liberty, was given at Jerusalem, in the death and resurrection of Christ, with the preaching of the gospel which ensued thereon; so the old covenant, that brought the people into bondage, was given at mount Sinai in Arabia.

[5] See vol. 1. of this Exposition, p. 446. ED.

3. They differ in the manner of their promulgation and establishment. There were two things remarkable that accompanied the solemn declaration of the first covenant:

(1.) The dread and terror of the outward appearance on mount Sinai, which filled all the people, yea, Moses himself, with fear and trembling, Heb 12:18-21; Exo 19:16; Exo 20:18-19. Together herewith was a spirit of fear and bondage administered unto all the people, so as that they chose to keep at a distance, and not draw nigh unto God, Deu 5:23-27.

(2.) That it was given by the ministry and disposition of angels, Act 7:53; Gal 3:19. Hence the people were in a sense put in subjection unto angels, and they had an authoritative ministry in that covenant. The church that then was, was put into some kind of subjection unto angels, as the apostle plainly intimates, Heb 2:5. Hence the worshipping or adoration of angels began among that people, Col 2:18; which some, with an addition unto their folly and superstition, would introduce into the Christian church, wherein they have no such authoritative ministry as they had under the old covenant.

Things are quite otherwise in the promulgation of the new covenant. The Son of God in his own person did declare it. This he spake from heaven, as the apostle observes; in opposition unto the giving of the law on the earth, Heb 12:25. Yet did he speak on the earth also; the mystery whereof himself declares, Joh 3:13. And he did all things that belonged unto the establishment of this covenant in a spirit of meekness and condescension, with the highest evidence of love, grace, and compassion, encouraging and inviting the weary, the burdened, the heavy and laden to come unto him. And by his Spirit he makes his disciples to carry on the same work until the covenant was fully declared, Heb 2:3. See Joh 1:17-18.

And the whole ministry of angels, in the giving of this covenant, was merely in a way of service and obedience unto Christ; and they owned themselves the fellow-servants only of them that have the testimony of Jesus, Rev 19:10. So that this world to come, as it was called of old, was no way put in subjection unto them.

4. They differ in their mediators. The mediator of the first covenant was Moses. It was ordained by angels in the hand of a mediator, Gal 3:19. And this was no other but Moses, who was a servant in the house of God, Heb 3:5. And he was a mediator, as designed of God, so chosen of the people, in that dread and consternation which befell them upon the terrible promulgation of the law For they saw that they could no way bear the immediate presence of God, nor treat with him in their own persons. Wherefore they desired that there might be an internuncius, a mediator between God and them, and that Moses might be the person, Deu 5:24-27. But the mediator of the new covenant is the Son of God himself. For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, 1Ti 2:5. He who is the Son, and the Lord over his own house, graciously undertook in his own person to be the mediator of this covenant; and herein it is unspeakably preferred before the old covenant.

5. They differ in their subject-matter, both as unto precepts and promises, the advantage being still on the part of the new covenant. For,

(1.) The old covenant, in the preceptive part of it, renewed the commands of the covenant of works, and that on their original terms. Sin it forbade, that is, all and every sin, in matter and manner, on the pain of death; and gave the promise of life unto perfect, sinless obedience only: whence the decalogue itself, which is a transcript of the law of works, is called the covenant, Exo 34:28. And besides this, as we observed before, it had other precepts innumerable, accommodated unto the present condition of the people, and imposed on them with rigor. But in the new covenant, the very first thing that is proposed, is the accomplishment and establishment of the covenant of works, both as unto its commands and sanction, in the obedience and suffering of the mediator. Hereon the commands of it, as unto the obedience of the covenanters, are not grievous; the yoke of Christ being easy, and his burden light.

(2.) The old testament, absolutely considered, had,

[1.] No promise of grace, to communicate spiritual strength, or to assist us in obedience; nor,

[2.] Any of eternal life, no otherwise but as it was contained in the promise of the covenant of works, The man that doeth these things shall live in them; and,

[3.] Had promises of temporal things in the land of Canaan inseparable from it. In the new covenant all things are otherwise, as will be declared in the exposition of the ensuing verses.

6. They differ, and that principally, in the manner of their dedication and sanction. This is that which gives any thing the formal nature of a covenant or testament. There may be a promise, there may be an agreement in general, which hath not the formal nature of a covenant, or testament, and such was the covenant of grace before the death of Christ, but it is the solemnity and manner of the confirmation, dedication, and sanction of any promise or agreement, that give it the formal nature of a covenant or testament. And this is by a sacrifice, wherein there is both bloodshed-ding and death ensuing thereon. Now this, in the confirmation of the old covenant, was only the sacrifice of beasts, whose blood was sprinkled on all the people, Exo 24:5-8. But the new testament was solemnly confirmed by the sacrifice and blood of Christ himself, Zec 9:11; Heb 10:29; Heb 13:20. And the Lord Christ dying as the mediator and surety of the covenant, he purchased all good things for the church; and as a testator bequeathed them unto it. Hence he says of the sacramental cup, that it is the new testament in his blood, or the pledge of his bequeathing unto the church all the promises and mercies of the covenant; which is the new testament, or the disposition of his goods unto his children. But because the Heb 9:18-23, we must thither refer the full consideration of it.

7. They differ in the priests that were to officiate before God in the behalf of the people. In the old covenant, Aaron and his posterity alone were to discharge that office; in the new, the Son of God himself is the only priest of the church. This difference, with the advantage of the gospel-state thereon, we have handled at large in the exposition of the chapter foregoing.

8. They differ in the sacrifices whereon the peace and reconciliation with God which is tendered in them doth depend. And this also must be spoken unto in the ensuing chapter, if God permit.

9. They differ in the way and manner of their solemn writing or enrolment. All covenants were of old solemnly written in tables of brass or stone, where they might be faithfully preserved for the use of the parties concerned. So the old covenant, as to the principal, fundamental part of it, was engraven in tables of stone, which were kept in the ark, Exo 31:18; Deu 9:10; 2Co 3:7. And God did so order it in his providence, that the first draught of them should be broken, to intimate that the covenant contained in them was not everlasting nor unalterable. But the new covenant is written in the fleshy tables of the hearts of them that do believe 2Co 3:3; Jer 31:33.

10. They differ in their ends. The principal end of the first covenant was to discover sin, to condemn it, and to set bounds unto it. So saith the apostle, It was added because of transgressions. And this it did several ways:

(1.) By conviction: for by the law is the knowledge of sin; it convinced sinners, and caused every mouth to be stopped before God.

(2.) By condemning the sinner, in an application of the sanction of the law unto his conscience.

(3.) By the judgments and punishments wherewith on all occasions it was accompanied. In all it manifested and represented the justice and severity of God.

The end of the new covenant is, to declare the love, grace, and mercy of God; and therewith to give repentance, remission of sin, and life eternal.

11. They differed in their effects. For the first covenant being the ministration of death and condemnation, it brought the minds and spirits of them that were under it into servitude and bondage; whereas spiritual liberty is the immediate effect of the new testament. And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two covenants, than in this of the liberty of the one and the bondage of the other. See Rom 8:15; 2Co 3:17; Gal 4:1-7; Gal 4:24; Gal 4:26; Gal 4:30-31; Heb 2:14-15. This, therefore, we must a little explain. Wherefore the bondage which was the effect of the old covenant arose from several causes concurring unto the effecting of it:

(1.) The renovation of the terms and sanction of the covenant of works contributed much thereunto. For the people saw not how the commands of that covenant could be observed, nor how its curse could be avoided. They saw it not, I say, by any thing in the covenant of Sinai; which therefore gendered unto bondage. All the prospect they had of deliverance was from the promise.

(2.) It arose from the manner of the delivery of the law, and Gods entering thereon into covenant with them. This was ordered on purpose to fill them with dread and fear. And it could not but do so, whenever they called it to remembrance.

(3.) From the severity of the penalties annexed unto the transgression of the law. And God had taken upon himself, that where punishment was not exacted according to the law, he himself would cut them off. This kept them always anxious and solicitous, not knowing when they were safe or secure.

(4.) From the nature of the whole ministry of the law, which was the ministration of death and condemnation, 2Co 3:7; 2Co 3:9; which declared the desert of every sin to be death, and denounced death unto every sinner, administering by itself no relief unto the minds and consciences of men. So was it the letter that killed them that were under its power.

(5.) From the darkness of their own minds, in the means, ways, and causes of deliverance from all these things. It is true, they had a promise before of life and salvation, which was not abolished by this covenant, even the promise made unto Abraham; but this belonged not unto this covenant, and the way of its accomplishment, by the incarnation and mediation of the Son of God, was much hidden from them, yea, from the prophets themselves who yet foretold them. This left them under much bondage. For the principal cause and means of the liberty of believers under the gospel, ariseth from the clear light they have into the mystery of the love and grace of God in Christ. This knowledge and faith of his incarnation, humiliation, sufferings, and sacrifice, whereby he made atonement for sin, and brought in everlasting righteousness, is that which gives them liberty and boldness in their obedience, 2Co 3:17-18. Whilst they of old were in the dark as unto these things, they must needs have been kept under much bondage.

(6.) It was increased by the yoke of a multitude of laws, rites, and ceremonies, imposed on them; which made the whole of their worship a burden unto them, and insupportable, Act 15:10.

In and by all these ways and means there was a spirit of bondage and fear administered unto them. And this God did, thus he dealt with them, to the end that they might not rest in that state, but continually look out after deliverance.

On the other hand, the new covenant gives liberty and boldness, the liberty and boldness of children, unto all believers. It is the Spirit of the Son in it that makes us free, or gives us universally all that liberty which is any way needful for us or useful unto us. For where the Spirit of the Lord is, there is liberty; namely, to serve God, not in the oldness of the letter, but in the newness of the spirit. And it is declared that this was the great end of bringing in the new covenant, in the accomplishment of the promise made unto Abraham, namely, that we being delivered out of the hand of our enemies, might serve God without fear …… all the days of our life, Luk 1:72-75. And we may briefly consider wherein this deliverance and liberty by the new covenant doth consist, which it doth in the things ensuing:

(1.) In our freedom from the commanding power of the law, as to sinless, perfect obedience, in order unto righteousness and justification before God. Its commands we are still subject unto, but not in order unto life and salvation; for unto these ends it is fulfilled in and by the mediator of the new covenant, who is the end of the law for righteousness to every one that believeth, Rom 10:4.

(2.) In our freedom from the condemning power of the law, and the sanction of it in the curse. This being undergone and answered by him who was made a curse for us, we are freed from it, Rom 7:6; Gal 3:13-14. And therein also are we delivered from the fear of death, Heb 2:15, as it was penal and an entrance into judgment or condemnation, Joh 5:24.

(3.) In our freedom from conscience of sin, Heb 10:2, that is, conscience disquieting, perplexing, and condemning our persons; the hearts of all that believe being sprinkled from an evil conscience by the blood of Christ.

(4.) In our freedom from the whole system of Mosaical worship, in all the rites, and ceremonies, and ordinances of it; which what a burden it was the apostles do declare, Acts 15, and our apostle at large in his epistle to the Galatians.

(5.) From all the laws of men in things appertaining unto the worship of God, 1Co 7:23.

And by all these, and the like instances of spiritual liberty, doth the gospel free believers from that spirit of bondage unto fear, which was administered under the old covenant.

It remains only that we point out the heads of those ways whereby this liberty is communicated unto us under the new covenant. And it is done,

(1.) Principally by the grant and communication of the Spirit of the Son as a Spirit of adoption, giving the freedom, boldness, and liberty of children, Joh 1:12; Rom 8:15-17; Gal 4:6-7. From hence the apostle lays it down as a certain rule, that where the Spirit of the Lord is, there is liberty, 2Co 3:17. Let men pretend what they will, let them boast of the freedom of their outward condition in this world, and of the inward liberty or freedom of their wills, there is indeed no true liberty where the Spirit of God is not. The ways whereby he giveth freedom, power, a sound mind, spiritual boldness, courage, contempt of the cross, holy confidence before God, a readiness for obedience, and enlargedness of heart in duties, with all other things wherein true liberty doth consist, or which any way belong unto it, I must not here divert to declare. The world judges that there is no bondage but where the Spirit of God is; for that gives that conscientious fear of sin, that awe of God in all our thoughts, actions, and ways, that careful and circumspect walking, that temperance in things lawful, that abstinence from all appearance of evil, wherein they judge the greatest bondage on the earth to consist. But those who have received him, do know that the whole world doth lie in evil, and that all those unto whom spiritual liberty is a bondage are the servants and slaves of Satan.

(2.) It is obtained by the evidence of our justification before God, and the causes of it. This men were greatly in the dark unto under the first covenant, although all stable peace with God doth depend thereon; for it is in the gospel that the righteousness of God is revealed from faith to faith, Rom 1:17. Indeed the righteousness of God without the law is witnessed by the law and the prophets, Rom 3:21; that is, testimony is given to it in legal institutions and the promises recorded in the prophets. But these things were obscure unto them, who were to seek for what was intended under the veils and shadows of priests and sacrifices, atonements and expiations. But our justification before God, in all the causes of it, being now fully revealed and made manifest, it hath a great influence into spiritual liberty and boldness.

(3.) By the spiritual light which is given to believers into the mystery of God in Christ. This the apostle affirms to have been hid in God from the beginning of the world, Eph 3:9. It was contrived and prepared in the counsel and wisdom of God from all eternity. Some intimation was given of it in the first promise, and it was afterwards shadowed out by sundry legal institutions; but the depth, the glory, the beauty and fullness of it, were hid in God, in his mind and will, until it was fully revealed in the gospel The saints under the old testament believed that they should be delivered by the promised Seed, that they should be saved for the Lords sake, that the Angel of the covenant would save them, yea, that the Lord himself would come to his temple; and they diligently inquired into what was foresignified concerning the sufferings of Christ, and the glory that should follow. But all this while their thoughts and conceptions were exceedingly in the dark as to those glorious things which are made so plain in the new covenant, concerning the incarnation, mediation, sufferings, and sacrifice of the Son of God, concerning the way of Gods being in Christ reconciling the world unto himself. Now as darkness gives fear, so light gives liberty.

(4.) We obtain this liberty by the opening of the way into the holiest, and the entrance we have thereby with boldness unto the throne of grace. This also the apostle insists upon peculiarly in sundry places of his ensuing discourses, as Heb 9:8; Heb 10:19-22 : where it must be spoken to, if God permit, at large; for a great part of the liberty of the new testament doth consist herein.

(5.) By all the ordinances of gospel-worship, How the ordinances of worship under the old testament did lead the people into bondage hath been declared; but those of the new testament, through their plainness in signification, their immediate respect unto the Lord Christ, with their use and efficacy to guide believers in their communion with God, do all conduce unto our evangelical liberty. And of such importance is our liberty in this instance of it, that when the apostles saw it necessary, for the avoiding of offense and scandal, to continue the observance of one or two legal institutions, in abstinence from some things in themselves indifferent, they did it only for a season, and declared that it was only in case of scandal that they would allow this temporary abridgment of the liberty given us by the gospel.

12. They differ greatly with respect unto the dispensation and grant of the Holy Ghost. It is certain that God did grant the gift of the Holy Spirit under the old testament, and his operations during that season, as I have at large elsewhere declared; [6] but it is no less certain, that there was always a promise of his more signal effusion upon the confirmation and establishment of the new covenant. See in particular that great promise to this purpose, Joe 2:28-29, as applied and expounded by the apostle Peter, Act 2:16-18. Yea, so sparing was the communication of the Holy Ghost under the old testament, compared with his effusion under the new, as that the evangelist affirms that the Holy Ghost was not yet, because that Jesus was not yet glorified, Joh 7:39; that is, he was not yet given in that manner as he was to be given upon the confirmation of the new covenant. And those of the church of the Hebrews who had received the doctrine of John, yet affirmed that they had not so much as heard whether there were any Holy Ghost or no, Act 19:2; that is, any such gift and communication of him as was then proposed as the chief privilege of the gospel. Neither doth this concern only the plentiful effusion of him with respect unto those miraculous gifts and operations wherewith the doctrine and establishment of the new covenant was testified unto and confirmed: however, that also gave a signal difference between the two covenants; for the first covenant was confirmed by dreadful appearances and operations, effected by the ministry of angels, but the new by the immediate operation of the Holy Ghost himself. But this difference principally consists herein, that under the new testament the Holy Ghost hath graciously condescended to bear the office of the comforter of the church. That this unspeakable privilege is peculiar unto the new testament, is evident from all the promises of his being sent as a comforter made by our Savior, John 14-16.; especially by that wherein he assures his disciples that unless he went away (in which going away he confirmed the new covenant)

the Comforter would not come; but if he so went away, he would send him from the Father, Joh 16:7.

And the difference between the two covenants which ensued hereon is inexpressible.

[6] See vol. 3: p. 125, of his miscellaneous works. ED.

13. They differ in the declaration made in them of the kingdom of God. It is the observation of Augustine, that the very name of the kingdom of heaven is peculiar unto the new testament. It is true, God reigned in and over the church under the old testament; but his rule was such, and had such a relation unto secular things, especially with respect unto the land of Canaan, and the flourishing condition of the people therein, as that it had an appearance of a kingdom of this world. And that it was so, and was so to be, consisting in empire, power, victory, wealth, and peace, was so deeply fixed on the minds of the generality of the people, that the disciples of Christ themselves could not free themselves of that apprehension, until the new testament was fully established. But now in the gospel, the nature of the kingdom of God, where it is, and wherein it consists, is plainly and evidently declared, unto the unspeakable consolation of believers. For whereas it is now known and experienced to be internal, spiritual, and heavenly, they have no less assured interest in it and advantage by it, in all the troubles which they may undergo in this world, than they could have in the fullest possession of all earthly enjoyments.

14. They differ in their substance and end. The old covenant was typical, shadowy, and removable, Heb 10:1. The new covenant is substantial and permanent, as containing the body, which is Christ. Now, consider the old covenant comparatively with the new, and this part of its nature, that it was typical and shadowy, is a great debasement of it. But consider it absolutely, and the things wherein it was so were its greatest glory and excellency; for in these things alone was it a token and pledge of the love and grace of God. For those things in the old covenant which had most of bondage in their use and practice, had most of light and grace in their signification. This was the design of God in all the ordinances of worship belonging unto that covenant, namely, to typify, shadow, and represent the heaven]y, substantial things of the new covenant, or the Lord Christ and the work of his mediation. This the tabernacle, ark, altar, priests, and sacrifices did do; and it was their glory that so they did. However, compared with the substance in the new covenant, they have no glory.

15. They differ in the extent of their administration, according unto the will of God. The first was confined unto the posterity of Abraham according to the flesh, and unto them especially in the land of Canaan, Deu 5:3, with some few proselytes that were joined unto them, excluding all others from the participation of the benefits of it. And hence it was, that whereas the personal ministry of our Savior himself, in preaching of the gospel, was to precede the introduction of the new covenant, it was confined unto the people of Israel, Mat 15:24. And he was the minister of the circumcision, Rom 15:8. Such narrow bounds and limits had the administration of this covenant affixed unto it by the will and pleasure of God, Psa 147:19-20. But the administration of the new covenant is extended unto all nations under heaven; none being excluded, on the account of tongue, language, family, nation, or place of habitation. All have an equal interest in the rising Sun. The partition wall is broken down, and the gates of the new Jerusalem are set open unto all comers upon the gospel invitation. This is frequently taken notice of in the Scripture. See Mat 28:19; Mar 16:15; Joh 11:51-52; Joh 12:32; Act 17:30; Act 11:18, Gal 5:6; Eph 2:11-16; Eph 3:8-10; Col 3:10-11; 1Jn 2:2; Rev 5:9. This is the grand charter of the poor wandering Gentiles. Having wilfully fallen off from God, he was pleased, in his holiness and severity, to leave all our ancestors for many generations to serve and worship the devil. And the mystery of our recovery was hid in God from the beginning of the world, Eph 3:8-10. And although it was so foretold, so prophesied of, so promised under the old testament, yet, such was the pride, blindness, and obstinacy, of the greatest part of the church of the Jews, that its accomplishment was one great part of that stumbling-block whereat they fell; yea, the greatness and glory of this mystery was such, that the disciples of Christ themselves comprehended it not, until it was testified unto them by the pouring out of the Holy Ghost, the great promise of the new covenant, upon some of those poor Gentiles, Act 11:18.

16. They differ in their efficacy; for the old covenant made nothing perfect, it could effect none of the things it did represent, nor introduce that perfect or complete state which God had designed for the church. But this we have at large insisted on in our exposition of the foregoing chapter.

Lastly, They differ in their duration: for the one was to be removed, and the other to abide for ever; which must be declared on the ensuing verses.

It may be other things of an alike nature may be added unto these that we have mentioned, wherein the difference between the two covenants doth consist; but these instances are sufficient unto our purpose. For some, when they hear that the covenant of grace was always one and the same, of the same nature and efficacy under both testaments, that the way of salvation by Christ was always one and the same, are ready to think that there was no such great difference between their state and ours as is pretended. But we see that on this supposition, that covenant which God brought the people into at Sinai, and under the yoke whereof they were to abide until the new covenant was established, had all the disadvantages attending it which we have insisted on. And those who understand not how excellent and glorious those privileges are which are added unto the covenant of grace, as to the administration of it, by the introduction and establishment of the new covenant, are utterly unacquainted with the nature of spiritual and heavenly things.

There remaineth yet one thing more, which the Socinians give us occasion to speak unto from these words of the apostle, that the new covenant is established on better promises. For from hence they do conclude that there were no promises of life under the old testament; which, in the latitude of it, is a senseless and brutish opinion. And,

1. The apostle in this place intends only those promises whereon the new testament was legally ratified, and reduced into the form of a covenant; which were, as he declares, the promises of especial pardoning mercy, and of the efficacy of grace in the renovation of our natures, But it is granted that the other covenant was legally established on promises which respected the land of Canaan. Wherefore it is granted, that as to the promises whereby the covenants were actually established, those of the new covenant were better than the other.

2. The old covenant had express promise of eternal life: He that doeth these things shall live in them. It was, indeed, with respect unto perfect obedience that it gave that promise; however that promise it had, which is all that at present we inquire after.

3. The institutions of worship which belonged unto that covenant, the whole ministry of the tabernacle, as representing heavenly things, had the nature of a promise in them; for they all directed the church to seek for life and salvation in and by Jesus Christ alone.

4. The question is not, What promises are given in the law itself, or the old covenant formally considered as such? but, What promises had they who lived under that covenant, and which were not disannulled by it? for we have proved sufficiently, that the addition of this covenant did not abolish or supersede the efficacy of any promise that God had before given unto the church. And to say that the first promise, and that given unto Abraham, confirmed with the oath of God, were not promises of eternal life, is to overthrow the whole Bible, both Old Testament and New. And we may observe from the foregoing discourses,

Obs. 10. That although one state of the church hath had great advantages and privileges above another, yet no state hath had whereof to complain, whilst they observed the terms prescribed unto them. We have seen in how many things, and those most of them of the highest importance, the state of the church under the new covenant excels that under the old; yet was that in itself a state of unspeakable grace and privilege. For,

1. It was a state of near relation unto God, by virtue of a covenant. And when all mankind had absolutely broken covenant with God by sin, to call any of them into a new covenant relation with himself, was an act of sovereign grace and mercy. Herein were they distinguished from the residue of mankind, whom God suffered to walk in their own ways, and winked at their ignorance, whilst they all perished in the pursuit of their foolish imaginations. This a great part of the Book of Deuteronomy is designed to impress a sense of upon the minds of the people. And it is summarily expressed by the psalmist, Psa 147:19-20; and by the prophet,

We are thine: thou never barest rule over them: thy name was not called upon by them, Isa 63:19.

2. This covenant of God was in itself holy, just, and equal. For although there was in it an imposition of sundry things burdensome, they were such as God in his infinite wisdom saw necessary for that people, and such as they could not have been without. Hence on all occasions God refers it even unto themselves to judge whether his ways towards them were not equal, and their own unequal. And it was not only just, but attended with promises of unspeakable advantages above all other people whatever.

3. God dealing with them in the way of a covenant, whereunto the mutual consent of all parties covenanting is required, it was proposed unto them for their acceptance, and they did accordingly willingly receive it, Exodus 24, Deuteronomy 5; so as that they had not whereof to complain. 4. In that state of discipline wherein God was pleased to told them, they enjoyed the way of life and salvation in the promise; for, as we have showed at large, the promise was not disannulled by the introduction of this covenant. Wherefore, although God reserved a better and more complete state for the church under the new testament, having ordained better things for us, that they without us should not be made perfect; yet was that other state in itself good and holy, and sufficient to bring all believers unto the enjoyment of God.

Obs. 11. The state of the gospel, or of the church under the new testament, being accompanied with the highest spiritual privileges and advantages that it is capable of in this world, two things do thence follow:

1. The great obligation that is on all believers unto holiness and fruitfulness in obedience, unto the glory of God. We have herein the utmost condescension of divine grace, and the greatest effects of it that God will communicate on this side glory. That which all these things tend unto, that which God requireth and expecteth upon them, is the thankful and fruitful obedience of them that are made partakers of them. And they who are not sensible of this obligation are strangers unto the things themselves, and are not able to discern spiritual things, because they are to be spiritually discerned.

2. The heinousness of their sin by whom this covenant is neglected or despised is hence abundantly manifest. This the apostle particularly asserts and insists upon, Heb 2:2-3; Heb 10:28-29.

Fuente: An Exposition of the Epistle to the Hebrews

obtained: Heb 8:7-13, 2Co 3:6-11

the mediator: Heb 7:22, Heb 12:24, Gal 3:19, Gal 3:20

covenant: or, testament, Heb 7:22, Heb 9:15-20

was established: [Strong’s G3549], “was ordained (or established) by law.”

upon: Heb 8:10-12, Rom 9:4, Gal 3:16-21, Tit 1:2, 2Pe 1:4

Reciprocal: Deu 5:2 – General Deu 9:11 – the tables of the covenant Deu 27:3 – thou shalt 2Ki 17:35 – With whom 2Ch 5:10 – the Lord 2Ch 34:31 – made a covenant Psa 103:18 – To such Isa 42:6 – and give Isa 49:8 – give thee Isa 54:10 – the covenant Isa 59:21 – this Jer 14:21 – remember Jer 31:31 – I Jer 50:5 – that shall Luk 22:20 – This Act 6:14 – change Act 13:38 – that Gal 4:24 – the two 1Ti 2:5 – and Heb 1:14 – ministering Heb 7:19 – a better Heb 11:40 – better

Fuente: The Treasury of Scripture Knowledge

Heb 8:6. Several words of comparison in the second degree are used in this verse which should not be misapplied. God never made any mistakes and all that He ever did was good from the standpoint of being righteous. But the purposes to be accomplished by His plans were not always considered as final. He had a terminal to be reached in the preparation of mankind for the Hereafter, and until the final plan had been reached (that which was “perfect” 1Co 13:10), each step in the unfolding of the divine plan may be considered as looking forward to something ‘more excellent and better.

Fuente: Combined Bible Commentary

Our apostle, in these words, proves the excellency of Christ’s ministry of priesthood above that of Aaron and his sons, from the excellency of the new covenant (or the new dispensation of the covenant of grace) above the old, of which he was the mediator. Now the more excellent the covenant the more excellent the ministry.

Learn hence, 1. That the gospel-covenant, or the new covenant, was the best covenant that ever God made with man; not but that the old and new covenant were the same for substance, though not for clearness; indeed temporal things were types and shadows of better things, even of heavenly things; And accordingly believers under the Old Testament were saved by a covenant of grace as well as we.

Learn, 2. That the gospel covenant is therefore a better covenant, because established upon better promises; their promises of old were chiefly temporal, though not only temporal promises. Ours are chiefly spiritual, yet are temporal things promised us also; but more rarely, and with the exception of the cross, or rather they are thrown in as additions to spiritual promises, Mat 6:33. But the promises of the covenant of grace are therefore better, because strength and assistance is engaged for, and graciously offered, in order to enable us to perform the conditions of them: The law required sinless obedience; the gospel accepts sincere obedience, and offers grace to perform it.

Learn, 3. That Jesus Christ is the mediator of this better covenant: As there was a covenant made between God and man, so there was need of a mediator that the covenant might be effectual: for a mediator is necessary, both where there is a controversy and difference, and also where there is an imparity and distance between persons: In both respects Christ is mediator; and his mediation was needful, that he might bring us to God.

God stood upon terms before he would pardon sin. Justice must be satisfied, and that by blood, and that blood of infinite value; therefore Christ is first a sponsor before a mediator; he first satisfies for a breach, before he goes about to make up the breach between God and the sinner: Thus was he the mediator of a better covenant.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 8:6-7. But now, &c. In this verse begins the second part of the chapter concerning the difference between the two covenants, the old and the new, with the pre-eminence of the latter to the former, and of the ministry of Christ to that of the Jewish high-priests. He hath obtained a more excellent ministry, &c. His priesthood as much excels theirs as the promises of the gospel, whereof he is a surety, excelled those of the law; or, the excellence of his ministry above that of the Levitical priests is in proportion to the excellence of the covenant, whereof he is the Mediator, above the old covenant wherein they had ministered. With this argument the apostle closes his long discourse respecting the pre-eminence of Christ in his office above the high-priests of old, a subject to which he could not give too much evidence, nor too full a confirmation, considering that it was the very hinge on which his whole controversy with the Jews depended. For if that first covenant had been faultless If that dispensation had answered all Gods designs and mans wants, if it had not been weak and unprofitable; then should no place, &c. Although the Sinai covenant was well calculated to preserve the Jews from idolatry, and to give them the knowledge of their duty, it was faulty or imperfect in the following respects: 1st, The rites of worship which it enjoined, sanctified only to the purifying of the flesh, but not the consciences of the worshippers. 2d, These rites could be performed nowhere but in the tabernacle, or in the temple, consequently they could not be the religion of mankind. 3d, This covenant had no real sacrifices for sin, consequently it granted no pardon to any sinner. 4th, Its promises were all of a temporal kind. 5th, It required an unsinning obedience, which, in our present state, no one can give; and threatened death for every offence. See Gal 4:3. No place have been sought for the second Since the first covenant is that which God made with the Israelites at Sinai by the publication of the law, the second covenant must be that which was made with mankind in general, by the publication of the gospel. Accordingly the publication of the gospel was foretold, (Jer 31:31,) under the idea of making a new covenant with the house of Israel, &c., and the gospel itself is called (Isa 2:3,) the law which went forth from Zion. But it is to be observed, that the law of Moses is called the first covenant, not merely because it was prior to the gospel, but also because it was in some respects the same with the first covenant under which Adam was placed in paradise; for, like it, it required perfect obedience (in many cases) under the penalty of death, and allowed no pardon to any sinner, however penitent. It is likewise to be observed, that the gospel is called the second covenant, not merely because it was posterior to the law, but also because it is actually the same with the second covenant under which Adam was placed after the fall; for it requires, not a sinless, but a sincere obedience, and grants pardon to sinners on their repentance, see Gal 3:10. However, though the rigour of the first covenant, (which, properly speaking, was the law of nature written on Adams heart,) was mitigated under the second or gospel covenant, by the abolition of its curse, (Gal 3:13,) its obligation, as a rule of life, never was, nor ever could be cancelled, but its [moral] precepts have constantly remained in force. Hence all the sins which men commit, and which are pardoned under the second covenant, are very properly called transgressions of the first, Heb 9:15.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 6

Ministry; priestly service.

Fuente: Abbott’s Illustrated New Testament

8:6 {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.

(6) He enters into the comparison of the old and transitory Testament or covenant, being but for a time, of which the Levitical priests were mediators, with the new, the everlasting Mediator of which is Christ, to show that this is not only better than that in all respects, but also that that was made void by this.

Fuente: Geneva Bible Notes

The better covenant 8:6-13

The writer proceeded to explain the superiority of the New Covenant that Jesus Christ ratified with His blood (death) that is better than the Old Mosaic Covenant that He terminated when He died. He first explained the reason for the change in covenants (Heb 8:6-9), then he quoted the four superior promises of the New Covenant (Heb 8:10-12), and finally he underlined the certainty of the change (Heb 8:13).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The superiority of Jesus’ ministry as our High Priest rests also on the superiority of the covenant that forms the basis of that ministry. That covenant in turn rests on superior promises compared with the Mosaic Covenant promises and on a superior mediator, namely, Jesus Christ, compared with the angels and Moses (Gal 3:19).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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