Exegetical and Hermeneutical Commentary of Hebrews 8:8

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:

8. For finding fault with them ] The “for” introduces his proof that “place for a better covenant was being sought for.” The persons blamed are not expressed, for the word “them” belongs to “He says.” Perhaps the meaning is “blaming the first covenant, He says to them” (who were under it). The “He” is God speaking to the Prophet.

Behold, the days come ] The quotation is from Jer 31:31-34.

I will make ] The Hebrew word means literally “I will cut,” alluding perhaps to the slaying of victims at the inauguration of a covenant. But the LXX. and the writer of the Epistle substitute a less literal word.

Fuente: The Cambridge Bible for Schools and Colleges

For finding fault with them – Or rather, finding fault, he says to them. The difference is only in the punctuation, and this change is required by the passage itself. This is commonly interpreted as meaning that the fault was not found with them – that is, with the Jewish people, for they had had nothing to do in giving the covenant, but with the covenant itself. Stating its defects, he had said to them that he would give them one more perfect, and of which that was only preparatory. So Grotius, Stuart, Rosenmuller, and Erasmus understand it. Doddridge, Koppe, and many others understand it as it is in our translation, as implying that the fault was found with the people, and they refer to the passage quoted from Jeremiah for proof, where the complaint is of the people. The Greek may bear either construction; but may we not adopt a somewhat different interpretation still?

May not this be the meaning? For using the language of complaint, or language that implied that there was defect or error, he speaks of another covenant. According to this, the idea would be, not that he found fault specifically either with the covenant or the people, but generally that he used language which implied that there was defect somewhere when he promised another and a better covenant. The word rendered finding fault properly means to censure, or to blame. It is rendered in Mar 7:2, they found fault, to wit, with those who ate with unwashed hands; in Rom 9:19, why doth he yet find fault? It occurs nowhere else in the New Testament, It is language used where wrong has been done; where there is ground of complaint; where it is desirable that there should be a change. In the passage here quoted from Jeremiah, it is not expressly stated that God found fault either with the covenant or with the people, but that he promised that he would give another covenant, and that it should be different from what he gave them when they came out of Egypt – implying that there was defect in that, or that it was not faultless. The whole meaning is, that there was a deficiency which the giving of a new covenant would remove.

He saith – In Jer 31:31-34. The apostle has not quoted the passage literally as it is in the Hebrew, but he has retained the substance, and the sense is not essentially varied. The quotation appears to have been made partly from the Septuagint, and partly from memory. This often occurs in the New Testament.

Behold – This particle is designed to call attention to what was about to be said as important, or as having some special claim to notice. It is of very frequent occurrence in the Scriptures, being much more freely used by the sacred writers than it is in the classic authors.

The days come – The time is coming. This refers doubtless to the times of the Messiah. Phrases such as these, in the last days, in after times, and the time is coming, are often used in the Old Testament to denote the last dispensation of the world – the dispensation when the affairs of the world would be wound up; see the phrase explained in the Heb 1:2 note, and Isa 2:2 note. There can be no doubt that as it is used by Jeremiah it refers to the times of the gospel.

When I will make a new covenant – A covenant that shall contemplate somewhat different ends; that shall have different conditions, and that shall be more effective in restraining from sin. The word covenant here refers to the arrangement, plan, or dispensation into which he would enter in his dealings with people. On the meaning of the word, see the Act 7:8 note, and Heb 9:16-17 notes. The word covenant with us commonly denotes a compact or agreement between two parties that are equal, and who are free to enter into the agreement or not. In this sense, of course, it cannot be used in relation to the arrangement which God makes with man. There is:

(1)No equality between them, and,

(2)Man is not at liberty to reject any proposal which God shall make.

The word, therefore, is used in a more general sense, and more in accordance with the original meaning of the Greek word. It has been above remarked (see the notes on Heb 8:6), that the proper word to denote covenant, or compact – suntheke – syntheke – is never used either in the Septuagint or in the New Testament – another word – diatheke – diatheke – being carefully employed. Whether the reason there suggested for the adoption of this word in the Septuagint be the real one or not, the fact is indisputable. I may be allowed to suggest as possible here an additional reason why this so uniformly occurs in the New Testament. It is, that the writers of the New Testament never meant to represent the transactions between God and man as a compact or covenant properly so called. They have studiously avoided it, and their uniform practice, in making this nice distinction between the two words, may show the real sense in which the Hebrew word rendered covenant – b^eriyt – is used in the Old Testament. The word which they employ – diatheke – never means a compact or agreement as between equals.

It remotely and secondarily means a will, or testament – and hence, our phrase New Testament. But this is not the sense in which it is used in the Bible – for God has never made a will in the sense of a testamentary disposition of what belongs to him. We are referred; therefore, in order to arrive at the true Scripture view of this whole matter, to the original meaning of the word – diatheke – as denoting a disposition, arrangement, plan; then what is ordered, a law, precept, promise, etc. Unhappily we have no single word which expresses the idea, and hence, a constant error has existed in the church – either keeping up the notion of a compact – as if God could make one with people; or the idea of a will – equally repugnant to truth. The word diatheke is derived from a verb – diatithemi – meaning to place apart, to set in order; and then to appoint, to make over, to make an arrangement with. Hence, the word diatheke – means properly the arrangement or disposition which God made with people in regard to salvation; the system of statutes, directions, laws, and promises by which people are to become subject to him, and to be saved. The meaning here is, that he would make a new arrangement, contemplating as a primary thing that the Law should be written in the heart; an arrangement which would be especially spiritual in its character, and which would be attended with the diffusion of just views of the Lord.

With the house of Israel – The family, or race of Israel, for so the word house is often used in the Scriptures and elsewhere. The word Israel is used in the Scriptures in the following senses:

(1)As a name given to Jacob because he wrestled with the angel of God and prevailed as a prince; Gen 32:28.

(2)As denoting all who were descended from him – called the children of Israel – or the Jewish nation.

(3)As denoting the kingdom of the ten tribes – or the kingdom of Samaria, or Ephraim – that kingdom having taken the name Israel in contradistinction from the other kingdom, which was called Judah.

(4)As denoting the people of God in general – his true and sincere friends – his church; see the notes on Rom 2:28-29; Rom 9:6.

In this place quoted from Jeremiah, it seems to be used to denote the kingdom of Israel in contradistinction from that of Judah, and together they denote the whole people of God, or the whole Hebrew nation. This arrangement was ratified and confirmed by the gift of the Messiah, and by implanting his laws in the heart. It is not necessary to understand this as referring to the whole of the Jews, or to the restoration of the ten tribes; but the words Israel and Judah are used to denote the people of God in general, and the idea is, that with the true Israel under the Messiah the laws of God would be written in the heart rather than be mere external observances.

And with the house of Judah – The kingdom of Judah. This kingdom consisted of two tribes – Judah and Benjamin. The tribe of Benjamin was, however, small, and the name was lost in that of Judah.

Fuente: Albert Barnes’ Notes on the Bible

Heb 8:8

Finding fault with them

God complaining of the Church

I.

GOD HATH OFTTIMES JUST CAUSE TO COMPLAIN OF HIS PEOPLE WHEN YET HE WILL NOT UTTERLY CAST THEM OFF.

II. IT IS THE DUTY OF THE CHURCH TO TAKE DEEP NOTICE OF GODS COMPLAINTS OF THEM. Want hereof is that which hath laid most churches in the world under a fatal security. Hence they carry themselves as though they were rich and increased in goods, and had need of nothing, when indeed they are wretched and miserable, and poor, and blind, and naked. To consider what God blames, and to affect our souls with a sense of guilt, is that trembling at His word which He so approves of. And to guide them herein they ought carefully to consider

1. The times and seasons that are passing over them. For in a due observance of the times and seasons, and an application of ourselves to the duties of them, consists that testimony which we are to give to God and the gospel in our generation. That Church which considers not its especial duty in the days wherein we live is fast asleep, and it may be doubted whether, when it is awaked, it will find oil in its vessel or not.

2. The temptations which are prevalent, and which unavoidably we are exposed unto. Every age and time hath its especial temptations. And it is the will of God that the Church should be exercised with them and by them; and it were easy to manifest that the darkness and ignorance of men, in not discerning the especial temptations of the age wherein they have lived, or neglecting of them, have been always the great causes and means of the apostasy the Church.

III. GOD OFTEN SURPRISETH THE CHURCH WITH PROMISES OF GRACE AND MERCY (Isa 7:13-14; Isa 43:22-25). And this He will do

1. That He may glorify the riches and freedom of His grace.

2. That none who have the least remainder of sincerity, and desire to fear the name of God, may utterly faint and despond at any time, under the greatest confluence of discouragements. (John Owen, D. D.)

I will make a new covenant

I. GODS COVENANT WITH MAN INSTRUCTETH US IN TWO ESPECIAL POINTS.

1. In Gods condescension to man.

2. In the sure prop that man hath to rest on God for happiness.

1. Gods condescension to man is manifested four ways.

(1) In that God being the most high supreme Sovereign over all, vouchsafeth to enter into covenant with His servants.

(2) In that God being a Lord hath power to command what He pleaseth, so as He need not covenant or capitulate with them, saying, Do this and I will do that; yet doth He enter into covenant.

(3) In that being mot free, and wholly depending upon Himself, He need not bind Himself to any (Job 9:12; Job 34:19; Dan 4:35), yet by covenant He binds Himself to man.

(4) In that God being the Lord God of truth (Psa 30:5) He binds Himself to perform His promise, as if there might be some tear of His failing therein (Heb 6:17-18).

2. The sure prop that man hath to rest of God for happiness by reason of His covenant is manifested two ways.

(1) In that God who is good and doeth good (Psa 119:68) doth covenant to make man happy. God is as a deep, full, open, overflowing, everdowing fountain, so as that might seem sufficient to make us go to Him for everything that may tend to blessedness. But the covenant which God maketh to bring us unto happiness doth much more embolden us to go to Him, and make us confident of receiving from Him what He hath covenanted to give.

(2) By covenant God hath caused a special relation to pass betwixt Him and us. He and we are confederates. This is a sure prop. As God is faithful in Himself, so His covenant is most sure. It is a covenant of salt for ever Num 18:19). Gods confederates may thereupon have strong consolation and confidence (Deu 7:9; Heb 6:18).

II. THE COVENANT OF GOD WITH MAN DOTH DIRECT US IN FOUR SPECIAL POINTS.

1. To know what God expects of us; namely, whatsoever is in the covenant to be performed on our part, which we must be careful to observe as we do desire to receive any benefit from the covenant.

2. To understand what we may expect from God; namely, whatsoever on Gods part is covenanted.

3. To acquaint ourselves with the covenant of God, that thereby we may know what privileges and blessings belong unto us. A wise heir will search after such evidences as give him a right to his lands and goods.

4. To be careful in observing our own undertakings, and as conscionable in performing the covenant on our part, as we are desirous to partake of the benefit of the covenant on Gods part. This is laid down as a ground of Levis blessing, theft they kept Gods covenant (Deu 33:9). This God expressly requireth (Exo 19:5). We cannot expect that God should keep covenant with us unless we he careful to keep covenant with Him (Psa 25:10). Great is that loss which followeth upon breach of covenant, yet that is not all, Gods wrath and vengeance will also follow thereupon. Sole vengeance hath been executed on breach of covenant with man (2Ki 17:4, &c.; Eze 17:15). How much sorer vengeance may be feared on breach of covenant with God Jer 22:6; Jer 22:9; Jer 34:18-20; Hos 8:1; 1Ki 11:11). (W. Gouge.)

The blessings of the new covenant

New, as contrasted with old, means in Scripture that which is perfect and abiding. The old vanishes, the new remains. God gives us a new heart that we may love and praise Him for ever. The old covenant was temporary and imperfect. God findeth fault with it; for although the law was holy, just, and good, yet by reason of Israels sin neither righteousness nor life could come through it. And as the purposes of Divine love could not be attained by the old covenant, so the character of God, as the God of grace, could not be fully revealed therein. Hence the promise of a new covenant, which in itself proves the imperfection and insufficiency of the old; and this new covenant is represented as a contrast, unlike the old; it is new, that is, perfect, everlasting. God is pleased with it because it shows forth the glory of Jehovah as the God of salvation. How great is the contrast between the old and the new covenant! In the one God demands of sinful man: Thou shalt. In the other God promises: I will. The one is conditional; the other is the manifestation of Gods free grace, and of Gods unlimited power. In the one the promise is neutralised by the disobedience of man; in the other all the promises of God are yea in Christ, and amen in Christ. In the new covenant Christ is all; He is the Alpha and Omega: all things are of God, and all things are sure and steadfast. The blessings of the new covenant are all based upon the forgiveness of sin. God promises to put His laws into our minds, and write them in our hearts, and to be to us a God, because He is merciful to our unrighteousness, and will remember our sins and iniquities no more. The forgiveness of sin is not merely the beginning, but it is the foundation, the source; it is, so to say, the mother of all Divine blessings. For so long as sin is upon the conscience, arid man is not able to draw near unto God, he is separated from the only source of life and blessedness. In the forgiveness of sin God gives Himself, and all things that pertain to life and godliness. To know God is the sum and substance of all blessings, both in this life and in that which is to come. Now, although the law manifests to a certain extent the holiness and truth, the justice and unchangeableness, the goodness and bounty of God, the law does not reveal God Himself, the depth of His sovereign and eternal love, the purpose which He purposed in Himself before the foundation of the world was laid. When in Christ we receive the forgiveness of sin, we behold God. Here is also the source and the commencement, the root and strength of our love to God. We love Him, because He first loved us. We eve much, because much is forgiven unto us. The new obedience, the spiritual worship, the fight and victory of faith, the knowledge and fear and love of God, have their starting-point in the pardon of sin. And this is the new covenant blessing. True, the servants of God always knew this blessing. Of the Divine righteousness both the law and the prophets testify. David describeth this blessedness. The sacrifices typified, faith looked forward to the great atonement. But now that Christ has come, and that He died once for all, we receive forgiveness in a full and perfect manner: there is no more remembrance of sins; no repetition of sacrifice is needed; no yearly recurrence of the day of atonement; in Christ we have redemption in His blood, even the forgiveness of sins. It is in giving this perfect pardon that God renews the heart, and writes in it His laws. We must needs contrast law and gospel. Yet let us not forget that the law from the very outset showed its temporary and negative character, pointed beyond and away from itself; sighed, as it were, after Him, who by fulfilling would take it away, and by taking it away would fulfil it in us, raise us to the still greater height of the new love! All spiritual life flows from Jesus as our Saviour. When we believe in Jesus we are not in the flesh but in the Sprit. His precious blood is not merely our peace, but our strength; and our strength because it is our peace. Justification and sanctification emanate from this one source. When Israel is brought in repentance and faith to the Lord, then shall be fulfilled the gracious purpose of God, which under the law was frustrated through Israels sin and disobedience. Although God was a husband unto them, they brake His covenant. But now, forgiven and renewed, Israel will be in actual reality, and not merely in position, Gods people, and Jehovah will be their God. And because He is God to them, source of light and life, they are His people. Not merely chosen and appointed; not merely called and treated collectively as Gods people; but in reality, according to truth, according to their individual character and experience, the people in whom Gods name is revealed, who show forth His praise, who walk m His ways and obey His will. For then each one individually shall know the Lord. God is known in Judah, said the Psalmist. In their marvelous history, in the Divine messages sent by Moses and the prophets, in the types and ordinances, in the Judges and Kings, God had revealed unto His people His name. His character and will, and His great desire was that they should know Him. How touching is the complaint of Jehovah, that after all the signs which they had seen, and after all His mighty works of redeeming and guiding love, a d after all the words of light and of grace which He had sent them, His people did not know Him f So long had He been with them, and, erring in their hearts, they did not know His ways! What could be more grievous to the fatherly heart of God, yearning to be known, trusted, and loved? But when the Holy Ghost shall be poured out upon them they shall all know Jehovah, from the least to the greatest; though one shall encourage and exhort the other, yet they shall not need to tea h and to say to their neighbour, Know the Lord. In the Church this promise is already fulfilled. From Jesus, the anointed, all Christians receive the Holy Ghost; they have, according to their name, the unction from above. Hence, they possess the teacher who guides into all truth. Knowledge is within them. There is within them a well of living water. They are not dependent on external instruction. There is given unto them the Paraclete, who always reveals the things that are freely given unto us of God. The spiritual man knows all things–all the things of the Spirit, all that pertains to life and godliness. True, he does not know all things actually, or in any given moment; but he knows them potentially. There is within him the light which can see, the mind which can receive all truth. (A. Saphir.)

The difference betwixt the two covenants of works and grace

The covenants of works and grace do differ in the particulars following.

1. In the different consideration of the Author of the one and the other, which are in the first Gods supreme sovereignty, and in the latter His rich mercy.

2. In the procuring cause of them, which was of the former Gods mere will and pleasure, of the latter pity and compassion.

3. In the manner of making the one and the other. The former was without a mediator; the latter with one

4. In the time: the former was made before man had sinned; the latter after his transgression.

5. In the occasion of making the one and the other. The occasion of the former was to try mans faithfulness in that integrity wherein God made him. The occasion of the latter was to show the necessity of mans continual dependence on God.

6. In the confederates or parties with whom the one and the other was made. The former was made with all mankind; the latter with the elect only.

7. In the particular good that was promised. In the former a reward was promised upon fulfilling the condition by man himself (Rom 10:15). In the latter was afforded

(1) A Surety for man (chap. 7:22).

(2) Ability to do what God would accept (Eze 36:27).

(3) A better reward in mans communion with Christ (Jn

14:3; 17:23, 24).

8. In the duties required by the one and the other. Perfect obedience was required by the former; faith and repentance by the latter.

9. In the order of Gods accepting. In the former God accepted the person for the work; which is thus expressed, If thou do well, shalt thou not be accepted? (Gen 4:7). In the latter the work is accepted in reference to the person.

10. In the ratification. The former was ratified by word, promise, and seals. The letter was further ratified by oath (Heb 7:20) and blood Heb 9:16-17)

11. In the issue of the one and the other. The former was violable. It might be forfeited, and was forfeited. The latter is inviolable and shall never be broken (Jer 33:20-21).

12. In the matter of the one and the other. These two covenants do so far differ in the very matter and substance of them as they can no more stand together than the ark of God and Dagon (1Sa 5:3-4). The apostle doth so far oppose works and grace in the case of justification and salvation as they cannot stand together (Rom 11:6). This difference betwixt the covenant of works and grace giveth evidence of Gods wisdom in working by contraries and bringing light out of darkness (2Co 4:6) and good out of evil, as He brought meat out of the eater (Jdg 4:14). For mans sin and misery that fell thereupon caused this better covenant. This is an especial instance to prove that all things work together for good (Rom 8:28). (W. Gouge.)

The agreement betwixt the covenant of grace as it is styled old and new

The covenant of grace hath continued from Adams fall, and shallcontinue to the end of the world. In this respect it is styled an everlasting covenant. But it hath been variously dispensed in the several ages of the world. The greatest difference in the dispensation thereof hath been manifested in the times float passed before and since Christ was exhibited. This difference is so great, as the covenant of grace, though always one and the same in substance, hath been distinguished into an old and new covenant (Heb 8:13). The latitude of the covenant of grace wilt more clearly be discerned if we duly consider the agreement and difference, as it is called old and new. The agreement is manifested–1. In their Author, and that considered in the same respect: namely, as He is our Creator and Lord, and as He is our Redeemer and Father, for so was God of old called and acknowledged (Deu 32:6).

2. In the procuring cause, which was the bee grace and rich mercy of God Luk 1:54-55; Luk 1:72; Luk 1:78).

3. In the same ground and meritorious cause of both, which is Jesus Christ Heb 13:8; Rev 13:8).

4. In the same promises, which are remission of sins, reconciliation with God, and everlasting happiness (Exo 34:7; Lev 8:15; Psa 91:16).

5. In the same duties required, which are faith (Gen 15:6) and repentance (Eze 33:11).

6. In the same ground of stability, which is the continual abode and operation of the Spirit in Gods confederates (Psa 51:11-12).

7. In the same general end, which is the praise of the free grace of God Exo 33:18-19; Exo 34:6).

8. In the same persons with whom the covenants are made, which are sinners by nature but elect of God (Psa 33:12; Psa 89:3).

9. In the same word of faith, whereby the one and other covenant is revealed (Gal 3:8; Heb 4:2).

10. In the same substance of sacraments and the same spiritual food (1Co 10:3-4). (W. Gouge.)

The difference between the covenant of grave as it is styled old and new

The difference betwixt the old and new covenant is

1. In the time. The old was before Christ, the new since (Heb 1:1-2).

2. In the manner of delivering. The old was more obscurely delivered under types and prophecies, the new more clearly (2Co 3:13-14).

3. In the extent. The old was restrained to a select people (Psa 147:19-20); the new is extended to all nations (Mat 28:19).

4. In the mediator. Moses, a mere man, was made the mediator of the old Gal 3:19); but Jesus Christ, God-man, the Mediator of the new (verse 6).

5. In the ratification. The old was ratified by the blood of beasts Exo 24:8); the new by the blood of the Son of God (Heb 9:12).

6. In the efficacy. The old comparatively was a ministration of death, thee new a ministration of the Spirit (2Co 3:7-8).

7. In the kind of confederates. Under the old Gods confederates were in their non-age, as children under tutors and governors (Gal 4:5; Gal 4:7).

8. In the kind of seals or sacraments. Under the old they were more in number, more various in rites, more difficult, more obscure, more earthly. By comparing the sacraments of the one and the other together, this will evidently appear.

9. In the manner of setting forth the promise of God. In the old it was set forth more meanly under temporal blessings (Deu 28:2); under the new, more directly under spiritual and celestial blessings Mat 5:3, &c.).

10. In the yoke that is laid o, the confederates by the one and the other. By the old heavy yoke was laid (Act 15:10); by the new, an easy and light Mat 11:30). So great a difference there is betwixt the new covenant and all other covenants, as it is styled a better covenant. (W. Gouge.)

The two dispensatons are one

The new covenant deals with the same fundamental conceptions which dominated the former one. These are the moral law, knowledge of God, and forgiveness of sin. So far the two dispensations are one. Because these great conceptions lie at the root of all human goodness, religion is essentially the same thing under both covenants. There is a sense in which St. Augustine was right in speaking of the saints under the Old Testament as Christians before Christ. Judaism and Christianity stand shoulder to shoulder over against the religious ideas and practices of all the heathen nations of the world. But in Judaism these sublime conceptions are undeveloped. Nationalism dwarfs their growth. They are like seeds falling on the thorns, and the thorns grow up and choke them. God, therefore, spoke unto the Jews in parables, in types and shadows. Seeing, they saw not; and hearing, they heard not, neither did they understand. Because the former covenant was a national one, the conceptions of the moral law, of God, of sin and its forgiveness, would be narrow and external. The moral law would be embedded in the national code. God would be revealed in the history of the nation. Sin would consist either in faults of ignorance and inadvertence or in national apostasy from the theocratic king. In these three respects the new covenant excels–in respect, that is, of the moral law, knowledge of God, and forgiveness of sin, which y t may be justly regarded as the three sides of the revelation given under the former covenant. (T. C. Edwards, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 8. For finding fault with them] The meaning is evidently this: God, in order to show that the first covenant was inefficient, saith to them, the Israelites, Behold, the days come when I will make a new covenant, c. He found fault with the covenant, and addressed the people concerning his purpose of giving another covenant, that should be such as the necessities of mankind required. As this place refers to Jer 31:31-34, the words finding fault with them may refer to the Jewish people, of whom the Lord complains that they had broken his covenant though he was a husband to them. See below.

With the house of Israel and with the house of Judah] That is, with all the descendants of the twelve sons of Jacob. This is thought to be a promise of the conversion of all the Jews to Christianity both of the lost tribes, and of those who are known to exist in Asiatic and European countries.

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

This is the proof of the faultiness of the Mosaical covenant, from the right cause of it, those who did abuse it.

For finding fault with them: the Lord, by the prophet Jeremiah, being distasted and offended, accuseth, and with complaints and aggravations chargeth the houses of Israel and Judah, both priests and people, for frustrating Gods covenant with them by their unbelief, mistaking Gods mind in it, and using it to justify them, and not bring them unto Christ, who justifieth the ungodly. That the covenant was not faulty in itself, but only accidentally, is evident; for it was given to change hearts, though its spiritual efficacy was not so fully revealed, Deu 10:16; 30:6; for Moses, Joshua, Samuel, David, were saved by the right use of it. It did not bind them by works to obtain justification, for it was delivered with blood, which taught them it was to be had only by faith in Christs blood. But when they would not be led to Christ by it, they were faulty, and not the covenant, and so they perished in their gainsaying. The administration of this covenant by men being so defective, he finds fault with them, and resolves on the change of the administration.

Behold, the days come: Behold, imports attention to and observation of the rare, excellent, and important thing proposed in the word to the eye and mind of those for whom it was written, and to whom it is sent: so is this here, in Jer 31:31; the days of the Messiahs coming in the flesh, when a woman shall compass a man, as Jer 31:22; the known times of grace, Jer 23:5,6. A time to come when the prophet wrote it, past when the apostle quotes it here; so ordered by God to teach those there the imperfection of that covenant administration, so as they might make out to Christ by it, and not rest in it, as he had revealed him to them in the prophecy; and to strengthen believers in their faith in Christ when come, and to convince and leave inexcusable such Jews as would not believe in him, and further to confirm his priesthood.

Saith the Lord: this is not an invention of the prophet, but a revelation of the Supreme Lord to him. It is his certain, true, and infallible speech, illuminating his mind by it, and directing him in his words and writings for to convey it to those to whom he sent him; so that the word is firm, and worthy of all acceptation; and the more of the Hebrews, because sent by Jeremiah, a Levitical priest, to them.

I will make a new covenant with the house of Israel and with the house of Judah: I will make perfect and complete. In the prophet it is I will strike or cut, because in covenant-making the sacrifices were cut asunder; and thence is it transferred figuratively, to signify covenant-making. A covenant, for form and manner of administration, second, later, better, stronger, and more excellent than the Mosaical; such as should be effectual to Gods saving ends in the ministry of Christ, with the whole seed of Jacob, the visible church of God, when the prophet wrote this, divided into two kingdoms of Israel and Judah, and that of Israel removed afar off by the Assyrian, and seemingly lost, but by this covenant to be made one people again, and to be saved by Christ, David their King, Jer 23:5,6; Eze 37:21-28.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8. finding fault with themthepeople of the old covenant, who were not made “faultless”by it (Heb 8:7); and whosedisregard of God’s covenant made Him to “regardthem not” (Heb 8:9).The law is not in itself blamed, but the people who hadnot observed it.

he saith (Jer31:31-34; compare Eze 11:19;Eze 36:25-27). At Rama, theheadquarters of Nebuzar-adan, whither the captives of Jerusalem hadbeen led, Jeremiah uttered this prophecy of Israel’s restorationunder another David, whereby Rachel, wailing for her lost children,shall be comforted; literally in part fulfilled at the restorationunder Zerubbabel, and more fully to be hereafter at Israel’s returnto their own land; spiritually fulfilled in the Gospel covenant,whereby God forgives absolutely His people’s sins, and writes His lawby His Spirit on the hearts of believers, the true Israel. “Thisprophecy forms the third part of the third trilogy of the three greattrilogies into which Jeremiah’s prophecies may be divided: Jeremiah21-25, against the shepherds of the people; Jeremiah 26-29, againstthe false prophets; Jeremiah 30 and 31, the book of restoration”[DELITZSCH in ALFORD].

Behold, the days comethefrequent formula introducing a Messianic prophecy.

makeGreek,“perfect”; “consummate.” A suitable expression asto the new covenant, which perfected what the old could not (compareend of Heb 8:9, with end of Heb8:10).

Israel . . . JudahTherefore,the ten tribes, as well as Judah, share in the new covenant. As bothshared the exile, so both shall share the literal and spiritualrestoration.

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

For finding fault with them,…. Both with the covenant, which had its faults, and with the people who continued not in it, and were therefore disregarded by the Lord, Heb 8:9

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; the words are cited from Jer 31:31 in which God promises a “new covenant”; so called, not because newly made; for with respect to its original constitution, it was made from eternity; Christ the Mediator of it, and with whom it was made, was set up from everlasting; and promises and blessings of grace were put into his hands before the world began: nor is it newly revealed, for it was made known to Adam, and in some measure to all the Old Testament saints, though it is more clearly revealed than it was; but it is so called in distinction from the former administration of it, which is waxen old, and vanished away; and with respect to the order of succession, it taking place upon the former being removed; and on account of the time of its more clear revelation and establishment being in the last days; and because of its mode of administration, which is different from the former, in a new way, and by the use of new ordinances; and because it is always new, its vigour and efficacy are perpetual; it will never be antiquated, or give place to another; and it provides for, and promises new things, a new heart, a new spirit, c. to which may be added, that it is a famous, excellent covenant, there is none like it just as an excellent song is called a new song. The persons with whom this covenant is promised to be made, are the houses of Israel and Judah; which being literally taken, had its fulfilment in the first times of the Gospel, through the ministry of John the Baptist, Christ, and his apostles, by whom this covenant was made known to God’s elect among the twelve tribes; but being mystically understood, includes both Jews and Gentiles, the whole Israel of God; Israel not after the flesh, but after the Spirit; such as were Jews inwardly; God’s elect of every nation: the word , rendered, “I will make”, signifies, I will consummate, or finish, or end, or fulfil it; which shows the perfection of this covenant, and the imperfection of the former; and that what was typified in the first is fulfilled in this; and that it is now established and ratified by Christ; and is so finished, as to the manifestation and administration of it, that there will be no alteration made in it, nor any addition to it: the time of doing all this is called “the days to come”; the last days, the days of the Messiah, which were future in Jeremiah’s time: and a “behold” is prefixed to the whole, as a note of attention, this being an affair of great moment and importance; and as a note of demonstration, or as pointing to something that was desired and expected; and as a note of admiration, it containing things wonderful and marvellous.

Fuente: John Gill’s Exposition of the Entire Bible

Finding fault with them ( ). Present middle participle of (cf. ), old verb, in N.T. only here and Ro 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in verses Heb 8:8-12; Jer 38:31-34 (in LXX 31:31-34) in full which calls for little explanation or application to prove his point (verse 13).

I will make (). Future active of , old compound verb to accomplish as in Mark 13:4; Rom 9:28.

A new covenant ( ). In 12:24 we have , but in 1Co 11:25. is fresh, on new lines as opposed to the old () as in 2Cor 3:6; 2Cor 3:14; is young or not yet old.

Fuente: Robertson’s Word Pictures in the New Testament

For finding fault with them [ ] . 204 Them signifies the possessors of the first covenant. The prophet says what follows by way of blame. The passage cited is Jeremiah 38, LXX (A. V. 31); 31 – 34. The writer assumes that Jeremiah’s new covenant means the Christian covenant.

I will make [] . Rend. I will conclude or consummate. See on Luk 4:13. Only here in Hebrews, and once in Paul, Rom 9:28, a citation.

With the house [] . The preposition marking direction toward. A new covenant [ ] . Always kainh in the phrase new covenant, except Heb 12:24, where we have nea. For the distinction see note there, and on Mt 26:29.

Fuente: Vincent’s Word Studies in the New Testament

1) “For finding fault with them, he saith,” (memphomenos gar autous legei) “For finding fault with them, he says,” he speaks, has somewhat to say because of the faults and weaknesses, infirmities, etc. of the priests, sacrifices, ordinances, etc. and their insufficiencies and inadequacies, Jer 31:32-34.

2) “Behold, the days come, saith the Lord,” (idou hemerai erchontai legei kurios) “Behold, days are coming, (approaching) says (the) Lord,” the day of God’s new or restored covenant to natural Israel when they shall be graffed into God’s purpose again, Rom 11:23-25.

3) “When I shall make a new covenant,” (kai sunteleso diatheken kainen) “And I will effect a new covenant,” complete, bring to fruition, or to fullness, a new covenant, Jer 33:12-17.

4) “With the house of Israel,” (epi ton oikon Israel) “Upon or over the house hold of Israel,” to restore National and natural Israel to her land in peace, Jer 32:40.

5) “And with the house of Judah,” (kai epi ton oikon iouda) “And upon or over the household of Judah,” Jer 31:31; Over it our Lord is to reign in regal royalty forever, Luk 1:32-33.

This future reign of Christ is a new covenant to Israel and Judah only in the sense that he reinstitutes or restores blessings promised in his first covenant to them, blessings delayed because of their sins, Rom 11:20-22.

Fuente: Garner-Howes Baptist Commentary

8. Behold, the days come, etc. (Jer 31:31.) The Prophet speaks of future time; he arraigns the people of perfidy, because they continued not faithful after having received the Law. The Law, then, was the covenant which was broken, as God complains, by the people. To remedy this evil, he promised a new and a different covenant, the fulfillment of which prophecy was the abrogation of the old covenant.

But it may be said, the Apostle seems unreasonably to turn this prophecy to suit his own purpose; for here the question is respecting ceremonies, but the Prophet speaks of the whole Law: what has it to do with ceremonies, when God inscribes on the heart the rule of a godly and holy life, delivered by the voice and teaching of men? To this I reply that the argument is applied from the whole to a part. There is no doubt but that the Prophet includes the whole dispensation of Moses when he says, “I have made with you a covenant which you have not kept.” Besides, the Law was in a manner clothed with ceremonies; now when the body is dead, what is the use of garments? It is a common saying that the accessory is of the same character with his principal. No wonder, then, that the ceremonies, which are nothing more than appendages to the old covenant, should come to an end, together with the whole dispensation of Moses. Nor is it unusual with the Apostles, when they speak of ceremonies, to discuss the general question respecting the whole Law. Though, then, the prophet Jeremiah extends wider than to ceremonies, yet as it includes them under the name of the old covenant, it may be fitly applied to the present subject.

Now, by the days which the prophet mentions, all agree that Christ’s kingdom is signified; it hence follows, that the old covenant was changed by the coming of Christ. And he names the house of Israel and the house of Judah, because the posterity of Abraham had been divided into two kingdoms. So the promise is to gather again all the elect together into one body, however separated they may have been formerly.

Fuente: Calvin’s Complete Commentary

(8) Finding fault with them.Not, with it, but with those through whom the covenant had failed. The following quotation (Heb. 8:8-12) is taken from Jer. 31:31-34. It is the crowning point of that collection of prophecies which is brought together in Heb 30-33, descriptive of the hope and salvation of Israel. The characteristics of the prophecy and its significance in this place will be noticed below (Heb. 8:12). The quotation agrees in the main with the LXX. (and, except in Heb. 8:11. with the text contained in the Alexandrian MS.), and in one clause only fails to represent the meaning of the Hebrew original. The only point requiring notice in this verse is the substitution of I will accomplish for I will make. The new word closely answers to that which was used in Heb. 8:6, ordained. (See the Note.)

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

8. For To quote the proof.

Finding fault with them Them, like their, in Heb 8:9, refers to the people under the first covenant as morally faulty under it, and needing a new. He (God, whose the words are) saith. In Jer 31:31-34. Delitzsch thus describes the sad crisis in which these predictions were, originally, by the prophet uttered: “After the sack of Jerusalem, Jeremiah, with the other captives, was brought in chains to Rama, where Nebuzaradan had his headquarters. Then took place, at God’s special command, his prophecies of the future entire restoration of Israel, of another David, of Rachel’s wailing over her children at Rama, and their future return; of the new covenant, resting on absolute and veritable forgiveness of sins, which Jehovah would make with his people; these prophecies forming the third part of the three great triologies into which the prophecies of Jeremiah may be divided: chap. 21-25, the book against the shepherds of the people; chap. 26-29, the book of Jeremiah’s conflict against the false prophets; chap. 30, 31, the book of restoration.”

Behold, the days come We have here presented, in the words of the prophet, a picture of the glories of the Messianic age. The future lies in mass before the prophet; but he discerns only the radiant points of the Christian ages, the darker back grounds being invisible to his view. This luminous picture is presented before Israel in a dark hour of her history to cheer her hope for a nobler future. Israel and Judah, the two kingdoms, once one under David and Solomon, now divided. The former was carried into captivity first of the two.

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

‘For finding fault with them, he says, “Behold, the days come,” says 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,” says the Lord.’

‘For finding fault with them.’ That is with the people of the old covenant. They had been welcomed within His covenant but they had failed grievously. Far from obeying Him they had thrust aside His requirements and refused to listen to Him, and this in spite of the fact that He had ‘taken them by the hand’ so as to watch over them. Thus ‘finding fault’ was putting it mildly. He was disgusted with them and ashamed. Things had become such that He no longer regarded them.

‘Behold, the days come.’ But one day, Jeremiah had said, days would come when He would step in with a new covenant for the days ahead. One day He would act to implement this new covenant, and it would be unconditionally. And now at last ‘the coming days’ were here. These introductory words as used by the prophets looked ahead to the time when God would act in saving power, and now in Jesus Christ by the Holy Spirit He has so acted.

‘That I will make a new covenant.’ The old covenant had been on the basis of His deliverance of them from Egypt (Exo 20:1-2). But it had failed because of the people’s obstinacy and disobedience. Thus they had not continued in the covenant. And that was why when they cried to Him in trouble He had not regarded them.

But now He would make with them a new covenant of a different type, not one where He stated His requirements and looked for them to obey, but one where He wrote His words in their hearts so that they would obey as a consequence of His activity, and in response to His Spirit. It would be a covenant divinely wrought in their hearts. He would work in them to will and to do of His good pleasure (Php 2:13). It would bring about the rise of the new Kingly Rule of God over all the people of God (the house of Israel and the house of Judah), and all God’s people would be united as one.

‘With the house of Israel and with the house of Judah.’ Compare Eze 37:19-20; Eze 37:22 where this idea is connected with the everlasting Kingdom (no thought of a Millennium there). It is the everlasting Kingdom, under the everlasting Prince (Eze 37:24-25), in accordance with the everlasting covenant (Eze 37:26), validated by the tabernacle (Eze 37:27), which is an everlasting sanctuary (Eze 37:28).

With regard to this we should note that the early church saw themselves, not as replacing Israel, or as being a kind of ‘spiritual Israel’, but as being the true Israel. They did not see themselves as taking the place of Israel but as being Israel itself. They entered Israel by submission to the God of Israel, as many had before them (Exo 12:38; Exo 12:48). They had been alienated, shut off, from the commonwealth of Israel and strangers to the covenant of promise (Eph 2:12). But now they had been made one with the true Israel, ‘made nigh in the blood of Christ’ (Eph 2:14). They were no longer strangers and sojourners, they were fellow-citizens with God’s holy people and of the household of God (see Eph 2:13-22; Gal 3:29; Gal 6:16).

Thus they could now be called ‘sojourners of the Dispersion’ (1Pe 1:1), a technical description of the scattered people of God. Note in this regard that Peter never refers to Gentiles except as unbelievers. To him Gentiles are ‘the opposition’. And they are thus seen as in contrast with those he is writing to, that is, with believing Jews and Gentiles united as one in Christ.

They can also be called ‘the twelve tribes of the Dispersion’ (Jas 1:1). Note again in this regard that James nowhere refers to Gentile Christians even though he is dealing with behaviour towards others, thus he clearly sees them as included in this introduction. It is impossible to believe that James was so insulated against Gentile Christians that, if he was writing to believing Jews, he would not refer to how his believing fellow-countrymen should behave towards their fellow-believers in a letter with such an emphasis on behaviour, when it would have been a crucial question for believing Jews living in a Gentile world. The only acceptable explanation is that he saw both believing Jews and Gentiles as included in his description of those he was writing to. John also would later describe the whole church in terms of the twelve tribes of Israel (Rev 7:3-8).

So the church saw themselves as inheritors of the promises, as true sons of Abraham (Gal 3:29). As Paul had told them, ex-Gentile believers had been grafted in to the olive tree, and the unbelieving in Israel had been cut off (Rom 11:15-24).

This fact is exceedingly important in interpreting the Old Testament. We do not ‘spiritualise’ the promises to Israel, we simply recognise that they apply to the new Israel as it now  literally continued in the church. It is true that the detail is not always literally carried out, for the prophets had to speak in illustrations and parables, in copies and shadows, about what they did not fully understand, just as Moses had had to before them. They spoke in earthly terms of heavenly realities, exactly as God represented it to them and as He had represented it to Moses in the Mount. They revealed ideas which were a copy and shadow of the true. The New Testament reveals this quite clearly here and elsewhere, and points to the realities indicated by these copies and shadows. The old tabernacle is pointing to the new tabernacle in Heaven (Heb 8:2). The old Temple is pointing to the new Temple, the temple of the Holy Spirit (1Co 3:9-16; Eph 2:20-22 compare Rev 3:12), and again to the heavenly Temple described constantly in Revelation. The old Jerusalem is pointing to, and is replaced by, the new, real, heavenly Jerusalem (Heb 12:12; Gal 4:25-26), the real as opposed to the shadow. The old idea of the ‘everlasting kingdom’ is subsumed into the ‘Kingly Rule of God’. The old has gone, the new has come. The importance of earthly Jerusalem is no more. It is the Jerusalem above which will see fulfilled all God’s promises concerning Jerusalem that have not yet been fulfilled. To cling to the old Israel, and the old Jerusalem, and the old Temple, and the old sacrifices, is to cling to a past that is no more.

Thus they would see these promises as completely fulfilled in themselves. The writer may well have seen the two parts described (Israel and Judah) as referring to believing Jews (for ‘Jews’ were yehuthi, those of Judah) and believing Gentiles (the new Israel, the Israel of God – Gal 6:16) as being united in one (Eph 2:12-22), but however that may be he is emphasising that none of all the people of God were excluded. (That this description does not refer to some later application of the covenant yet to come is brought out by the fact that there is even now no separation between Israel and Judah among the Jews, and never genuinely can be again).

This is the new covenant which was in Jesus’ mind at the Last Supper when He spoke of the cup as ‘the new covenant in my blood’ (1Co 11:25; Luk 22:20) which was poured out for us. For the new covenant was sealed by the shedding of His blood which made it possible. And it embraced both Jews and Gentiles in the Israel of God.

‘New (kainos).’ New and of a different kind.

‘Says the Lord.’ This is repeated three times in the passage stressing the complete nature of the covenant. It also stresses God’s complete sovereign status with regard to the covenant. While the people will have a responsive part in it, it will be God initiated, and God fulfilled. It is of His will, and not theirs.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 8:8. For finding fault with them, &c. “For God having accused and reproved the Jews by the prophet Jeremiah, Jer 31:31, &c. for their transgressions of that covenant, (he says,) Observe with attention, wonder, and joy, The days are coming and hastening on apace, (says the Sovereign Lord of heaven and earth,) even the days of the Messiah, whom you expect to come, when I will assuredly set up a near covenant-dispensation; and I will establish it with my faithful people, who yield to be saved by grace, and perseveringly cleave to me in faith, both with those who are among the ten tribes of Israel, and with those of the house of Judah, including that of Benjamin, who in all their turns have shamefully violated my present covenant with them: and I will make it not with those only who belong to any of these tribes, but with all my spiritual Israel who were typified by them; and who under the gospel state, whether they be Jews or Gentiles, shall be called the Israel of God. Gal 6:16.” That the true Israel of God, of what nation soever, are to be included under these characters or descriptions of Israel and Judah, appears; because the persons here intended, are those who through grace would receive the laws of Jehovah into their mind and hearts; which cannot be said of the whole body of Israel after the flesh, much less of every one of them, but holds good of all the spiritual Israel, whether Jews or Gentiles, and of none but them.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 8:8 . Making good of the assertion, Heb 8:7 , that the Old Covenant was not free from fault, and God on that account made known His purpose of establishing a New one. Since manifestly corresponds to the , Heb 8:7 , and there the non-freedom from blame regards the covenant itself, not the possessors thereof, it is more natural to combine with (Faber Stapulensis, Piscator, Schlichting, Grotius, Limborch, Peirce, Michaelis, Chr. Fr. Schmid, Storr, Kuinoel, Klee, Bleek, Stein, Bloomfield, Reiche, Comment, crit . p. 65 sq.; Conybeare, Moll, Kurtz, Ewald, M‘Caul, and others) than what is certainly possible in a grammatical respect (see the Lexicons) to join it to (Peshito, Vulgate, Chrysostom, Oecumenius, Theophylact, Luther, Calvin, Beza, Er. Schmid, Bengel, Wolf, Carpzov, Heinrichs, Bhme, Stengel, Bisping, Delitzsch, Alford, Maier, Hofmann, al .).

] sc . . Comp. the thrice-occurring in the following citation (Heb 8:8-10 ).

] He saith unto them , namely, the possessors of the .

The citation beginning with , and extending to the close of Heb 8:12 , is from Jer 31 . (LXX. 38):31 34, after the LXX., with slight deviations.

] so in the LXX. of the Cod. Alex . The Cod. Vatican , and others have .

In place of , it reads in the LXX.: . Perhaps a change designedly made in order to characterize the New Covenant as a completed or perfect one.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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:

Ver. 8. For finding fault with them ] Or, finding fault with it, that is, with the covenant; he saith to them, “Behold, the days,” &c. So Junlus readeth and senseth it.

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

8 12 .] Proof, that a place for a second is contemplated , by citation from Jeremiah.

Fuente: Henry Alford’s Greek Testament

8 .] For (there is an ellipsis of , and the introduces the substantiation of the assertion) blaming them (so ref. 2 Macc., . The dative after is common in Greek: see Herod. iii. 4; iv. 180: Xen. Cyr. i. 4. 6, and many other examples in Bleek. But seeing that it appears difficult, after the word has been used of the covenant , to apply the blame in to any object but the covenant, many Commentators have taken the participle absolutely, and joined with . So Faber Stapulensis, Piscator, Schlichting, Grot., Limborch, Peirce, Michaelis, Storr, Kuinoel, Bleek, De Wette, Lnem., al. But I cannot believe that the objective pronoun would be so loosely and ambiguously put, were it meant to be joined to . It surely must have been . And there is a propriety, which the ancients have not failed to observe, in , instead of or . So Chrys., having explained . , by , proceeds, , , , . . And so Syr., vulg., c., Thl., Luther, Calv., Beza, Bengel, Wolf, al.) He saith (the following citation is the great prophetic passage Jer 31:31-34 , see also Eze 36:25-27 . “After the sack of Jerusalem, Jeremiah with the other captives was brought in chains to Rama, where Nebuzaradan had his head quarters. There took place, at God’s special command, his prophecies of the future entire restoration of Israel, of another David, of Rachel’s wailing over her children at Rama, and their future return, of the new covenant resting on absolute and veritable forgiveness of sins which Jehovah would make with his people, these prophecies forming the third part of the third trilogy of the three great trilogies into which the prophecies of Jeremiah may be divided: ch. 21 25, the book against the shepherds of the people; ch. 26 29, the book of Jeremiah’s conflict against the false prophets; ch. Jer 30:31, the book of restoration.” Delitzsch. “The question which has before now been abundantly handled, whether the saying refers to the return of the exiles, or to the covenant of which Christ is the mediator, or to the future general conversion of the Jews, or whether some things in it to one of these, some to another, or whether the whole in its lower literal sense to the return of the exiles and in its higher spiritual sense to Christ and His kingdom, must be answered by the considerations before adduced on ch. Heb 1:5 . It belongs throughout to the cycle of Messianic prophecies, and is one of the most beautiful and sublime of them; and its true fulfilment can only be sought in the covenant brought in by the Saviour, and in the salvation through Him imparted to mankind, and ever more and more unfolded and completed. This is the case, however this salvation, in the perception and declaration of the Prophet, is bound up with the restoration of the ancient covenant people and their reunion in the land of their home.” Bleek), Behold, the days come, saith the Lord ( LXX-B, but [39] [40] . “The prophecy, taken from this rich cycle of eschatologic prophecies, whose clear Messianic sense allows of no evasion, begins with Jeremiah’s constant formula, .” Delitzsch), and ( explicative, answering to the Heb. in an apodosis), I will accomplish upon (LXX, . . . The difference is beyond doubt intentional, to set forth the completeness of the new covenant. Twice in this same book (reff.), the LXX have rendered this same Heb. expression, by . Augustine urges the word “consummabo,” De Spir. et Lit. c. 19 (34), vol. x. pt. i, “Quid est consummabo, nisi implebo?” , with the accusative of motion, the covenant being brought upon them) the house of Israel and upon the house of Judah (both these, Israel first and Judah afterwards, were sent into captivity for their sins: and both are specified severally in God’s promise of grace and restoration) a new covenant (on see on ch. Heb 7:22 ),

[39] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 : as also the leaves containing , Joh 6:50 , to , Joh 8:52 . It is generally agreed that it was written at Alexandria; it does not, however, in the Gospels , represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century .

[40] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .

Fuente: Henry Alford’s Greek Testament

finding fault. Greek. memphomai. See Rom 9:19.

LORD. App-98.

make = consummate, or complete.

new. Greek. kainos. See Mat 9:17.

Fuente: Companion Bible Notes, Appendices and Graphics

8-12.] Proof, that a place for a second is contemplated, by citation from Jeremiah.

Fuente: The Greek Testament

Heb 8:8. ) A choice expression, as in the last verse. Ammonius: , , Blame is an accusation against a careless person; and , disregard, carelessness, was the fault of the ancient people. There was active (practical) carelessness or disregard, on the part of the people, which provoked God not to care for or regard them; Heb 8:9 ( ), note.-) finding fault with them who were under the Old Testament: governs the dative.-, behold) Jer 31:31-34. We shall point out where the LXX. differ.-) LXX., ; and so Heb 8:9-10 : for the very solemn phrase, saith the Lord, is used thrice.-) LXX., , the Heb.; for which word the LXX. give , Jer 34:8; Jer 34:15. The expression is suited to this passage, I will perfect; comp. with the antithesis at the end of Heb 8:9, and with the promise at the end of Heb 8:10.-) LXX., : Heb. , with. The dative is retained, Heb 8:9, as to the Old Testament; but the preposition , concerning, with respect to (super), is more significant in respect of the New Testament.–, Israel-Judah) Therefore the Ten Tribes, as well as Judah, are partakers of this covenant.

Fuente: Gnomon of the New Testament

, , , , . [7]

[7] TRANSLATION. Stuart and Conybeare and Howson connect the with : But finding fault [with the first covenant], he says to them; i.e., the Jews. , according to the first of these critics, appears to reduplicate upon the of the preceding verse. ED.

For finding fault with them, [complaining of them,] he saith, Behold, the days come, saith the LORD , and I will make [when I will make] a new covenant with the house of Israel and the house of Judah.

In this verse the apostle entereth upon the proof of his argument laid down in that foregoing. And this was, that the first covenant was not , unblamable, or every way sufficient for Gods general end; because there was room left for the introduction of another, which was done accordingly.

Of this covenant, so to be introduced, he declareth, in the testimony of the prophet afterwards, two things:

1. The qualification of it, or its especial adjunct; it was new, Heb 8:8.

2. A description of it:

(1.) Negative, with respect unto the old, Heb 8:9.

(2.) Positive, in its nature and effectual properties, Heb 8:10-12.

From all which he inferreth the conclusion which he was contending for, enforced with a new consideration confirming it, Heb 8:13 : which is the sum of the last part of this chapter.

There are two general parts of this verse:

1. The introduction of the testimony, to be improved from the occasion of it, as expressed by the apostle.

2. The testimony itself which he insists on.

The FIRST is in these words: For finding fault with them, he saith. Wherein we have,

1. The note of connection;

2. The ground whereon the testimony is built;

3. The true reading of the words is to be considered:

1. There is the causal conjunction, , for, which gives them connection unto the foregoing verse. That which is designed, is the confirmation of the foregoing argument. This is the proof of the assertion, that place was sought for another covenant, which evinced the insufficiency of the former; for. And the reason it intimates doth not consist in the words wherewith it is joined, finding fault with them; but respects those following, he saith, For… he saith, Behold, the days come: which directly prove what he had affirmed.

2. There is the ground intimated of what is affirmed in the ensuing testimony. For the new covenant was not to be introduced absolutely, without the consideration of anything foregoing, but because the first was not , or unblamable. Therefore the apostle shows that God brought it in a way of blame. He did it finding fault with them.

3. These words may be diversely distinguished and read. For,

(1.) Placing the note of distinction thus, , , the sense is, For finding fault, complaining, blaming, he saith unto them; so that expression, , finding fault, respects the covenant itself. Piscator was the first, that I know of, who thus distinguished the words; who is followed by Schlichtingius and others. But

(2.) Place the note of distinction at , as it is by most interpreters and expositors, and then the sense of the words is rightly expressed in our English translation, For finding fault with them, (that is, with the people,) he saith. And may be regulated either by or .

The reasons for fixing the distinction in the first place are,

(1.) Because , finding fault, answers directly unto , was not without fault. And this contains the true reason why the new covenant was brought in. And,

(2.) It was not Gods complaint of the people that was any cause of the introduction of the new covenant, but of the old covenant itself, which was insufficient to sanctify and save the church.

But these seem not of force to change the usual interpretation of the words, For,

(1.) Although the first covenant was not every way perfect with respect unto Gods general end towards his church, yet it may be it is not so safe to say that God complained of it. When things or persons change the state and condition wherein they were made or appointed of God, he may complain of them, and that justly. So when man filled the world with wickedness, it is said that it repented the LORD that he had made man on the earth. But when they abide unaltered in the state wherein they were made by him, he hath no reason to complain of them. And so it was with the first covenant. So our apostle disputes about the law, that all the weakness and imperfection of it arose from sin; where there was no reason to complain of the law, which in itself was holy, just, and good.

(2.) God doth in this testimony actually complain of the people, namely, that they brake his covenant; and expresseth his indignation thereon, he regarded them not. But there is not in this testimony, nor in the whole context or prophecy whence it is taken, nor in any other place of Scripture, any word of complaint against the covenant itself, though its imperfection as unto the general end of perfecting the church-state, be here intimated.

(3.) There is an especial remedy expressed in the testimony against the evil which God complains of, or finds fault with in the people. This was, that they continued not in his covenant. This is expressly provided against in the promise of this new covenant, verse 10. Wherefore,

(4.) God gives this promise of a new covenant together with a complaint against the people, that it might be known to be an effect of free and sovereign grace. There was nothing in the people to procure it, or to qualify them for it, unless it were that they had wickedly broken the former. And we may hence observe,

Obs. 1. God hath ofttimes just cause to complain of his people, when yet he will not utterly cast them off. It is mere mercy and grace that the church at all seasons lives upon; but in some seasons, when it falls under great provocations, they are signalized.

Obs. 2. It is the duty of the church to take deep notice of Gods complaints of them. This, indeed, is not in the text, but ought not to be passed by on this occasion of the mention of Gods complaining, or finding fault with them. And God doth not thus find fault only when he speaks immediately by new revelations, as our Lord Jesus Christ found fault with and rebuked his churches in the revelation made unto the apostle John; but he doth it continually, by the rule of the word. And it is the especial duty of all churches, and of all believers, to search diligently into what God finds fault withal in his word, and to be deeply affected therewith, so far as they find themselves guilty. Want hereof is that which hath laid most churches in the world under a fatal security. Hence they say, or think, or carry themselves, as though they were rich and increased in goods, and had need of nothing, when indeed they are wretched, and miserable, and poor, and blind, and naked. To consider what God blames, and to affect our souls with a sense of guilt, is that trembling at his word which he so approves of. And every church that intends to walk with God unto his glory ought to be diligent in this duty. And to guide them herein, they ought carefully to consider,

1. The times and seasons that are passing over them. God brings his church under variety of seasons; and in them all requires especial duties from them, as those wherein he will be glorified in each of them. If they miss it herein, it is that which God greatly blames and complains of. Faithfulness with God in their generation, that is, in the especial duties of the times and seasons wherein they lived, is that which Noah, and Daniel, and other holy men, are commended for. Thus there are seasons of the great abounding of wickedness in the world; seasons of great apostasy from truth and holiness; seasons of judgment and of mercy, of persecution and tranquillity. In all these, and the like, God requireth especial duties of the church; whereon his glory in them doth much depend. If they fail here, if they are not faithful as unto their especial duty, God in his word finds fault with them, and lays them under blame. And as much wisdom is required hereunto, so I do not judge that any church can discharge its duty in any competent measure without a due consideration of it. For in a due observation of the times and seasons, and an application of ourselves unto the duties of them, consists that testimony which we are to give unto God and the gospel in our generation. That church which considers not its especial duty in the days wherein we live, is fast asleep; and it may be doubted whether, when it is awaked, it will find oil in its vessel or no.

2. The temptations which are prevalent, and which unavoidably we are exposed unto. Every age and time hath its especial temptations; and it is the will of God that the church should be exercised with them and by them. And it were easy to manifest, that the darkness and ignorance of men, in not discerning the especial temptations of the age wherein they have lived, or neglecting of them, have been always the great causes and means of the apostasy of the church. Hereby hath superstition prevailed in one age, and profaneness in another; as false and noxious opinions in a third. Now, there is nothing that God requires more strictly of us, than that we should be wakeful against present prevalent temptations; and he chargeth us with guilt where we are not so. And those which are not awake with respect unto those temptations which are at this day prevalent in the world, are far enough from walking before God unto all well-pleasing. And sundry other things of the like nature might be mentioned unto the same purpose.

Obs. 3. God often surpriseth the church with promises of grace and mercy. In this place, where God complaineth of the people, findeth fault with them, chargeth them for not continuing in his covenant, and declares, that, as unto any thing in themselves, he regarded them not, it might be easily expected that he would proceed unto their utter casting off and rejection. But instead hereof, God surpriseth them, as it were, with the most eminent promise of grace and mercy that ever was made, or could be made unto them. So he doth in like manner, Isa 7:13-14; Isa 57:17-19. And this he will do,

1. That he may glorify the riches and freedom of his grace. This is his principal end in all his dispensations towards his church. And how can they be made more conspicuous than in the exercise of them then, when a people are so far from all appearance of any desert of them, as that God declares his judgment that they deserve his utmost displeasure?

2. That none who have the least remainder of sincerity, and desire to fear the name of God, may utterly faint and despond at any time, under the greatest confluence of discouragements. God can come in, and will ofttimes, in a way of sovereign grace, for the relief of the most dejected sinners. But we must proceed with our exposition.

The SECOND thing contained in this verse, is the testimony itself insisted on. And there is in the testimony,

1. The author of the promise declared in it, He saith; as afterwards, Saith the Lord .

2. The note of its introduction, signalizing the thing intended, Behold.

3. The time of the accomplishment of what is here foretold and here promised, The days come wherein.

4. The thing promised is a covenant: concerning which is expressed,

(1.) He that makes it, I, I will make;

(2.) Those with whom it is made, the house of Israel, and the house of Judah;

(3.) The manner of its making, ;

(4.) The property of it, it is a new covenant.

1. He who gives this testimony is included in the word , he saith, For finding fault with them, he saith. He who complains of the people for breaking the old covenant, promiseth to make the new. So in the next verse it is expressed, Saith the Lord . The ministry of the prophet was made use of in the declaration of these words and things, but they are properly his words from whom they are by immediate inspiration.

Obs. 4. He saith, that is, , saith the LORD , is the formal object of our faith and obedience. Hereinto are they to be referred, herein do they acquiesce, and in nothing else will they so do. All other foundations of faith, as, Thus saith the pope,or Thus saith the church,or Thus said our ancestors,are all but, delusions. Thus saith the LORD , gives rest and peace.

2. There is the note of introduction, calling, unto attendance, , , Behold. It is always found eminent, either in itself or in some of its circumstances, that is thus prefaced. For the word calls for a more than ordinary diligence in the consideration of and attention unto what is proposed. And it was needful to signalize this promise; for the people unto whom it was given were very difficultly drawn from their adherence unto the old covenant, which was inconsistent with that now promised. And there seems to be somewhat more intimated in this word than a call unto special attention; and that is, that the thing spoken of is plainly proposed unto them concerned, so as that they may look upon it, and behold it clearly and speedily. And so is this new covenant here proposed so evidently and plainly, both in the entire nature and properties of it, that unless men wilfully turn away their eyes, they cannot but see it.

Obs. 5. Where God placeth a note of observation and attention, we should carefully fix our faith and consideration. God sets not any of his marks in vain. And if, upon the first view of any place or thing so signalized, the evidence of it doth not appear unto us, we have a sufficient call unto further diligence in our inquiry. And if we are not wanting unto our duty, we shall discover some especial impression of divine excellency or another upon every such thing or place.

Obs. 6. The things and concernments of the new covenant are all of them objects of the best of our consideration. As such are they here proposed; and what is spoken of the declaration of the nature of this covenant in the next verse is sufficient to confirm this observation.

3. The time is prefixed for the accomplishment of this promise: , the days come. Known unto God are all his works from the foundation of the world; and he hath determined the times of their accomplishment. As to the particular precise times or seasons of them, whilst they are future, he hath reserved them unto himself, unless where he hath seen good to make some especial revelation of them. So he did of the time of the sojourning of the children of Israel in Egypt, Gen 15:13; of the Babylonish captivity, and of the coming of the Messiah after the return of the people, Daniel 9. But from the giving of the first promise, wherein the foundation of the church was laid, the accomplishment of it is frequently referred unto the latter days. See our exposition on Heb 1:1-2. Hence under the old testament the days of the Messiah were called the world to come, as we have showed, Heb 2:5. And it was a periphrasis of him, that he was , Mat 11:3, He that was to come. And the faith of the church was principally exercised in the expectation of his coming. And this time is here intended. And the expression in the original is in the present tense, , from the Hebrew, , the days coming; not the days that come, but the days come. And two things are denoted thereby:

(1.) The near approach of the days intended. The time was now hastening apace, and the church was to be awakened unto the expectation of it: and this accompanied with their earnest desires and prayers for it; which were the most acceptable part of the worship of God under the old testament.

(2.) A certainty of the thing itself was hereby fixed in their minds. Long expectation they had of it, and now stood in need of new security, especially considering the trial they were falling into in the Babylonish captivity; for this seemed to threaten a defeat of the promise, in the casting away of the whole nation. The manner of the expression is suited to confirm the faith of them that were real believers among them against such fears. Yet we must observe, that from the giving of this promise unto the accomplishment of it was near six hundred years. And yet about ninety years after, the prophet Malachi, speaking of the same season, affirms, that the Lord , whom they sought, should suddenly come to his temple, Mal 3:1.

Obs. 7. There is a time limited and fixed for the accomplishment of all the promises of God, and all the purposes of his grace towards the church. See Hab 2:3-4. And the consideration hereof is very necessary unto believers in all ages:

(1.) To keep up their hearts from desponding, when difficulties against their accomplishment do arise, and seem to render it impossible. Want hereof hath turned aside many from God, and caused them to cast their lot and portion into the world.

(2.) To preserve them from putting themselves on any irregular ways for their accomplishment.

(3.) To teach them to search diligently into the wisdom of God, who hath disposed times and seasons, as unto his own glory, so unto the trial and real benefit of the church.

4. The subject-matter of the promise given is a covenant, . The LXX. render it by , a testament. And that is more proper in this place than a covenant. For if we take covenant in a strict and proper sense, it hath indeed no place between God and man. For a covenant, strictly taken, ought to proceed on equal terms, and a proportionate consideration of things on both sides; but the covenant of God is founded on grace, and consists essentially in a free, undeserved promise. And therefore , a covenant, is never spoken of between God and man, but on the part of God it consists in a free promise, or a testament. And a testament, which is the proper signification of the word here used by the apostle, is suited unto this place, and nothing else. For,

(1.) Such a covenant is intended as is ratified and confirmed by the death of him that makes it. And this is properly a testament: for this covenant was confirmed by the death of Christ, and that both as it was the death of the testator, and as it was accompanied with the blood of a sacrifice; whereof we must treat afterwards at large, if God will.

(2.) It is such a covenant, as wherein the covenanter, he that makes it, bequeatheth his goods unto others in the way of a legacy; for this is done by Christ herein, as we must also declare afterwards. Wherefore our Savior calls this covenant the new testament in his blood. This the word used by the apostle doth properly signify; and it is evident that he intends not a covenant absolutely and strictly so taken. With respect hereunto the first covenant is usually called the old testament. For we intend not thereby the books of Scripture, or oracles of God committed unto the church of the Jews, (which yet, as we have observed, are once called the Old Testament, 2Co 3:14,) but the covenant that God made with the church of Israel at Sinai, whereof we have spoken at large. And this was called a testament for three reasons:

[1.] Because it was confirmed by death; that is, the death of the sacrifices that were slain and offered at its solemn establishment. So saith our apostle, The first testament was not dedicated without blood, Heb 9:18. But there is more required hereunto; for even a covenant properly and strictly so called may be confirmed with sacrifices. Wherefore,

[2.] God did therein make over and grant unto the church of Israel the good things of the land of Canaan, with the privileges of his worship.

[3.] The principal reason of this denomination, the old testament, is taken from its being typically significative of the death and legacy of the great testator, as we have showed.

We have treated somewhat before concerning the nature of the new testament, as considered in distinction from and opposition unto the old. I shall here only briefly consider what concurreth unto the constitution of it, as it was then future, when this promise was given, and as it is here promised. And three things do concur hereunto:

(1.) A recapitulation, collection, and confirmation of all the promises of grace that had been given unto the church from the beginning, even all that was spoken by the mouth of the holy prophets that had been since the world began, Luk 1:70. The first promise contained in it the whole essence and substance of the covenant, of grace. All those afterwards given unto the church, on various occasions, were but explications and confirmations of it. In the whole of them there was a full declaration of the wisdom and love of God in sending his Son, and of his grace unto mankind thereby. And God solemnly confirmed them with his oath, namely, that they should be all accomplished in their appointed season. Whereas, therefore, the covenant here promised included the sending of Christ for the accomplishment of those promises, they are all gathered into one head therein. It is a constellation of all the promises of grace.

(2.) All these promises were to be reduced into an actual covenant or testament two ways:

[1.] In that, as unto the accomplishment of the grace principally intended in them, they received it in the sending of Christ; and as to the confirmation and establishment of them for the communication of grace unto the church, they received it in the death of Christ, as a sacrifice of agreement or atonement.

[2.] They are established as the rule and law of reconciliation and peace between God and man. This gives them the nature of a covenant; for a covenant is the solemn expression of the terms of peace between various parties, with the confirmation of them.

(3.) They are reduced unto such form of law, as to become the only rule of the ordinances of worship and divine service required of the church. Nothing unto these ends is now presented unto us, or required of us, but what belongeth immediately unto the administration of this covenant, and the grace thereof. But the reader must consult what hath been discoursed at large unto this purpose on the 6th verse.

And we may see from hence what it is that God here promiseth and foretelleth, as that which he would do in the days that were coming. For whereas they had the promise before, and so virtually the grace and mercy of the new covenant, it may be inquired: What is yet wanting, that should be promised solemnly under the name of a covenant?For the flail resolution of this question, I must, as before, refer the reader unto what hath been discoursed at large about the two covenants, and the difference between them, on verse 6. Here we may briefly name some few things, sufficient unto the exposition of this place; as,

(1.) All those promises which had before been given out unto the church from the beginning of the world, were now reduced into the form of a covenant, or rather of a testament. The name of a covenant is indeed sometimes applied unto the promises of grace before or under the old testament; but , the word used in all those places, denoteth only a free, gratuitous promise, Gen 9:9; Gen 17:4. But they were none of them, nor all of them together, reduced into the form of a testament; which they could not be but by the death of the testator. And what blessed privileges and benefits were included herein hath been showed before, and must yet further be insisted on in the exposition of the ninth chapter, if God permit.

(2.) There was another covenant superadded unto the promises, which was to be the immediate rule of the obedience and worship of the church. And according unto their observance of this superadded covenant, they were esteemed to have kept or broken covenant with God. This was the old covenant on Sinai, as hath been declared. Wherefore the promises could not be in the form of a covenant unto the people, inasmuch as they could not be under the power of two covenants at once, and those, as it afterwards appeared, absolutely inconsistent. For this is that which our apostle proves in this place, namely, that when the promises were brought into the form and had the use of a covenant unto the church, the former covenant must needs disappear, or be disannulled. Only, they had their place and efficacy to convey the benefits of the grace of God in Christ unto them that did believe; but God here foretelleth that he will give them such an order and efficacy in the administration of his grace, as that all the fruits of it by Jesus Christ shall be bequeathed and made over unto the church in the way of a solemn covenant.

(3.) Notwithstanding the promises which they had received, yet the whole system of their worship sprang from, and related unto the covenant made at Sinai. But now God promiseth a new state of spiritual worship, relating only unto the promises of grace as brought into the form of a covenant.

Obs. 8. The new covenant, as re-collecting into one all the promises of grace given from the foundation of the world, accomplished in the actual exhibition of Christ, and confirmed in his death, and by the sacrifice of his blood, thereby becoming the sole rule of new spiritual ordinances of worship suited thereunto, was the great object of the faith of the saints of the old testament, and is the great foundation of all our present mercies.

All these things were contained in that new covenant, as such, which God here promiseth to make. For,

(1.) There was in it a recapitulation of all the promises of grace. God had not made any promise, any intimation of his love or grace unto the church in general, nor unto any particular believer, but he brought it all into this covenant, so as that they should be esteemed, all and every one of them, to be given and spoken unto every individual person that hath an interest in this covenant. Hence all the promises made unto Abraham, Isaac, and Jacob, and all the other patriarchs, and the oath of God whereby they were confirmed, are all of them made unto us, and do belong unto us no less than they did unto them to whom they were first given, if we are made partakers of this covenant. Hereof the apostle gives an instance in the singular promise made unto Joshua, which he applies unto believers, Heb 13:5. There was nothing of love or grace in any of them but was gathered up into this covenant.

(2.) The actual exhibition of Christ in the flesh belonged unto this promise of making a new covenant; for without it, it could not have been made. This was the desire of all the faithful from the foundation of the world; this they longed after, and fervently prayed for continually. And the prospect of it was the sole ground of their joy and consolation. Abraham saw his day, and rejoiced. This was the great privilege which God granted unto them that walked uprightly before him; such an one, saith he,

shall dwell on high: his place of defense shall be the munition of rocks: bread shall be given him; his waters shall be sure. Thine eyes shall see the King in his beauty: they shall behold the land that is very far off, Isa 33:16-17.

That prospect they had by faith of the King of saints in his beauty and glory, though yet at a great distance, was their relief and their reward in their sincere obedience. And those who understand not the glory of this privilege of the new covenant, in the incarnation of the Son of God, or his exhibition in the flesh, wherein the depths of the counsels and wisdom of God, in the way of grace, mercy, and love, opened themselves unto the church, are strangers unto the things of God.

(3.) It was confirmed and ratified by the death and bloodshedding of Christ, and therefore included in it the whole work of his mediation. This is the spring of the life of the church; and until it was opened, great darkness was upon the minds of believers themselves. What peace, what assurance, what light, what joy, depend hereon, and proceed from it, no tongue can express.

(4.) All ordinances of worship do belong hereunto. What is the benefit of them, what are the advantages which believers receive by them, we must declare when we come to consider that comparison that the apostle makes between them and the carnal ordinances of the law, Hebrews 9.

Whereas, therefore, all these things were contained in the new covenant, as here promised of God, it is evident how great was the concernment of the saints under the old testament to have it introduced; and how great also ours is in it, now it is established.

5. The author or maker of this covenant is expressed in the words, as also those with whom it was made:

(1.) The first is included in the person of the verb, I will make; I will make, saith the Lord . It is God himself that makes this covenant, and he takes it upon himself so to do. He is the principal party covenanting: I will make a covenant. God hath made a covenant: He hath made with me an everlasting covenant. And sundry things are we taught therein:

[1.] The freedom of this covenant, without respect unto any merit, worth, or condignity in them with whom it is made. What God doth, he doth freely, ex mera gratia et voluntate. There was no cause without himself for which he should make this covenant, or which should move him so to do. And this we are eminently taught in this place, where he expresseth no other occasion of his making this covenant but the sins of the people in breaking that which he formerly made with them. And it is expressed on purpose to declare the free and sovereign grace, the goodness, love, and mercy, which alone were the absolute springs of this covenant.

[2.] The wisdom of its contrivance. The making of any covenant to be good and useful, depends solely on the wisdom and foresight of them by whom it is made. Hence men do often make covenants, which they design for their good and advantage, but they are so ordered, for want of wisdom and foresight, that they turn unto their hurt and ruin. But there was infinite wisdom in the constitution of this covenant; whence it is, and shall be, infinitely effective of all the blessed ends of it. And they are utterly unacquainted with it, who are not affected with a holy admiration of divine wisdom in its contrivance. A man might comfortably spend his life in the contemplation of it, and yet be far enough from finding out the Almighty in it unto perfection. Hence is it that it is so divine a mystery in all the parts of it, which the wisdom of the flesh cannot comprehend. Nor, without a due consideration of the infinite wisdom of God in the contrivance of it, can we have any true or real conceptions about it: . Profane, unsanctified minds can have no insight into this effect of divine wisdom.

[3.] It was God alone who could prepare and provide a surety for this covenant. Considering the necessity there was of a surety in this covenant, seeing no covenant between God and man could be firm and stable without one, by reason of our weakness and mutability; and considering of what a nature this surety must be, even God and man in one person; it is evident that God himself must make this covenant. And the provision of this surety doth contain in it the glorious manifestation of all the divine excellencies, beyond any act or work of God whatever.

[4.] There is in this covenant a sovereign law of divine worship, wherein the church is consummated, or brought into the most perfect estate whereof in this world it is capable, and established for ever. This law could be given by God alone.

[5.] There is ascribed unto this covenant such an efficacy of grace, as nothing but almighty power can make good and accomplish. The grace here mentioned in the promises of it, directs us immediately unto its author. For who else but God can write the divine law in our hearts, and pardon all our sins? The sanctification or renovation of our natures, and the justification of our persons, being pro-raised herein, seeing infinite power and grace are required unto them, he alone must make this covenant with whom all power and grace do dwell.

God hath spoken once; twice have I heard this; that power belongeth unto God. Also unto thee, O Lord, belongeth mercy, Psa 62:1 l, 12.

[6.] The reward promised in this covenant is God himself: I am thy reward. And who but God can ordain himself to be our reward?

Obs. 9. All the efficacy and glory of the new covenant do originally arise from, and are resolved into, the author and supreme cause of it, which is God himself. And we might consider, unto the encouragement of our faith, and the strengthening of our consolation,

[1.] His infinite condescension, to make and enter into covenant with poor, lost, fallen, sinful man. This no heart can fully conceive, no tongue can express; only we live in hope to have yet a more clear prospect of it, and to have a holy admiration of it unto eternity.

[2.] His wisdom, goodness, and grace, in the nature of that covenant which he hath condescended to make and enter into. The first covenant he made with us in Adam, which we brake, was in itself good, holy, righteous, and just; it must be so, because it was also made by him. But there was no provision made in it absolutely to preserve us from that woeful disobedience and transgression which would make it void, and frustrate all the holy and blessed ends of it. Nor was God obliged so to preserve us, having furnished us with a sufficiency of ability for our own preservation, so as we could no way fall but by a wilful apostasy from him. But this covenant is of that nature, as that the grace administered in it shall effectually preserve all the covenanters unto the end, and secure unto them all the benefits of it. For,

[3.] His power and faithfulness are engaged unto the accomplishment of all the promises of it. And these promises do contain every thing that is spiritually and eternally good or desirable unto us. O LORD, our Lord , how excellent is thy name in all the earth. How glorious art thou in the ways of thy grace towards poor sinful creatures, who had destroyed themselves! And,

[4.] He hath made no created good, but himself only to be our reward.

(2.) The persons with whom this covenant is made are also expressed: The house of Israel, and the house of Judah. Long before the giving of this promise, that people were divided into two parts. The one of them, in way of distinction from the other, retained the name of Israel. These were the ten tribes, which fell off from the house of David, under the conduct of Ephraim; whence they are often also in the Prophets called by that name. The other, consisting of the tribe properly so called, with that of Benjamin and the greatest part of Levi, took the name of Judah; and with them both the promise and the church remained in a peculiar manner. But whereas they all originally sprang from Abraham, who received the promise and sign of circumcision for them all, and because they were all equally in their forefather brought into the bond of the old covenant, they are here mentioned distinctly, that none of the seed of Abraham might be excluded from the tender of this covenant. Unto the whole seed of Abraham according to the flesh it was that the terms and grace of this covenant were first to be offered. So Peter tells them, in his first sermon, that the promise was unto them and their children who were then present, that is, the house of Judah; and to all that were afar off, that is, the house of Israel in their dispersions, Act 2:39. So again he expresseth the order of the dispensation of this covenant with respect to the promise made to Abraham, Act 3:25-26,

Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God having raised his Son Jesus, sent him to bless you;

namely, in the preaching of the gospel. So our apostle, in his sermon unto them, affirmed that it was necessary that the word should be first spoken unto them, Act 13:46. And this was all the privilege that was now left unto them; for the partition-wall was now broken down, and all obstacles against the Gentiles taken out of the way. Wherefore this house of Israel and house of Judah may be considered two ways:

[1.] As that people were the whole entire posterity of Abraham.

[2.] As they were typical, and mystically significant of the whole church of God.

Hence alone it is that the promises of grace under the old testament are given unto the church under these names, because they were types of them who should really and effectually be made partakers of them.

[1.] In the first sense, God made this covenant with them, and this on sundry accounts:

1st. Because He in and through whom alone it was to be established and made effectual was to be brought forth amongst them of the seed of Abraham, as the apostle Peter plainly declares, Act 3:25.

2dly. Because all things that belonged unto the ratification of it were to be transacted amongst them.

3dly. Because, in the outward dispensation of it, the terms and grace of it were first in the counsel of God to be tendered unto them.

4thly. Because by them, by the ministry of men of their posterity, the dispensation of it was to be carried unto all nations, as they were to be blessed in the seed of Abraham; which was done by the apostles and other disciples of our Lord Jesus Christ. So the law of the Redeemer went forth from Zion. By this means the covenant was confirmed with many of them for one week, before the calling of the Gentiles, Dan 9:27.And because these things belonged equally unto them all, mention is made distinctly of the house of Israel, and the house of Judah. For the house of Judah was, at the time of the giving of this promise, in the sole possession of all the privileges of the old covenant; Israel having cut off themselves, by their revolt from the house of David; being cast out also, for their sins, amongst the heathen. But God, to declare that the covenant he designed had no respect unto those carnal privileges which were then in the possession of Judah alone, but only unto the promise made unto Abraham, he equals all his seed with respect unto the mercy of this covenant.

[2.] In the second sense the whole church of elect believers is intended under these denominations, being typified by them. These are they alone, being one made of twain, namely, Jews and Gentiles, with whom the covenant is really made and established, and unto whom the Mace of it is actually communicated. For all those with whom this covenant is made shall as really have the law of God written in their hearts, and their sins pardoned, according unto the promise of it, as the people of old were brought into the land of Canaan by virtue of the covenant made with Abraham. These are the true Israel and Judah, prevailing with God, and confessing unto his name.

Obs. 10. The covenant of grace in Christ is made only with the Israel of God, the church of the elect. For by the making of this covenant with any, the effectual communication of the grace of it unto them is principally intended. Nor can that covenant be said to be made absolutely with any but those whose sins are pardoned by virtue thereof, and in whose hearts the law of God is written; which are the express promises of it. And it was with respect unto those of this sort among that people that the covenant was promised to be made with them. See Rom 9:27-33; Rom 11:7. But in respect of the outward dispensation of the covenant, it is extended beyond the effectual communication of the grace of it. And in respect thereunto did the privilege of the carnal seed of Abraham lie.

Obs. 11. Those who are first and most advanced as unto outward privileges, are oftentimes last and least advantaged by the grace and mercy of them. Thus was it with these two houses of Israel and Judah. They had the privilege and pre-eminence, above all nations of the world, as unto the first tender, and all the benefits of the outward dispensation of the covenant; yet, though the number of them was as the sand of the sea, a remnant only was saved. They came behind the nations of the world as unto the grace of it; and this by reason of their unbelief, and the abuse of the privileges granted unto them. Let not those, therefore, who now enjoy the greatest privileges be high-minded, but fear.

(3.) The manner of making this covenant is expressed by perficiam, consummabo, I will perfect or consummate. In the Hebrew it is only , pangam, feriam, I will make; but the apostle renders it by this word, to denote that this covenant was at once perfected and consummated, to the exclusion of all additions and alterations. Perfection and unalterable establishment are the properties of this covenant: An everlasting covenant, ordered in all things, and sure.

(4.) As unto its distinguishing character, it is called a new covenant. So it is with respect unto the old covenant made at Sinai. Wherefore by this covenant, as here considered, is not understood the promise of grace given unto Adam absolutely; nor that unto Abraham, which contained the substance and matter of it, the grace exhibited in it, but not the complete form of it as a covenant. For if it were only the promise, it could not be called a new covenant, with respect unto that made at Sinai; for so it was before it absolutely two thousand five hundred years, and in the person of Abraham four hundred years at the least. But it must be considered as before described, in the establishment of it, and its law of spiritual worship. And so it was called new in time after that on Sinai eight hundred years. Howbeit it may be called a new covenant in other respects also. As, first, because of its eminency; so it is said of an eminent work of God, Behold, I work a new thing in the earth: and its duration and continuance, as that which shall never wax old, is denoted thereby.

Fuente: An Exposition of the Epistle to the Hebrews

The New Covenant, Summary:

(1) “Better” than the Mosaic covenant not morally, but efficaciously Heb 7:19; Rom 8:3; Rom 8:4.

(2) Established on “better” (i.e. unconditional) promises. In the Mosaic Covenant God said, “If ye will” Exo 19:5, in the New Covenant He says, “I will” Heb 8:10; Heb 8:12.

(3) Under the Mosaic Covenant obedience sprang from fear Heb 2:2; Heb 12:25-27 under the New from a willing heart and mind Heb 8:10.

(4) The New Covenant secures the personal revelation of the Lord to every believer Heb 8:11.

(5) the complete oblivion of sins Heb 8:12; Heb 10:17; Heb 10:3.

(6) rests upon an accomplished redemption Mat 26:27; Mat 26:28; 1Co 11:25; Heb 9:11; Heb 9:12; Heb 9:18-23.

(7) and secures the perpetuity, future conversion, and blessing of Israel. Jer 31:31-40. See also “Kingdom (O.T.),” and 2Sa 7:8-17.

The New Covenant is the eighth, thus speaking of resurrection and of eternal completeness.

Covenant

I. The Eight Covenants, Summary:

(1) The Edenic Covenant (See Scofield “Gen 1:26”) conditioned the life of man in innocency.

(2) The Adamic Covenant (See Scofield “Gen 3:14”) conditions the life of fallen man and gives promise of a Redeemer.

(3) The Noahic Covenant (See Scofield “Gen 9:1”). establishes the principle of human government.

(4) The Abrahamic Covenant (See Scofield “Gen 15:18”) founds the nation of Israel, and confirms, with specific additions, the Adamic promise of redemption.

(5) The Mosaic Covenant (See Scofield “Exo 19:25”). condemns all men, “for that all have sinned.”

(6) The Palestinian Covenant (See Scofield “Deu 30:3”) secures the final restoration and conversion of Israel.

(7) The Davidic Covenant (See Scofield “2Sa 7:16”) establishes the perpetuity of the Davidic family (fulfilled in Christ), Mat 1:1; Luk 1:31-33,; Rom 1:3 and of the Davidic kingdom, over Israel, and over the whole earth; to be fulfilled in and by Christ; 2Sa 7:8-17; Zec 12:8; Luk 1:31-33; Act 15:14-17; 1Co 15:24.

(8) The New covenant rests upon the sacrifice of Christ, and secures the eternal blessedness, under the Abrahamic Covenant Gal 3:13-29 of all who believe. It is absolutely unconditional, and, since no responsibility is by it committed to man, it is final and irreversible.

II. The relation of Christ to the eight covenants is as follows:

(1) To the Edenic Covenant, Christ, as the “second Man,” the “last Adam” 1Co 15:45-47 takes the place over all things which the first Adam lost; Col 2:10; Heb 2:7-8.

(2) He is the “Seed of the woman” of the Adamic Covenant Gen 3:15; Joh 12:31; 1Jn 3:8; Gal 4:4; Rev 20:10 and fulfilled its conditions of toil Mar 6:3 and obedience.

(3) As the greatest son of Shem, in Him was fulfilled supremely the promise to Shem in the Noahic Covenant. (See Scofield “Gen 9:1”) Col 2:9.

(4) He is the “Seed to whom the promises were made” in the Abrahamic Covenant; the son of Abraham obedient unto death Gen 22:18; Gal 3:16; Php 2:8.

(5) He lived sinlessly under the Mosaic covenant and bore for us its curse. Gal 3:10-13.

(6) He lived obediently as a Jew in the land under the Palestinian Covenant, and will yet perform it gracious promises Deu 28:1 to Deu 30:9.

(7) He is the “Seed,” “Heir,” and “King” under the Davidic Covenant Mat 1:1; Luk 1:31-33.

(8) His sacrifice is the foundation of the New Covenant Mat 26:28; 1Co 11:25.

Fuente: Scofield Reference Bible Notes

he saith: Jer 31:31-34

the days: Heb 10:16, Heb 10:17, Jer 23:5, Jer 23:7, Jer 30:3, Jer 31:27, Jer 31:31-34, Jer 31:38, Luk 17:22

a new: Heb 9:15, Heb 12:24, Mat 26:28, Mar 14:24, Luk 22:20, 1Co 11:25, 2Co 3:6

covenant: Isa 55:3, Jer 32:40, Jer 33:24-26, Eze 16:60, Eze 16:61, Eze 37:26

Reciprocal: Deu 5:3 – General 2Ki 23:3 – made a covenant Psa 25:10 – keep Isa 43:1 – thou art mine Jer 11:4 – I commanded Eze 36:11 – will do Dan 9:27 – confirm Hos 8:1 – transgressed Zec 11:10 – that Luk 5:38 – General Joh 1:17 – the law Rom 11:27 – this Heb 7:18 – the weakness Heb 8:13 – A new

Fuente: The Treasury of Scripture Knowledge

Heb 8:8. (recorded in 1 Kings 12). The tribes were destined to be reunited after the captivity, but the two parts are named to show that every Jew (as well as the Gentiles) was to be included in the new covenant.

Fuente: Combined Bible Commentary

Heb 8:8. Yet it is soughtFor (and this is the proof) finding fault with them. This phrase completes the description of the previous verse. There, the covenant is said to be not blameless; and here, it is the people who are blamed. The covenant, as a revelation of Gods holiness, was faultless; but as the people fell away under it, it failed as a covenant of works to establish abiding fellowship between them and God, and so proved weak and profitless (Heb 7:22, see on Heb 7:19).

He saith: Behold, the days comeJeremiahs common introduction to his prophecies (Jer 9:25, Jer. 16:24, etc.). The prediction that follows is taken from the last great series of his prophecies (chaps, 30-31), which are distinctly Messianic It points to the new covenant which God will one day make with His people, based upon the absolute remission of sins and on a no less absolute change of heart.

When I will make; rather, will complete. The word here used is not the same as in Heb 8:9, which is rightly made, nor yet as in Heb 8:10, where the word means establish a covenant. It may be added, however, that the three different Greek verbs used here are taken from the LXX., and that all represent one and the same Hebrew verb. Nor is the with of Heb 8:9-10 the same expression in the Greek. In both verses the house of Israel and their fathers are rather recipients than co-ordinate agents. The covenant is for them rather than with them, though in a sense it was both and is so described.

Fuente: A Popular Commentary on the New Testament

Heb 8:8-9. For In this verse the apostle enters upon the proof of his argument proposed in that foregoing, namely, that the first covenant was not faultless, or every way sufficient for the end God had in view, because there was cause for the introduction of another. For finding fault with them Namely, the people; he saith, Behold the days come, &c. This is translated by Grotius and others, Finding fault, he saith to them, and understood of finding fault with the former covenant. But it seems much more proper to understand it of Gods finding fault with the Jews, (as he evidently does in the words preceding those here quoted, Jer 31:29-30,) for using the proverb, against which he expresses so much displeasure, in Eze 18:2. And in the words themselves he also finds fault with them for breaking this covenant, though he had, with so much tender care, brought them out of Egypt. It is true, the first covenant was not every way perfect with respect to Gods general end toward his church; yet it may not be proper to say that God complained of it; whereas God, in this testimony, actually complains of the people that they brake his covenant, and expresses his indignation thereon, saying, I regarded them not. He saith By the Prophet Jeremiah, in that celebrated text, which undoubtedly refers to the gospel dispensation; Behold As if he had said, Because the covenant, which they were under before, was not the means of reforming them, but, notwithstanding it, they were rebellious still; therefore the days come Namely, of the gospel; when I will make a new covenant Not new in regard of the substance of it, but the manner of its dispensation; 1st, Being ratified by the death of Christ; 2d, Freed from the burdensome rites and ceremonies of the law; 3d, Containing a more full and clear revelation of the mysteries of religion, and a more perfect description of it as spiritual, and having its seat chiefly in mens hearts; 4th, Attended with larger influences of the Spirit; 5th, Extended to all men; 6th, Never to be abolished. With the house of Israel and with the house of Judah That is, with the whole Jewish nation, including descendants from both these houses. For although the houses of Israel and Judah had existed separately, the one from the other, from the time of the first Jeroboam, yet after the captivity of the ten tribes, who composed the house of Israel, such of them as joined themselves to the house of Judah, were so mixed with them as not to be distinguished from them. Not according to the covenant which I made with their fathers But differing from it in the circumstances above mentioned, and in others declared afterward; when I took them by the hand With the care and tenderness of a parent; or manifested my infinite condescension and almighty power in their deliverance; because they continued not Or, in which covenant of mine they did not continue; while their deliverance was fresh in their memory they obeyed, but presently after they shook off the yoke, and did not abide by the terms of the covenant. And I regarded them not Greek, , I neglected them. So that the covenant was soon entirely broken. The passage here quoted stands thus in Jeremiah, Which my covenant they brake, though I was a husband to them, saith the Lord. The apostles translation of it is that of the LXX. And to reconcile it with the Hebrew text, Pocock (in his Miscel., chap. 1) observes, that in the eastern languages, letters of the same organ, as they are called, being often interchanged, the Hebrew word, , bagnal, to be a husband, is the same with the Arabic word, , bahal, which signifies to refuse, despise, nauseate. So that the Hebrew clause will bear to be translated as the apostle and the LXX. have done, I neglected them, I nauseated them. See note on Jer 31:31, &c.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 8

Finding fault with them, he saith. The idea is, that the language quoted (see Jeremiah 31:31-34) implies that God did not regard the first dispensation as permanent and complete; but, recognizing its insufficiency and imperfection, he promised a better one to come.

Fuente: Abbott’s Illustrated New Testament

8:8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the {c} house of Israel and with the house of Judah:

(c) He calls it a house, as it were one family of the whole kingdom: for while the kingdom of David was divided into two sections, the Prophet would have us understand that through the new Testament they shall be joined together again in one.

Fuente: Geneva Bible Notes

God gave the promise of a new covenant because the people of Israel had failed Him. He also did so because the Old Mosaic Covenant did not have the power to enable them to remain faithful to God. The New Covenant has the power whereby God’s people may remain faithful, namely, the presence of God living within the believer (i.e., the Holy Spirit). This is one way in which it differs from the Old Covenant (Heb 8:9). [Note: For a helpful essays on the new covenant, see J. Dwight Pentecost, Thy Kingdom Come, pp. 164-77; John F. Walvoord, Major Bible Prophecies, pp. 176-91; and Bruce A. Ware, "The New Covenant and the People(s) of God," in Dispensationalism, Israel and the Church, pp. 68-97.]

God promised that the New Covenant would enable the Israelites to do four things. They would know and desire to do God’s will (Heb 8:10 b), enjoy a privileged, unique relationship with God (Heb 8:10 c), know God directly (Heb 8:11), and experience permanent forgiveness of their sins (Heb 8:12). These are the "better [i.e., unconditional] promises" the writer referred to earlier (Heb 8:6).

". . . new covenant promises are not yet fully realized. The promises in Jeremiah, Isaiah, and Ezekiel describe a people who have the law written in their hearts, who walk in the way of the Lord, fully under the control of the Holy Spirit. These same promises look to a people who are raised from the dead [cf. Ezekiel 37], enjoying the blessings of an eternal inheritance with God dwelling with them and in them forever." [Note: Craig A. Blaising, "The Fulfillment of the Biblical Covenants," in Progressive Dispensationalism, pp. 208, 209.]

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