2. It is obtained by the evidence of our justification before God, and the causes of it. With respect to this, men were greatly in the dark under the first covenant, although all stable peace with God doth depend thereon. For it is in the gospel, that the ‘ righteousness of God is revealed from faith to faith,’ Rom. i. 17. Indeed the righteousness of God without the law, is witnessed by the law and the prophets, Rom. iii. 21; that is, testimony is given to it in legal institutions, and the promises recorded in the prophets; but these things were obscure to them, who were to seek for what was intended, under the veils and shadows of priests and sacrifices, atonements and expiations. But our justification before Ged in all the causes of it, being now fully revealed and made manifest, it. hath a great influence into spiritual liberty and boldness.
3. By the spiritual light which is given to believers into the mystery of God in Christ. This the apostle affirms to have been hid in God from the beginning of the world, Eph. in. 9. It was contrived and prepared in the counsel and wisdom of God from all eternity. Some intimation was given of it in the first promise, and was afterwards shadowed out by sundry legal institutions. But the depth, the glory, the beauty and fulness of it was hid in God, m his mind and will, till it was fully revealed in the gospel. The saints under the old testament believed that they should be delivered by the promised Seed, that they should be saved for the Lord’s sake, that the Angel of the covenant would save them, yea, that the Lord himself would come to his temple; and they diligently inquired into what was fore-signified concerning the sufferings of Christ, and the glory that should follow. But all this while their thoughts and conceptions were exceedingly in the dark, as to those glorious things which are made so plain in the new covenant, concerning the incarnation, mediation, sufferings, and sacrifice of the Son of God, concerning the way of God’s being in Christ reconciling the world to himself. Now as darkness gives fear, so light gives liberty.
4. We obtain this liberty by the opening of the way into the holiest, and the entrance we have thereby with boldness to the throne of grace. This also the apostle insists on peculiarly in sundry places of his ensuing discourse, as ch. ix. 8; x. 19—-22.; where it must be spoken to, if God permit, at large. Fora great part of the liberty of the New Testament doth consist herein.
5. By all the ordinances of gospel worship. How the ordinances of worship under the Old Testament did lead the people into bondage, hath been declared. But all those of the New Testament, through their plainness in signification, their immediate respect to the Lord Christ, with their use and efficacy to guide believers in their communion with God, do all conduce to our evangelical liberty. And of such importance is our liberty in this instance of it, that when the apostle saw it necessary for the avoiding of offence and scandal, to continue the observance of one or two legal institutions, in abstinence from some things in themselves indifferent, they did it only for a season, and declared that it was only in case of scandal, that they*would allow. this temporary abidgment of the liberty given us by the gospel.
XII. They differ greatly with respect to the dispensation and grant of the Holy Ghost. It is certain, that God did grant the gift of the Holy Spirit under the Old Testament, and his operations during that season, as I have at large elsewhere declared. But it is no less certain, that there was always a promise of his more signal effusion, on the confirmation and establishment of the new covenant. See in particular that great promise to this purpose, Joel 11. 28, 29, as applied and expounded by the apostle Peter, Acts 11. 17, 18; yea, so sparing was the communication of the Holy Ghost under the Old Testament, compared with his effusion under the New, as that the evangelist affirms, ‘that the Holy Ghost was not yet, because that Jesus was not yet glorified,’ John vii. 39, that is, he was not yet given in that manner in which he was to be given, on the confirmation of the new covenant. And. those of the church of the Hebrews who had received the doctrine of John, yet affirmed that they had not so much as heard whether there were any Holy Ghost or not, Acts xix, 2, that is, any such oft and communication of him, as was then proposed as the chief privilege of the gospel. Neither doth this concern only the plentiful effusion of him, with respect to those miraculous gifts and operations wherewith the doctrine and establishment of the new covenant was testified unto and confirmed; however, that also gave a signal differ@nce between the two covenants. For the first covenant was confirmed by dreadful appearances and operations effected by the ministry of angels; but the new, by the immediate operation of the Holy Ghost himself. But this difference principally consists herein, that under the New Testament, the Holy Ghost hath graciously condescended to bear the office of the comtorter of the church. That this unspeakable privilege is peculiar to the New Testament, is evident from all the promises of his being sent as a comforter, made by our Saviour, John xiv. 15, 16, especially that, wherein he assures his disciples, that unless he went away, in which going away, he confirmed the new covenant, the comforter would not come, but if he so went away, he would send him from the Father, ch. xvi. 7. And the difference between the two covenants which ensued hereon, is inexpressible.
XIII. They differ in the declaration made in them, of the kingdom of God. It is the observation of Austin, that the very name of the kingdom of heaven, is peculiar unto the New Testament. It is true, God reigned in and over the church under the Old Testament; but his rule was such, and had such a relation unto secular things, especially with respect unto the land of Canaan, and the flourishing condition of the people herein, as that it had an appearance of a kingdom of this world. And that it was so, and was so to be, consisting in émpire, power, victory, wealth, and peace, was so deeply fixed in the minds of the generality of the people, that the disciples of Christ themselves, could not free themselves of that apprehension, until the New Testament was fully established. But now in the gospel, the nature of the kingdom of God, where it is, and where it consists, is plainly and evidently declared, unto the unspeakable consolation of believers. For whereas it is now known and experienced to be internal, spiritual, and heavenly, they have no less assured interest in it, and advantage by it, in all the troubles which they may undergo in this world, than they could have in the fullest possession of all earthly enjoyments.
XIV. They differ in their substance and end. The old covenant was typical, shadowy, and removeable, Heb. x. 1. The new covenant is substantial and permanent, as containing the body, which is Christ. Now, consider the old covenant comparatively with the new; and this part of its nature, that it was typical and shadowy, is a great debasement of it. But consider it absolutely, and the things wherein it was so, were its greatest glory and excellency. For in these things alone, was it a token and pledge of the love and grace of God. For those things in the old covenant which had most of bondage in their use and practice, had most of light and grace in their signification. This was the design of God in all the ordinances of worship belonging unto that covenant, namely, to typify, shadow, and represent the heavenly ‘substantial things of the new covenant, or the Lord Christ, and the work of his mediation. This the tabernacle, ark, altar, priests, and sacrifices, did do, and it was their glory that so they did. However, compared with the substance in the new covenant, they have no glory.
XV. They differ in the extent of their administration, according unto the will of God. The first was confined unto the posterity of Abrahafh according to the flesh, and unto them especially in the land of Canaan, Deut. v. 3, with some few proselytes that were joined unto them, excluding all others from the participation of the benefits of it. And hence it was, that whereas the personal ministry of our Saviour himself, in preaching of the gospel, was to precede the introduction of the new covenant, it was confined unto the people of Israel, Matt. xv. 24. And he was the minister of the circumcision, Rom. xv. 8; such narrow bounds and limits had the administration of this covenant affixed unto it by the will and pleasure of God, Ps. exlvii. 19, 20. But the administration of the new covenant is extended unto all nations under heaven, none being excluded on the account of tongue, language, family, nation, or place of habitation. All have an equal interest in the rising sun. The partition wall is broken down, and the vates of the new Jerusalem are set open unto all comers upon the gospel invitation. This is frequently taken notice of in the Scripture; see Matt. xxviii. 19; Mark xvi. 15; John xi. 51, 52, xu.32; Acts xi. 18, xvii. 30; Gal. v. 6; Eph. ii. 11—16, 1. 8—10; Col. πὶ. 10, 11; 1 John ii. 2; Rev. v. 9. This is the grand charter of the poor wandering Gentiles. Having wilfully fallen off from God, he was pleased in his holiness and severity to leave all our ancestors for many genera- » tions to serve and worship the devil. And the mystery of our recovery was hid in God from the foundation of the world, Eph, ii. 8—10. And although it was so foretold, so prophesied of, so promised under the Old Testament, yet such was the pride, blindness, and obstinacy of the greatest part of the church of the Jews, that its accomplishment was one great part of that stumbling-block whereat they fell; yea, the ereatness and glory of this mystery was such, that the disciples of Christ themselves comprehended it not, until it was testified unto them, by the pouring out of the Holy Ghost, the great promise of the new covenant, upon some of those poor Gentiles, Acts xi. 18.
XVI. They differ in their efficacy. For the old covenant made nothing perfect—it could effect none of the things it did represent, nor introduce that perfect or complete state, which God had designed for the church. But this we have at large insisted on in the exposition of the foregoing chapter.
XVII. They differ in their duration; for the one was to be removed, and the other to abide for ever, which must be declared on the ensuing verses.
It may be other things of a like nature may be added unto these that we have mentioned, wherein the difference between the two cove- -nants doth consist; but these instances are sufficient unto our purpose.
For some, when they hear that the covenant of grace was always one and the same, of the same nature and efficacy under both Testaments, that the way of salvation by Christ was always one and the same, are ready to think that there was no such great difference between their state and ours as is pretended. But we see that on this supposition, that covenant which God brought the people into at Sinai, and under the yoke whereof they were to abide until the new covenant was established, had all the disadvantages attending it which we have insisted on. And those who understand not how excellent and glorious those privileges are, which are added unto the covenant of grace, as to the administration of it by the introduction and establishment of the new covenant, are utterly unacquainted with the nature of spiritual and heavenly things.
There remaineth yet one thing more, which the Socinians give us occasion to speak unto, from these words of the apostle, that ‘ the new covenant is established on better promises.’ For from hence they do conclude, that there were no promises of life, under the Old Testament, which, in the latitude of it, is a senseless and brutish opinion.
]. The apostle in this place, intends only those promises whereon the New Testament was legally ratified, and reduced into the form of a covenant, which were, as he declares, the promises of especial pardoning mercy, and of the efficacy of grace in the renovation of our natures. But it is granted that the other covenant was legally established on promises which respected the land of Canaan. Wherefore, it is granted, that as to the promises whereby the covenants were actually established, those of the new covenant were better than the other.
2. The old covenant had express promises of eternal life. ‘ He that doth these things shall live in them. ‘It was indeed with respect unto perfect obedience that it gave that promise; however, that promise it had, which is all that at present we inquire after.
3. The institution of worship which belonged unto that covenant, the whole ministry of the tabernacle as representing heavenly things, _ had the nature of a promise in them; for they all directed the church to seek for life and salvation in and by Jesus Christ alone.
4. The question is not, what promises are given in the law itself, or the old covenant formally considered as such; but what promise they had who lived under that covenant, and which were not disannulled by it. For we have proved sufficiently, that the additions of this covenant, did not abolish or supersede the efficacy of any promise that God had before given unto the church. And to say that the first promise, and that given unto Abraham, confirmed with the oath of God, were not promises of eternal life, is to overthrow the whole Bible, both Old Testament and New. And we may observe from the foregoing discourses,
Obs. X. That although one state of the church hath had great advantagesand privilegesabove another, yet no state had whereof to complain, while they observed the terms prescribed unto them.—We have seen in how many things, and those most of them of the highest importance, the state of the church under the new covenant, excelled that under the old, yet was that in itself a state of unspeakable grace and _ privileges; for,
1. It was a state of near relation unto God, by virtue of a covenant. And when all mankind had absolutely broken covenant with God by sin, to call any of them into a new covenant relation with himself, was an act of sovereign grace and mercy. Herein were they distinguished from the residue of mankind, whom God suffered to walk in their own ways, and ‘ winked at their ignorance,’ while they perished all in the pursuit of their foolish imaginations. A great part of the book of Deuteronomy is designed to impress a sense of this upon the minds of the people; and it is summarily expressed by the Psalmist, - Psal. exlvii. 19, 20; and by the prophet, ‘ We are thine, thou never barest rule over them; thy name was not called upon by them,’ Isa. Ixi. 19.
2. This covenant of God was in itself, holy, just, and equal. For, although there was in it an imposition of sundry things burdensome, they were such as God in his infinite wisdom saw necessary for that people, and such as they could not have been without. Hence, on all occasions, God refers it even unto themselves, to judge whether his ways towards them were not equal, and their own unequal; and that it was not only just, but attended with promises of unspeakable advantages to be enjoyed by them, above all other people whatever.
3. God dealing with them in the way of a covenant, whereunto the mutual consent of all parties covenanting is required, it was proposed unto them for their acceptance, and they did accordingly willingly receive it, Exod. xxiv.; Deut. v., so.as that they had not whereof to complain.
4. In that state of discipline wherein God was pleased to hold them, yet they enjoyed the way of life and salvation in the promise; for as we have shown at large, the promise was not disannulled by the introduction of this covenant. Wherefore, although God reserved a better and more complete state for the church under the New Testament, having ‘ordained better things for us, that.they without us should not be made perfect;’? yet was that other state in itself good and holy, and sufficient to bring all believers unto the enjoyment of God.
Obs. XI. The state of the gospel, or of the church under the New Testament, being accompanied with the highest spiritual privileges and advantages that it is capable of in this world, two things do thence follow.
1. The great obligation that is on all believers unto holiness and fruitfulness in obedience unto the glory of God. We have herein the ee a ee utmost condescension of divine grace, and the greatest effects of it that God will communicate on this side glory. That which all these things tend unto, that which God requireth and expecteth in consequence of them, is the thankful and fruitful obedience of them that are made partakers of them. And they who are not sensible of this obligation, are strangers unto the things themselves, and are not able to discern spiritual things, because they are to be spiritually discerned.
2. The heinousness of their sin by whom this covenant is neglected or despised, is hence abundantly manifest. This the apostle particularly asserts and insists upon, ch. 11, 2, 3, x. 28, 29.
Ver. 7.—For if that first (covenant) had been blameless, then should no place have been sought for the second.
IN this verse, and so also in those that follow unto the end of this chapter, the apostle designeth a confirmation of what he had before asserted and undertaken toprove. And this was, that there is a necessity of a new and better covenant, accompanied with better promises, and more excellent ordinances of worship, than the former. Hereon it follows, that the first was to be disannulled and abolished, which was the main thesis he had to prove. And there are two parts of his argument to this purpose. For, First, he proveth, that on the supposition of another better covenant to be introduced, it did unavoidably follow, that the first was to be abolished, as that which was not perfect, complete, or sufficient unto its end, which he doth in this verse. Secondly, he proves in the verses following, that such a new, better covenant was to be introduced..
What he had before confirmed in sundry particular instances, he summarily concludes in one general argument in this verse, and that built on a principle generally acknowledged. And it is this, All the privileges, all the benefits and advantages of the Aaronical priesthood and sacrifices, do all belong unto the covenant whereunto they were annexed, a chief part of whose outward administrations consisted in them. This the Hebrews neither could, nor did question. The whole of what they pleaded for, the only charter and tenure of all their privileges, was the covenant that God made with their fathers at Sinai. Wherefore that priesthood, those sacrifices, with all the worship belonging unto the tabernacle or temple, was necessarily commensurate unto that covenant. While that covenant continued, they were to continue; and if that covenant ceased, they were to cease also. These things were agreed between the apostle and them.
Hereon he subsumes, But there is mention of another covenant to be made with the whole church, and to be introduced long after the making of that at Sinai. Neither could this be denied by them. However, to put it out of controversy, the apostle proves it by an express testimony of the prophet Jeremiah. In that testimony, it is peculiarly declared, that this new covenant that was promised to be introduced in the latter days, should be better and more excellent than the former, as is manifest from the promises whereon it is established; yet in this verse, the apostle proceeds no further, but unto the general consideration of God’s promising to make another covenant with the church, and what would follow thereon.
imperfect, blameable, and removeable; and the force of his inference depends on a common notion or presumption, that is clear and evident in its own light. And it is this, Where once a covenant is made and established, if it will serve unto and effect all that he who makes it doth design, and exhibit all the good which he intends to communicate, there is no reason why another covenant should be made. The making of a new, for no other ends or purposes but what the old was every way sufficient for, argues lightness and mutability in him that made it. Unto this purpose doth he argue, Gal. 11. 21, ‘If there had been a law given, that could have given life, verily righteousness should have been by the law.’ Could the first covenant have perfected and consecrated the church, could it have communicated all the grace and mercy, that God intended to indulge unto the children of men, the wise and holy Author of it would have had no thought about the introduction and establishment of another. It would have been no way agreeable unto his infinite wisdom and faithfulness so to do, Wherefore the promise hereof doth irrefragably prove, that both the first covenant, and all the services of it, were imperfect, and therefore to be removed and taken away.
Indeed, this promise of a new covenant, diverse from that made at Sinai, or not like unto it, as the prophet speaks, is sufficient of itself to overthrow the vain pretences of the Jews wherein they are hardened to this day. The absolute perpetuity of the law and its worship, that is of the covenant at Sinai, is the principal fundamental article of their present faith, or rather unbelief. But this is framed by them in direct opposition unto the promises of God. For let it be demanded of them, whether they believe that God will make another covenant with the church, not according to the covenant which he made with their fathers at Sinai; if they shall say they do not believe it, then do they plainly renounce the prophets and the promises of God given by them. If they do grant it, I desire to know of them, with what sacrifices this new covenant shall be established; by what priest, with what worship, it shall be administered. If they say that they shall be done by the sacrifices, priests, and worship of the law, they deny what they granted before, namely that it is a new and another covenant. For the sacrifices and priests of the law, cannot confirm or administer any other covenant, but that which they belong and are confined unto. [{ it be granted that this new covenant must have a new mediator, a new priest, a new sacrifice, as it is undeniable it must, or it cannot be a new covenant, then must the old cease and be removed that this may come into its place. Nothing but obstinacy and blindness can resist _ the force of this argument of the apostle. The general design of the apostle in this verse being cleared, we may consider the words more particularly. And there are two things inthem,
1, A positive assertion included in a supposition; ‘ if the first covenant had been blameless,’ had not been defective; that is, it was so.
2. The proof of this assertion; if it had not been so, ‘ place would not have been sought for a second,’ which that there was he proves in the following verses.
In the first part of the words there is, 1. A causal conjunction rendering a reason, ‘ for.’ 2. The subject spoken of, ‘ that former covenant.’ 3. What is affirmed of it, as the affirmation is included in a negative supposition, ‘it was not blameless.’
1. The conjunction, yao, ‘ for,’ showeth that the apostle intends the confirmation of what he had before discoursed. But he seems not to refer only unto what he had immediately before affirmed, concerning the better promises of the New Testament, but unto the whole argument that he hath in hand. For the general reason which here he insists upon, proves all that he had before delivered concerning the imperfection of the Levitical priesthood, and the whole worship of the first covenant depending thereon.
3. Hereof it is said εἰ ἀμεμπτὸος nv, Vul. Lat. Si culpa vacasset. And so we, ‘ if it had been faultless.’ Iam sure the expression is a little too harsh in our translation, and such as the original word will not bear, at least doth not require. For it seems to intimate, that absolutely there was something faulty or blameworthy in the covenant of God. But this must not be admitted. For besides that the Author of it, which was God himself, doth free it from any such charge or imputation, it is in the Scripture everywhere declared to be good, just, and holy. There is, indeed, an intimation of a defect in it. But this was not with respect to its own particular end, but with respect to another general end, whereunto it was not designed. That which is defective, with respect unto its own particular end whereunto it is ordained, or which it is designed to accomplish, is really faulty. But that which is or may be so, with respect unto some other general end, which it was never designed to accomplish, is not so in itself. This the apostle discourseth concerning, Gal. 11. L9—22. We must therefore state the signification of the word, from the subject-matter that he treats about in this place: and this is the perfection and consummation, or the sanctification and salvation of the church. With respect hereunto alone it is, that he asserts the insufficiency and imperfection of the first covenant. And the inquiry between him and
᾿ς the Hebrews, was not, whether the first covenant was not in itself good, just, holy, and blameless, every way perfect with respect unto its own especial ends; but whether it were perfect and effectual unto the general ends mentioned. This it was not, saith the apostle, and proves it undeniably from the promise of the introduction of another general covenant, for the effecting of them. Whereas therefore, to be not ἀμεμπτος, is either to have some fault or vice accompanying of VOL. ΠῚ, 98 any thing and adhering unto it, whereby it is unsuited to or insufficient for its own proper end; or that whereunto somewhat is wanting with respect unto another general end which is much to be desired, but such as it was never designed to accomplish: as the art of arithmetic, if it be perfectly taught, is sufficient to instruct a man in the whole science of numeration; if it be not, it is faulty as unto its particular end. But it is no way sufficient unto the general end of making a man wise in the whole compass of wisdom, a thing far to be preferred before its particular end, be it never so perfect in its own kind. And it is in the latter sense only that the apostle affirms that the first covenant was not ἀμεμπτος; or “ blameless.’ If it had been such, as unto which nothing more was required or needful perfectly to complete and sanctify the church, which was the general end God aimed at, it had been absolutely perfect. But this it was not, in that it never was designed for the means of it. To the same purpose he argues, ch. vii. 11,19. And with respect unto this end it is said that the law was weak, Rom. viii. 3; Gal. ui. 21; Acts xin. 38, 39.
In brief, that which the apostle designeth to prove is, that the first covenant was of that constitution, that it could not accomplish the perfect administration of the grace of, God unto the church, nor was ever designed to that end, as the Jews then falsely, and their posterity also still foolishly, imagine it to have done.
The ensuing words in this verse, include the general proof of his assertion concerning the insufficiency of the first covenant, unto the ends of God towards the church, οὐκ αν δευτερας εζητειτο τόπος. His argument is plainly this, ‘ The promise of a new covenant doth unavoidably prove the insufficiency of the former, at least unto the ends for which the new one is promised.’ For otherwise unto what end serves the promise and covenant promised? But there is some dif_iculty in the manner of the expression, οὐκ av δευτερας εζητειτο τόπος, ‘ the place of the second had not been sought;’ so the words lie in the original. But the place of the second is no more but the second taking place; the bringing in, the introduction and establishment of it. And this is said to be sought, but improperly and after the manner of men. When men have entered into a covenant which proves insufficient for some end which they intend, they take counsel and seek after other ways and means, or an agreement and covenant on such other terms, as may be effectual unto their purpose. Wherefore this signifies no alteration, no defect in the wisdom and counsel of God, as unto what is now to be done, but only the outward change which he would now effect in the introduction of the new covenant. For as such changes among men are the issue of the alteration of their minds, and the effect of new counsels, for the seeking out of new means for their end; so is this outward change, in the taking away of the old covenant and introduction of the new, represented in God; being only the second part of his counsel or purpose, ‘ which he had purposed in himself before the foundation of the world.’ And we may hence observe,
Obs. I. That whatever God had done before for the church, yet he ceased not in his wisdom and grace, until he had made it partaker of the best and most blessed condition whereof in this world it is capable. —He found out place for this better covenant.
Obs. II. Let those unto whom the terms of the new covenant are proposed in the gospel, take heed to themselves, that they sincerely embrace and improve them, for there is neither promise nor hopes of any farther or fuller administration of grace.
Ver. 8.—For finding fault with them, (complaining of them,) he saith, Behold the days come, saith the Lord, and T will make (when 1 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 ia that foregoing. And this was, that the first covenant was not aueumroc, ‘ unblamable,’ or every way sufficient for God’s general end, because there was room left for the introduction of another, which was done accordingly. ΟΥ̓ 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, ver. 8.
2. A description of it, 1st. Negative, with respect unto the old, ver. 9; 2dly. Positive in its nature and effectual properties, ver. 1O—12. From all which he inferreth the conclusion which he was contending for, enforced with a new consideration confirming it, ver. 13, which is the sum of the last part of this chapter.
1. The introduction of the testimony, to be improved from the occasion of it, as expressed by the apostle.
First. The first is in these words, ‘for finding fault with them, he saith.’ Wherein we have. 1. The note of connexion. 2. The ground whereon the testimony is built. 4. The true reading of the words is to be considered.
1. There is the causal conjunction yao, ‘for,’ which gives them connexion 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 word wherewith it is joined, ‘ finding fault with them;’ but respects those following, he saith: ‘for he saith, 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 any thing foregoing; but because the first was not ἀμεμπτος, or ‘unblamable.’ Therefore the get shows,
The reasons for fixing the distinction in the first way, are, 1, Because μεμφομενος, “ finding fault,’ answers directly to οὐκ ἀμεμπτος, ‘was not without fault” And this contains the true reason why the new covenant was brought in. And, 2. It was not God’s 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 to God’s 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 men filled the world with wickedness, it is said, that ‘he repented him at his heart that he made man upon 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 bis covenant, and expresseth his indignation thereon, ‘he regardeth 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 compiaint against the covenant itself, though its imperfection as to 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. The complaint against them was, that they continued not in his covenant. This is expressly provided against in the promise of this new covenant, ver. LO. 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 prc~ cure it, or to qualify them for it, unless it were that they had wickedly broken the former. And we may hence observe,
Obs. I. God hath ofttimes just cause to complain of his people when yet he will not utterly cast them offi—It is mere mercy and grace that the church at all seasons lives on; but in some seasons, when it falls under great provocations, they are signalized.
Obs. II. It is the duty of the church to take deep notice of God’s complaints of them.—This indeed is not in the text, but ought not to be passed by, on this occasion of the mention of God’s 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 to 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 to his glory, ought to be diligent in this duty. And to guide them herein, they ought carefully to consider,
|. 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 live, is that which Noah and David, 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 to 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 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 of the church. Hereby hath superstition prevailed in one age, and profaneness in another, and 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 chargeth us with guilt where we are not so. And those who 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 lke nature might be mentioned unto the same purpose.
Obs. III God often surpriseth the church with promises of grace and mercy.—In this place, where God complaineth of the people, findeth fault with them, charging 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. vii. 13, 14, xlin. 22—25. And this he wiil do,
[. 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? Ὶ
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.
Secondly. 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.’
3. The time of the accomplishment of what is here foretold, and here promised, ‘ the days come wherein.’
Ist. He that makes it: ‘I; ‘I will make.’ 2d. Those with whom it is made, ‘the house of Israel, and the house of Judah.’ 3d. The manner of its making, συντελέσω. 4th. The property of it; it is a new covenant. _ First, He who gives this testimony, is included in the word λεγει, ‘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. Soin 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.
object of our faith and obedience.—Hereunto are they to be referred> herein do they acquiesce, and in nothing else will they sodo. ΑἹ] 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. i
Secondly. There is the note of introduction calling unto attendance, mn, woov, § Behold” That to which our attention is thus called, is always found eminent, either in itself, or in some of its circumstances; for the word calls for 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, besides a call unto especial 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 τὲ 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. V. 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. Andif 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 farther diligence in our enquiry. Andif weare not wanting unto our duty, we shall discover some especial impression of divine excellency or another, upon every such thing or place.
Obs. VI. The things and concerns 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.
Thirdly. The time is prefixed for the accomplishment of this promise, DN2 DD, ἥμεραι coyovra, ‘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, while 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 times of the sojourning of the children of Israei in Egypt, of the Babylonish captivity, and of the coming of the Messiah after the return of the people, Dan. ix. 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 ch. i. 1. Hence under the Old Testament, the days of the Messiah were called the world to come, as we have shown ch. ii. 5. And it was a periphrasis of him, that he was ὃ ἐρχόμενος; Matt. xi. 3,‘ He that was tocome.’ 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, ἥμεραι coxovrar, from the Hebrew, Doxa DvD, ἡ 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, inthe 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 unto his temple,’ Mal. i. 1.
Obs. VII. 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. 11.3, 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.
_ 9, 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.”
Fourthly. The subject-matter of the promise given, is διαϑηκη καινὴ, ‘a covenant, mona. The Seventy rendered it by διαϑηκη; “ 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. Fora 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 ma, ‘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, bequeathed 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 Saviour 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, 2 Cor. ili. 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.
First. 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, ch. ix. 15. But there is more required hereunto; for even a covenant properly and strictly so called, may be confirmed with sacrifices. Wherefore,
Secondly. 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.
Thirdly. 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 shown.
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 itis here promised. And three things do concur hereunto.
Ist. 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, Luke i. 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 isa constellation of all promises of grace.
2dly. 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 cove-_ nant. For a covenant is the solemn expression of the terms of peace between various parties, with the confirmation of them.
3dly. They are reduced into 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 erace 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 full 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 ver. 6. Here we may briefly name some few things, sufficient unto the exposition of this place. As,
First. 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 covenantis indeed sometimes applied unto the promises of grace, before or under the Old Testament. -—But moa, the word used in all those places, denoteth only a free, gratuitous promise, Gen. ix. 9, xvi. 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 shown before, and must yet further be insisted on, in the exposition of the ninth chapter, if God permit.
Secondly. 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 in 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 where 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 suclr 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.
Thirdly. 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. VIII. The new covenant, as 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, by the sacrifice of his blood, and 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,
First. There was in it a recapitulation of all 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, with 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, ch. xii. 5. There was nothing of love nor grace in any of them, but was gathered up into this covenant.
Secondly. 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 defence 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. xxxiil. 16, 17. ‘That prospect which they had by faith of the King of saints in his beauty and glory, though yet ata 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.
Thirdly. It was confirmed and ratified by the death and blood-shedding 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.
Fourthly. 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, ch. ix. Whereas, therefore, all these things were contained in the new covenant, as here promised of God, it is evident how great was the concern of the saints under the Old Testament, to have it introduced, and how great also ours is in it, now it is established.
Fifthly. The Author or Maker of this covenant is expressed in the words, as also those with whom it was made. The first is included in the person of the verb, “1 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 makea 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 todo. 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 gcod 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; ἕκας éxac sore βεξηλοι, 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 alone 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 promised 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 | heard this, that power belongeth unto God; also, unto thee, O Lord, belongeth mercy,’ Ps. Ixi. 11, 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 7
Obs. [X. 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 in making and entering 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 such a nature, 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. “Ὁ 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,
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 of Judah, properly so called, with that of Benjamin ard 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 origi- nally 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 to their children who were there present, that is, the house of J udah, and to them that are afar off, that is, the house of Israel in their dispersions, Acts n. 39. So again he expresseth the order of the dispensation of this covenant | with respect to the promise made to Abraham, Acts in. 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, Acts xii.
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 of Judah, may be considered two ways.
Secondly. 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 those names,
‘because they were types of them who should really and effectually be made partakers of them.
In the first sense, God made this covenant with them, and this on sundry accounts.
1. 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 plainly declares, Acts in. 25.
2. Because all things that belonged unto the ratification of it, were to be transacted amongst them.
3. Because in the outward dispensation of it, the terms and grace of it was first in the counsel of God to be tendered unto them.
4. 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 Sion. By this means the covenant was confirmed with many of them for one week, before the calling of the Gentiles, Dan. ix. 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 themselves off by their revolt from the house of David, and for their sins being also cast out 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 to the promise made unto Abraham, equals all his seed with respect unto the mercy of this covenant.
In the second sense, the whole church of elect believers, is intended under these denominations, being typified by them. These are they alone, being of twain, namely, Jews and Gentiles made one, with whom the covenant is really made and established, and unto whom the grace 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. X. 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 tie 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. ix. 24—33, xi. 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. XI. Those who are first and most advanced as to 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 preeminence 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.
The manner of making this covenant, is expressed by ouvreAcow, perficiam, consummabo, I will ‘ perfect, or consummate.’ In the Hebrew it is only ‘m2, pangam, feriam, ‘I will make;’ but the apostle renders it by this word, to denote that this covenant was at once per fected 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 to 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 acovenant. 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 prophesied of by Jeremiah, eight hundred years after that in Sinai. 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 1 work a new thing in the earth;’ and its duration and continuance, as that which shall never wax old, is denoted thereby.
Ver. 9.—Not according to that covenant which I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt, because they continued not in my covenant, and I regarded them not, saith the Lord.
The greatest and utmost mercies that God ever intended to communicate to the church, and to bless it withal, were inclosed in the new covenant. Nor doth the efficacy of the mediation of Christ, extend itself beyond the verge and compass thereof. For he is the mediator and surety, only of this covenant. But now God had before made a covenant with his people,a good and holy covenant it was, such as was meet for God to prescribe, and for them thankfully to accept of. Yet, notwithstanding all the privileges and advantages of it, it proved not so effectual, but that multitudes of them with whom God made that covenant, were so far from obtaining the blessedness of grace and glory thereby, as that they came short, and were deprived of the temporal benefits that were included therein. Wherefore, as God hereon promiseth to make a new covenant with them, seeing they had forfeited and lost the advantage of the former, yet if it should be of the same kind therewith, it might also in like manner prove ineffectual. So must God give, and the church receive, one covenant after another, and yet the ends of them never be obtained.
To obviate this objection, and the fear that thence might arise, God, who provideth not only for the safety of his church, but also for their comfort and assurance, declares beforehand unto them, that it shall not be of the same kind with the former, nor liable to be frustrated as to the ends of it, as that was.
And there are some things remarkable herein. re 1. That the preface unto the promise of this new covenant, is a blame charged on the people, finding fault with them, blaming them, charging them with sin against the covenant that he had made with
2. Yet this, namely, that the people were not steadfast in it and unto the terms of it, was not the whole ground and reason of making this new covenant. For had it been so, there would have no more been needful to re-instate them in a good condition, but only that God should pardon their former sins, and renew the same covenant unto them again, and give them another venture or trial thereon. But inasmuch as he would do so no more, but will make another covenant of another nature with them, it is evident that there was some defect in the covenant itself; it was not able to communicate those good things with which God designed to bless the church.
3. These two things, being the only reason that God gives, why he will make this new covenant, namely, the sins of the people, and the insufficiency of the first covenant to bring the church into that blessed state which he designed for them; it is manifest that all his dealings with them, for their spiritual and eternal good, are of mere sovereign grace, and such as he hath no motive unto, but in and from himself alone. There are sundry things contained in these words.
First. An intimation that God had made a former covenant with his people. Tyy duaSnkny ἣν ἐποίησα. There is in these verses a repetition three times of making ‘covenant; and in every place in the Hebrew, the same words are used, mma‘m>. But the apostle changeth the verb in every place. First. He expresseth it by συντελεσω; ver. ὃ, and in the last place, by διαϑησομαι, which is most proper, ver. 10, miSevae and διατιθέναι διαϑηκην, are usual in other authors; here he useth ἐποίησα, in reference unto that covenant which the people brake, and God disannulled. And it may be he did so, to distinguish their alterable covenant, from that which was to be unalterable, and was confirmed with greater solemnity. God made this covenant, as others of his outward works, which he resolved to alter, change, or abolish at the appointed season. It was a work whose effects might be shaken, and which might itself afterwards be removed; so he speaks, ch. xii. 27. The change of the things that are shaken, is we πεποιημενων; ‘as of things that are made,’ made for a season; so made as to abide and endure for an appointed time only; such were all the things of this covenant, and such was the covenant itself. It had no criteria - zternitatis upon it, no evidences of an eternal duration. Nothing hath so, but, what is founded in the blood of Christ. He is ty ‘an, ‘ the everlasting Father,’ or the immediate author and cause of every thing that is or shall be everlasting in the church. Let men labour and contend about other things whilst they please; they are all shaken and must be removed.
Obs. I. The grace and glory of the new covenant, are much set off and manifested, by the comparing of it with the old.—This is done here by God on purpose for the illustration of it. And it is greatly made use of in this Epistle, partly to prevail with us to accept of the terms thereof, and to abide faithful therein; and partly, to declare how great is their sin, and how sore will be the destruction of them, by whom it is neglected or despised. As these things are insisted on in other places, so are they the subject of the apostle’s discourse, ch. xii. from ver. 15 to the end.
Obs. II. All God’s works are equally good and holy in themselves, but as unto the use and advantage of the church, he is pleased to make some of them means of communicating more grace than others. Even this covenant, which the new was not to be like unto, was in itself good and holy, which these with whom it was made, had no reason to complain of. Howbeit, God had ordained that by another covenant, he would communicate the fulness of his grace and love unto the church. And if every thing that God doth, be improved in its season, and for its proper ends, we shall have benefit and advantage by it, though he hath yet other ways of doing us more good, whose seasons he hath reserved unto himself. But this is an act of mere sovereign _ goodness and grace, that whereas any have neglected or abused mercies and kindnesses that they have received, instead of casting them off on that account, God takes this other course, of giving them such mercies as shall not be so abused. This he did by the introduction of the new covenant in the room of the old, and this he doth every day. So Isa. lvii. 16—18. We live in days wherein men variously endeavour to obscure the grace of God, and to render it unglorious in the eyes of men, but he will for ever be admired in them that do believe.
Obs. III. Though God makes an alteration in any of his works, ordinances of worship, or institutions, yet he never changeth his intention, or the purpose of his will. In all outward changes there is with him no variableness nor shadow of turning. Known unto him are all his works from the foundation of the world; and whatever change there seems to be in them, it 15 all effected in pursuance of the unchangeable pnrpose of his will concerning them all. It argued not the least change or shadowof turning in God, that he appointed the old covenant for a season, and for some certain ends, and then took it away, by making another that should excel it both in grace and efficacy.
Secondly. It is declared with whom this former covenant was made πατρασιν αὐτων, ‘ with their fathers.” Some Latin copies read, cum patribus vestris, ‘with your fathers.’ But having spoken before of the house of Judah, and of the Louse of Israel, in the third person, he continueth to speak stillin the same. So likewise is it in the prophet, oman, ‘ their fathers.’
Their fathers, their progenitors, were those that this people always boasted of. For the most part I confess that in their claim from them, they rose higher than to those here principally intended, namely, unto Abraham, Isaac, Jacob, and the twelve patriarchs. But in general, their fathers it was whereof they made their boast; and desired no more, but only what might descend unto them in the right of these fathers. And unto these God here sends them, and that for two ends.
1. Tolet them know that he had more grace and mercy to communicate unto the church, than ever those fathers of theirs were made partakers of. So would he take them: off from boasting of them, or trusting in them. |
2. To give warning by them, to take heed, how they behaved themselves under the tender of his new and greater mercy. For the fathers here intended were those with whom God made the covenant at Sinai. But it is known, and the apostle hath declared at large in the third chapter of this Epistle, how they brake and rejected this covenant of God, through their unbelief and disobedience, and so perished in the wilderness. These were those fathers of the people with whom the first covenant was made, and so they perished in their unbelief. A great warning this was unto those that should live when God would enter into the new covenant with his church, lest they should perish after the same example. But yet was it not effectual towards them. For the greatest part of them rejected this new covenant, as their fathers did the old, and perished in the indignation of God.
Obs. IV. The disposal of mercies and privileges as unto times, persons, seasons, is wholly in the hand and power of God. Some he granted unto the fathers, some to their posterity, and not the same to 7 3C2 both. It is our wisdom to improve what we enjoy, not to repine at what God hath done for others, or will do for them that shal lcome after us. Our present mercies are sufficient for us, if we know how to use them. He that wanteth nota believing heart, shall want nothing else:
Thirdly. Who these fathers with whom God made this covenant were, is farther evident from the time, season, and circumstances of the making of it.
1. For the time of it, it was done ev ἥμερᾳ,; that is, ἐκείνῃ, ‘in that day.’ That ‘aday’ is taken in the Scripture for an especial time and season wherein any work or duty is to be performed, is obvious unto all. The reader may see what we have discoursed concerning such a day on the third chapter. And the time here intended, is often called the day of it, Ezek. xx. 6, ‘In the day I lifted up my hand to bring them out of the land of Egypt;’ at that time or season. A certain, determinate, limited time, suited with means unto any work, occasion, or duty, 15 so called a day. And it answereth unto the description of the time of making the new covenant given in the verse foregoing; ‘behold the days are coming,’ the time or season approacheth. It is also used in a way of eminency; a day or,a signal eminent season, Mal ii. 2, ‘Who may abide the day of his coming” the illustrious glory and power that shall appear, and be exerted at his coming. ‘In the day,’ is, at that great eminent season so famous throughout all their generations.
1. The woeful helpless condition that they were in then in Egypt. So far were they from being able to deliver themselves out of their captivity and bondage, that like children they were not able to stand or ἷρο, unless God took them, and led them by the hand. So he speaks, Hos. x1. 3, ‘I taught them to go, taking them by the arms.’.
And certainly never were weakly froward children so awkward to stand and go of themselves, as that people were to comply with God in the work of their deliverance. Sometimes they refused to stand, or to make a trial of it. Sometimes they cast themselves down after they were set on their feet; and sometimes with all their strength they went backwards as to what God directed them unto. He that can read the story of their deliverance with any understanding, will easily discern what pains God was at with that people, to teach them to go when he thus took them by the hand. It is therefore no new thing that the church of God should be in a condition of itself neither able to stand nor go. But yet if God will take them by the hand for their help, deliverance shall ensue.
2. It expresseth the infinite condescension of God towards this people in that condition, that he would bow down to ‘ take them by the hand.’ In most other places, the work which he then accomplished, isascribed unto ‘the liftmg up, or stretching out of his hand,’ Ezek. xx. 6. See the description of it, Deut. iv. 34, xxvi. ὃ. It was towards their enemies a work of mighty power, of the lifting up of his hand; but towards them, it was a work of infinite condescension and patience: ‘a bowing down to take them by the hand.’ And this was the greatest work of God. For such was the frowardness and unbelief, so multiplied were the provocations and temptations of that people, that if God had not held them fast by the hand, with infinite grace, patience, forbearance, and condescension, they had inevitably ruined themselves. And we know in how many instances they endeavoured frowardly and obstinately to wrest themselves out of the hand of God, and to have cast themselves into utter destruction. Wherefore, this word, ‘ when I took them by the hand,’ for the end mentioned, compriseth all the grace, mercy, and patience, which God exercised towards that people, while he wrought out their deliverance, by lifting up his hand amongst and against their adversaries. And indeed, no heart cau conceive, no tongue can express, that infinite condescension and patience which God exerciseth towards every one of us, whilst he holds us by the hand to lead us unto rest with themself. Our own hearts, in some measure, know with what waywardness and frowardness, with what wanderings from him, and withdrawing from his holy conduct, we exercise, and are ready to weary his patience continually. Yet do not mercy and grace let go that hold which they have taken on us. Oh, that our souls might live in constant admiration of that divine grace and patience, which they live upon; that the remembrance of the times and seasons wherein, if God had _ not strenethened his hand upon us, we had utterly destroyed ourselves, might increase that admiration daily, and enliven it with thankful obedience!
3. The power of this work intended is also included herein; not directly, but by consequence. For, as was said, when God took them by the hand by his grace and patience, he lifted up the hand of his power by the mighty works which he wrought among their adversaries. What he did in Egypt at the Red Sea, in the wilderness, is all included herein. These things made the day mentioned eminent and glorious. It was a great day wherein God so magnified his name and power in the sight of all the world.
4, All these things had respect to, and issued in, that actual deliverance which God then wrought for that people. And this was the greatest mercy which that people ever were, or ever could be made partakers of, in that condition wherein they were under the Old Testament. And to the outward part of it, consider what they were delivered from, and what they were led into, and it will evidently appear to be as great an outward mercy as human nature is capable of. But besides, it was gloriously typical, and representative of their own and the whole church’s spiritual deliverance from sin and hell, from our bondage to Satan, and a glorious traduction into the liberty of the sons of God. And therefore did God engrave the memorial of it on the tables of stone, “1 am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage.’ For what was typified and signified thereby, is the principal motive to obedience throughout all generations. Nor is any moral obedience acceptable to God, that doth not proceed from a sense of spiritual deliverance.
And these ‘things are here called: over in this promise of giving a new covenant; partly to remind the people of the mercies which they had sinned against, and partly to remind them that no concurrence of outward mercies and privileges, can secure our covenant relation to God, without the special mercy which is administered in the new covenant, whereof Jesus Christ is the mediator and surety.
Thus, great on all accounts was the day, and the glory of it, wherein God made the old covenant with the people of Israel, yet had it no glory in comparison of that which doth excel. The light of the Sun.
of glory was on this day, ‘sevenfold as the light of seven days,’ Isa. xxx. 26. <A perfection of light and glory was to accompany that day, and all the glory of God’s work and his rest therein, the light of seven days, was to issue in it.
From the things we have observed, it is fully evident both what was the covenant that God made, and who were the Fathers with whom it was made. Thecovenant intended is none other but that made at Sinai, in the third month after the coming of the people out of Egypt, Exod. xix. 1, which covenant, in the nature, use, and end of it, we have before described. And the fathers were those of that generation, they and their children entered into the covenant, and took on them to do all that was required therein, whereon they were sprinkled with the blood of it, Exod. xxiv. 3—8; Deut. v. 27. [{ is true all the posterity of the people to whom the promise was now given, were bound and obliged by that covenant, no less than those who first received it; but those only are intended in this place, who actually in their own persons entered into covenant with God. Which consideration will give light to what is affirmed, that they brake this covenant or continued not in it.
A comparison being intended between the two covenants, this is the first general part of the foundation of it with respect to the old.
The second part of it is in the event of making this covenant; and this is expressed both on the part of man and God, or in what the people did towards God, and how he carried it towards them thereon.
First. The event on the part of the people is in these words, ‘ Because they continued not in my covenant,’ ὅτε avrou οὐκ ἐνεμειναν ev TH duadnky μου. Wx, ‘which,’ in the original, is expressed by ὅτι, which we render, ‘ because;’ ὅτι, as it is sometimes a relative, sometimes a redditive, ‘which,’ or ‘because.’ If we follow our translation, ‘ because,’ it seems to give a reason why God made a covenant with them, not like the former, namely, because they continued not in the former, or brake it. But this indeed was not the reason of it. The reason I say, why God made this new covenant not according to the former, was not because they abode not in the first. This could be no reason of it, nor any motive to it. It is therefore mentioned only to illustrate the grace of God, that he would make this new covenant, notwithstanding the sin of those who brake the former; as also the excellency of the covenant itself, whereby those who are taken into it, shall be preserved from breaking of it by the grace which it doth administer. Wherefore I had rather render ὅτι here by ‘ which,’ as we render ἼΩΝ, in the prophet, ‘ which my covenant,’
or ‘ for,’ for they abode not. And if we render it ‘ because,’ it respects not God’s making a new covenant, but his rejecting them for breaking the old.
That which is charged on them is, that οὐκ ἐνέμειναν, ‘they continued not,’ they abode not in the covenant made with them. This God calls his covenant; ‘ they continued not in my covenant;? because he was the author of it, the sole contriver and proposer of its terms and promises. 57, ‘ they brake,’ ‘ they rescinded,’ removed it, made it void. The Hebrew word expresseth the matter of fact, what they did, they brake or made void the covenant: the word used by the apostle, the manner how they did it, namely, by not continuing faithful in it, not abiding by the terms of it. The use of the word pevw, and ἐμμένω, to this purpose hath been before declared. And what is intended hereby, we must inquire.
1. God made this covenant with the peopie in Sinai, in the authoritative proposition of it to them, and thereon the people solemnly accepted of it, and took it on themselves to observe, do. and fulfil the terms and conditions of it, Exod. xix. 8, especially ch. xxiv. 3, 7, ‘The people answered with one voice, All the words which the Lord hath said, we will do. And all that the Lord hath said, we will do and be obedient.” So Deut. v. 97. Hereupon the covenant was ratified and confirmed between God and them, and thereon the blood of the covenant was sprinkled on them, Exod. xxiv. 8. This gave that covenant its solemn ratification. |
2. Having thus accepted of God’s covenant, and the terms of it, Moses, ascending again into the mount, the people made the golden calf. And this fell out so suddenly after the making of the covenant, that the apostle expresseth it by, ‘they continued not in it,’ they made haste to break it. He expresseth the sense of the words of God hereon, Exod. xxxil. 7, 8, ‘ Go, get thee down, for thy people which thou broughtest out of the land of Egypt have corrupted themselves. They have turned aside greatly out of the way which | commanded them; they have made them a molten calf, and have worsluppes it, and have sacrificed thereunto, and said, These be thy gods, Israel, which brought thee up out of the land of Egypt.’ For therein they brake the covenant, wherein God had in a peculiar manner assumed the glory of that deliverance to himself.
3. Wherefore the breaking of the covenant, or their not continuing in it, was first and principally the making of the molten calf. After this indeed, that generation added many other sins and provocations, before all things proceeded so far, that God sware in his wrath that they should never enter into his rest. This fell out on their professed unbelief, and murmuring at the return of the spies, Num. xiv.; whereof we have treated at large on ch. 11. Wherefore this expression is not to be extended to the sins of the following generation, neither in the kingdom of Israel, nor in that of Judah, although they variously transgressed against the covenant, disannulling it so far as it lay in them. But it is the sin of them who personally first entered into covenant with God, that is reflected on. That generation with whom God made that first covenant, immediately brake it, continued not in it,
And therefore let that generation look well to themselves to whom this new covenant shall be first proposed. And it so fell out, that the unbelief of that first generation who lived in the first days of the promulgation of the new covenant, hath proved an occasion of the ruin of © their posterity to this day. And we may observe,
‘Obs. V. That sins have their aggravations from mercies received.— This was that which rendered this first sin of that people of such a flagitious nature in itself, and so provoking to God, namely, that they who contracted personally the guilt of it, had newly received the honour, mercy, and privilege of being taken into covenant with God. Hence is that threatening of God with respect hereunto, ‘ Nevertheless in the day that I visit, 1 will visit their sin upon them,’ ᾿ Exod. xxxii. 34. He would have a remembrance of this provoking sin in all their following visitations. Let us therefore take heed how we sin against received mercies, especially spiritual privileges, such as we enjoy by the gospel.
Obs. VI. Nothing but effectual grace will secure our covenant-obedience one moment.—Greater motives unto obedience, or stronger outward obligation thereunto, no people under heaven could have, than this people had newly received, and they had publicly and solemnly engaged themselves thereunto. But ‘they quickly turned out of the way.’ And therefore in the new covenant is this grace promised in a peculiar manner, as we shall see on the next verse.
Secondly, The acting of God towards them hereon is also expressed Ka’yw nueAnoa αὐτων, ‘And I regarded them not.’ There seems to be a great difference in the translation of the words of the prophet, and these of the apostle taken from them. In the former place we read, ‘ Although I was a husband to them,’ in this, ‘I regarded them not.’ And hereby the utmost difference that can be objected against the rendering of these words by the apostle, is represented. But there was no need of rendering the words in the prophet, oa smbya soon, 4 Although I was a husband to them,’ as we shall see. Howbeit many learned men have exceedingly perplexed themselves and others, in attempting a reconciliation between these passages or expressions, because they seem to be of a direct contrary sense and import. I shall therefore premise some things which abate and take off from the weight of this difficulty, and then give the true solution of it. And to the first end we may observe,:
1. That nothing of the main controversy, nothing of the substance of the truth, which the apostle proves and confirms by this testimony, doth any way depend on the precise signification of these words. They are but occasional as to the principal design of the whole promise, and therefore the sense of it doth not depend on their signification. And in such cases liberty in the variety of expositions may be safely used.
2. Take the two different senses which the words as commonly translated do present, and there is nothing of contradiction, or indeed the least disagreement between them. For the words, as we have translated them in the prophet, express an aggravation of the sin of the people. They broke my covenant, ‘although I was’ (that is, therein)
‘a husband to them,’ exercising singular kindness and care towards them. And as they are rendered by the apostle, they express the effect of that sin so aggravated. ‘He regarded them not;° that is, with the same tenderness as formerly; for he refused to go with them as before, and exercised severity towards them in the wilderness until they were consumed. Each way the design is, to show that the covenant was broken by them, andsthat they were dealt withal accordingly.
But expositors do find or make great difficulties herein. It is generally supposed, that the apostle followed the translation of the LXX. in the present copy whereof the words are so expressed; but how they came to render ‘ndy2, by nucAnoa, they are not agreed. Some say the original copies might differ in some letters from those we now enjoy. Therefore it is thought they might read as some think, sn>ma, neglexi, or sn>y2, fastidivi, “1 neglected or loathed them.’ And those who speak most modestly, suppose that the copy which the LXX. made use of, had one of these words instead of sn>ya, which vet is the truer reading, And because this did not belong to the substance of the argument which he had in hand, the apostle would not depart from that translation which was then in use amongst the Hellenistical Jews.
But the best of these conjectures are uncertain, and some of them by no means to be admitted. Uncertain it is that the apostle made any of his quotations out of the translation of the LXX.; yea, the contrary is certain enough, and easily demonstrated. Neither did he write this Epistle unto the Hellenistical Jews, or those who lived in or belonged unto their dispersions, wherein they made use of the Greek tongue, but unto the inhabitants of Jerusalem and Judea, principally, and in the first place, who made no use of that translation. He expressed the mind of the Scripture, as he was directed by the Holy Ghost, in words of his own. And the coincidence of these words with those in the present copies of the LX X. hath been accounted for in our Exercitations.
Dangerous it is, as well as untrue, to allow of alterations in the original text, and then upon our conjectures, to supply other words into it, than what are contained in it. ‘This is not to explain, but to corrupt the Scripture. Wherefore one learned man (Pocock, in Miscellan.) hath endeavoured to prove, that sn>ya, by all rules of interpretation, in this place must signify ‘ to despise and neglect,’ and ought to have been so translated. And this he confirms from the use of it in the Arabic language. The reader may find it in the place referred to, with great satisfaction.
My apprehensions are grounded on what I have before observed and proved. The apostle, neither in this, nor in any other place, doth bind up himself precisely unto the translation of the words, but infallibly gives us the sense and meaning, and so he hath done in this place. For whereas 5ya signifies ‘ a husband,’ or to be a husband or a lord, a being added unto it in construction, as it is here, pa sndya, it is as much as jure usus sum maritali, ‘ I exercised the right, power, and authority of a husband towards them,’ ‘I dealt with them as a husband with a wife that breaketh covenant;’ that is, saith the apostle, ‘ I regarded them not,’ with the love, tenderness, and affection of a husband. So he dealt indeed with that generation which so suddenly brake covenant with him. He provided no more for them as unto the enjoyment of the inheritance; he took them not home unto him in his habitation, his resting-place in the land of promise, but he suffered them all to wander, and bear.their whoredoms in the wilderness, until they were consumed. So did God exercise the right, and power, and authority, of a husband towards a wife that had broken covenant. And herein, as in many other things in that dispensation, did God give a representation of the nature of the covenant of works, and the issue of it.
Thirdiy. There is a confirmation of the truth of these thine) in that expression, Aeyet Κυριος, “ saith the Lord.’ This assertion. is not to be extended unto the whole matter, or the promise of the introduction of the new covenant. For that is secured with the same expression, ver. ὃ, λέγει Κυριος, “ saith the Lord.’ But it hath a peculiar παϑος in it, being added in the close of the words, mm 0x2, and respects only the sin of the people, and God’s dealing with them thereon. And this manifests the meaning of the preceding words, to be God’s severity towards them. ‘I used the authority of a husband, I regarded them not as a wife any more, said the Lord.’ Now, God thus uttereth his severity towards them, that they might consider how he will deal with all those who despise, break, or neglect his covenant. ‘So,’ saith he, * I dealt with them, and so shall I deal with others who offend in a like manner. This was the issue of things with them, with whom the first covenant was made. They received it, entered solemnly into the bonds of it, took upon themselves expressly the performance of its terms and conditions, were sprinkled with the blood of it, but they continued not in it, and were dealt withal accordingly. God used the right and authority of a husband, with whom a wife breaketh covenant: he neglected them, shut them out of his house, he deprived them of their dowry or inheritance, and slew them in the wilderness.