Obs. XX VII. Persons destitute of this saving knowledge, are utter strangers unto the covenant of grace.—For this is a principal promise and effect of it, wherever it doth take place.
Ver. 12.—For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
Tuis is the great fundamental promise and grace of the new covenant. For though it be last expressed, yet, in order of nature, it precedeth the other mercies and privileges mentioned, and is the foundation of the collation or communication of them unto us. This the causal ὅτι, whereby the apostle rendereth *> in the prophet, doth demonstrate. What I have spoken saith the Lord, shall be accomplished, ‘ for I will be merciful,’ &c. without which there could be be no participation of the other things mentioned. Wherefore not only an addition of new grace and mercy, is expressed in these words, but a reason also is rendered why, or on what grounds, he would bestow on them those other mercies.
‘The house of Israel and Judah,’ with whom this covenant was made in the first place, and who are spoken of, as representatives of all others who are taken into it, and who thereon become the Israel of God, were such as had broken and disannulled God’s former covenant by their disobedience; ‘which my covenant they brake.’ Nor is there any mention of any other qualification, whereby they should be pre- yared for, or disposed to an entrance into this new covenant. Wherefore the first thing in order of nature that is to be done unto this end, is the free pardon of sin. Without a supposition hereof, no other mercy can they be made partakers of. For while they continue under the guilt of sin, they are also under the curse. Wherefore a reason is here rendered, and that the only reason, why God will give unto them the other blessings mentioned, ‘ for I will be merciful.’
Obs. XXVIII. Free, sovereign, and undeserved grace in the pardon of sin, is the original spring and foundation of all covenant mercies and blessings. Hereby, and hereby alone, is the glory of God, and the safety of the church, provided for. And those who like not God’s covenant on those terms, as none do by nature, will eternally fall short of the grace of it. Hereby all glorying, and all boasting in ourselves, is excluded, which was that which God aimed at in the contrivance and establishment of this covenant, Rom. 111. 27; 1 Cor. i. 29—31., For this could not be, if the fundamental grace of it did depend on any condition or qualification in ourselves. If we let go the free pardon of sin, without respect unto any thing in those that receive it, we renounce the gospel. Pardon of sin is not merited by antecedent duties, but is the strongest obligation unto future duties. He that will not receive pardon, unless he can one way or other deserve it, or make himself meet for it, or pretends to have received it, and finds not himself obliged unto universal obedience by it, neither is nor shall be partaker of it.
In the promise itself we may consider, 1. Who it is made unto, 2. What it is that is promised.
First. The first is expressed in the pronoun αὐτῶν, ‘ their,’ three times repeated. All those absolutely, and only those with whom God makes this covenant, are intended. Those whose sins are not pardoned, do in no sense partake of this covenant, it is not made with them. For this is the covenant that God makes with them, that ‘he will be merciful unto their sins,’ that is, unto them in the pardon of them. Some speak of a universal conditional covenant made with all mankind. If there be any such thing, it is not that here intended. For they are all actually pardoned with whom this covenant is made. And the indefinite declaration of the nature and terms of the covenant, is not the making of a covenant with any. And what should be the condition of this grace here promised of the pardon of sin? It is, say they, that men repent and believe, and turn to God, and yield obedience unto the gospel. If so, then men must do all these things, before they receive the remission of sins: yes. Then must they do them while they are under the law, and the curse of it, for so are all men whose sins are not pardoned. This is to make obedience unto the law, and that performed by men whilst under the curse of it, to be the condition of gospel mercy, which is to overthrow both the law and gospel.
But then, on the other hand, it will follow, they say, that men are pardoned before they do believe, which is expressly contrary unto the Scripture. I answer, 1. The communication and donation of faith unto us, is an effect of the same grace whereby our sins are pardoned, and they are both bestowed on us by virtue of the same covenant. 2. The application of pardoning mercy unto our souls, is, in order of nature, consequent unto believing, but in time they go together. 3. Faith is not required unto the procuring of the pardon of our sins, but unto the receiving of it: ‘that they may receive the remission of sins.’ But that which we shall observe from hence is, that,.
Obs. X XIX. The new covenant is made only with them, who effectually and eventually are made partakers of the grace of it.—‘ This is my covenant that I will make with them, I will be merciful unto their unrighteousness, &c. Those with whom the old covenant was made, were all of them actual partakers of the benefits of it; and if they are not so with whom the new 15 made, it comes short of the old in efficacy, and may be utterly frustrated. Neither doth the indefinite proposal of the terms of the covenant, prove that the covenant is made with any who enjoy not the benefits of it. Indeed this is the excellency of this covenant, and so it is here declared, that it doth effectually communicate all the grace and mercy contained in it unto all and every one with whom it is made; with whomsoever it is made, his sins are pardoned.
Secondly. The subject-matter of this promise, is the pardon of sin. And that which we have to consider for the exposition of the words, is, 1. What is meant by sins. 2. What by the pardon of them. 3. What is the reason of the peculiar expression in this place.
First. Sin is spoken of with respect unto its guilt especially, so is it the object of mercy and grace. Guilt is the desert of punishment, or the obligation of the sinner unto punishment, by and according to the sentence of the law. Pardon is the dissolution of that obligation. Sin is here expressed by three terms, αδικια, ἅμαρτια, avomea, ‘ unrighteousness,’ ‘ sin’ and ‘transgression,’ as we render the words. In the prophet there is only Num and py; yw is wanting. But they are elsewhere all three used, where mention is made of the pardon of sin, or the causes of it. As, 1. In the declaration of the name of God with respect thereunto, Exod. xxxiv. 7. mNuM ywDr py nwa, ‘ pardoning iniquity, transgression, and sin.’ 2. In the confession of sin for the removal of it, by the expiatory sacrifice, Lev. xvi. 21. Aaron shall confess over him, onsum 555 ὈΠῸΣ 55 nN ΓΟ 55 ns, ‘all their iniquities, all their transgressions, in all their sins.’ 3. In the expression of the forgiveness of sin in justification, Ps. xxx. 1,2. Wherefore the apostle might justly make up the expression, and general enumeration of sins, here defective in the prophet, seeing it is elsewhere so constantly used to the same purpose, and on the like occasion.
Nor are those terms needlessly multiplied, but sundry things we are taught thereby. As, 1. That those whom God graciously takes into covenant, are many of them antecedently obnoxious unto all sorts of sins. 2. That in the grace of the covenant there is mercy provided for the pardon of them all, even of them from which they could ‘ not be justified by the law of Moses,’ Acts xiii. 39. And that, 3. Therefore none should be discouraged from resting on the faithfulness of God, in this covenant, who are invited unto a compliance therewith.
But there is yet more intended in the use of these words. For they do distinctly express all those respects of sin in general, by which the conscience of a sinner is affected, burdened, and terrified; as also whereon the equity of the curse and punishment for sin doth depend. ΄
The first is aduca, ‘ unrighteousness τ᾿ ταῖς αδικιαις αὐτων. This is usually taken for sins against the second table, or the transgression of that rule of righteousness amongst men, which is given by the moral law. But here, as in many other places, it expresseth a geaeral affec - tion of sin with respect unto God. A thing unequal and unrighteous it is, that man should sin against God his sovereign Ruler and Benefactor. As God is the supreme Lord and Governor of all, as he is our only Benefactor and Rewarder, as all his laws and ways towards us are just and equal, the first notion of righteousness in us is the rendering unto God what is due unto him, that is, universal obedience unto all his commands. Righteousness towards man is but ἃ branch springing from this root; and where this is not, there is no righteousness amongst men, whatever is pretended. If we give not unto God the things that are God's, it will not avail us to give unto Cesar the things that are Ceesar’s, nor unto other men what is their own. And this is the first consideration of sin, that renders the sinner obnoxious unto punishment, and manifests the equity of the sanction of the law. It is an unrighteous thing. Herewith the conscience of the sinner is affected, if he be convinced of sin in a due manner. The original perfection of his nature consisted in this righteousness towards God, by rendering his due unto him in a way of obedience. This is overthrown by sin, which is therefore both shameful and ruinous, which distresseth the conscience when awakened by conviction.
The second is ἁμαρτια; των ἁμαρτιων avtwv. ‘This is properly a missing of, an ‘erring from, that end’ and scope which it is our duty to aim at. There isa certain end for which we were made, and a certain rule proper unto us whereby we may attain it. And thisend being our only blessedness, it is our interest, as it was in the principles of our natures, to be always in a tendency towards it. This is the glory of God, and our eternal salvation in the enjoyment of him. Thereunto the law of God is a perfect guide. ‘To sin, therefore, is to forsake that rule, and to forego therein our aim at that end. It is to place itself and the world as our end, in the place of God and his glory, and to take the imaginations of our hearts for our rule. Wherefore, the perverse folly that is in sin, in wandering away from the chief good as our end, and the best guide as our rule, embracing the greatest evils in their stead, is ἅμαρτια, rendering punishment righteous, and filling the sinner with shame and fear.
The third is ἀνομία; των ανομίων avtwyv. We have no one word in our language properly to express the sense hereof, nor is there so in the Latin. We render it ‘transgression of the law.’ ἄνομος is a ‘lawless person τ᾿ whom the Hebrews call a son of Belial; one who owns no yoke nor rule. And ἀνομία is a voluntary unconformity unto the law.’ Herein the formal nature of sin consists, as the apostle tells us, 1 John ii. 4. And this is that which in the first place passeth on the conscience of a sinner. Wherefore, as all sorts of particular sins are included in these multiplied names of sin; so the general uature of sin, in all its causes and respects, terrifying the sinner, and manifesting the righteousness of the curse of the law, are declared and represented by them. And we may learn,
Obs. XXX. That the aggravations of sin are great and many, which the consciences of convinced sinners ought to have regard unto.
Obs. XX XI. There is grace and mercy in the new covenant provided for all sorts of sins, and all aggravations of them, if this grace and mercy be received in a due manner.
Obs. XXXII. Aggravations of sin do glorify grace in pardon.— Therefore doth God here so express them, that he may declare the glory of his grace in their remission. 7
Obs. X XXIII. We cannot understand aright the glory and excellency of pardoning mercy, unless we are convinced of the greatness and vileness of our sins, in all their aggravations.
Secondly. That which is promised with respect unto these sins, is two ways expressed, ]. ἵλεως ἐσομαι, “1 will be merciful;’ 2. ov un pynoSw ert, ‘1 will remember no more.’ It is pardon of sin that is iniended in both these expressions; the one respecting the cause of It, the other its perfection and assurance. And two things are considered to be in the pardon of sin.
1. A respect unto the mediator of the covenant, and the propitiation for sin made by him. Without this, there can be no remission, nor 1s any promised. |
2. The dissolution of the obligation of the law, binding over the guilty sinner unto punishment. ‘These are the essential parts of evangelical pardon, and respect is had in these words unto them both.
2. The law, with the sanction of it, was the means appointed of God to bring sin to a judicial remembrance and trial. Wherefore, the dissolution of the obligation unto punishment, arising from the law, which is an act of God the supreme Rector and Judge of all, belongeth unto the pardon of sin. This is variously expressed in the Scripture; here by ‘remembering sin no more.’ The assertion whereof is fortified by a double negative. Sin shall never be called legally to remembrance. But the whole doctrine of the pardon of sin, I have so largely handled in the Exposition of Ps. cxxx. that I must not here again resume the Same argument.
In the foregoing verses, the apostle had proved, in general, the insufficiency of the old covenant, the necessity of the new, the difference between the one and the other, with the preference of the latter above the former, in all confirming the excellency of the priesthood of Christ above that of Aaron. In this last verse of the chapter, he maketh an especial inference from one word in the prophetical testimony, wherein the main truth which he endeavoured to confirm with respect unto these Hebrews, was asserted. It was their persuasion, that of what sort soever this promised covenant should be, yet the former was still to continue in force, obliging the church unto all the institutions of worship thereunto appertainmg, ~Hereon depended the main controversy that the apostle had with them; for he knew that this persuasion was destructive to the faith of the gospel, and would, if pertinaciously adhered unto, prove ruinous unto their own*souls.. Wherefore, the contrary hereunto, or the total cessation of the first covenant, he presseth on them, with all sorts of arguments, as from the nature, use, and end of it, from its insufficiency to consecrate or make perfect the state of the church; from the various prefigurations, and certain predictions of the introduction of another covenant, priesthood, and ordinances of worship, which were better than those that belonged unto it, and inconsistent with them, with many other cogent evidences to the same purpose. Here he fixeth on a new argument in particular, to prove the necessity and certainty of its abolition; and hereby, according to his wonted manner, he makes a transition unto his following discourses, wherein he proves the same truth from the distinct consideration of the use and end of the institutions, ordinances, and sacrifices belonging unto that covenant. ‘This he pursues unto the 24th verse of the tenth chapter, and so returns unto the parenetical part of the Epistle, making due applications of what he had now fully evinced.
Ver. 13.—Jn that he saith a new (covenant,) he hath made the first old. Now that which decayeth and waxeth old, is ready to vanish away.
A double argument the apostle here maketh use of, 1. From a special word or testimony. 2. From a general maxim of truth in | all kinds.
In the former we may consider, 1. The testimony he makes use of, 2. The inference unto his own purpose which he makes from it.
1. The first consisteth in the adjunct of this other promised covenant. It is by God himself called new; ev τῳ Aeyeww καίνην, ‘in that, or whereas it is said a new,’ or in that he calleth it, a new. So it is expressly in the prophet, ‘ Behold I will make a new covenant.’ Thus every word of the Holy Ghost, though but occasional unto the principal subject spoken of, is a sufficient evidence of what may be deduced from it. And by this kind of arguing we are taught, that the word of God is full of holy mysteries, if with humility, and under the conduct of his Holy Spirit, we do, as we ought, diligently inquire into them. This therefore he layeth down as the foundation of his present argument, that God himself doth not call this promised covenant another covenant, or a second, nor only declare the excellency of it, but signally calls it a new covenant.
in this, that he caileth the second new; but that he would not have done so, had not he made the first old. For weraXawxe 15 of an active signification, and denotes an authoritative act of God upon the old covenant, whereof the calling the other new, was a sign and evidence. He would not have done so, but that he had made the other old: for with respect thereunto this is called new. But yet it was the designation of the new covenant, that was the foundation of making the other old.
The word respecting the time past, we must inquire what time it doth refer unto. And this must be either the time of the prediction and promise of the new covenant, or the time of its introduction and establishment. And it is the first season that is intended. For the introduction of the new covenant did actually take away and abolish the old, making it to disappear; but the act of God here intended, is only his making it old in order thereunto. And he did this upon and by the giving of this promise, and afterwards by various acts, and in various degrees.
First. He did it by calling the faith of the church from resting in it, through the expectation of the bringing in of a better in the room of it. This brought it under a decay in their minds, and gave it an undervaluation unto what it had before. They were now assured, that something much better would in due time be introduced. Hence, although they abode in the observance of the duties and worship it required, it being the will of God that so they should do, yet this expectation of and longing after the better; covenant now promised, made it decay in their minds and affections. So did God make it old.
Secondly. He did it by a plain declaration of its infirmity, weakness, and insufficiency for the great ends of a perfect covenant between God and the church. Many things unto this purpose might have been collected out of the nature of its institution and promises, from the first giving of it, as is done by our apostle in his present discourses. But these things were not clearly understood, by any in ‘those days; and as to the most, the veil was on them that they could not see at all unto the end of the things that were to be done away. But now when God himself comes positively to declare by that prophet, that it was so weak and insufficient, and that therefore he would make another, a better covenant with them; this made it old, or declared it to be in a tendency unto a dissolution.
Thirdly. From the giving of this promise, God did variously by his providence break in upon and weaken its administration, which by its decaying age was more and more manifested. For,
1. Immediately after the giving of this promise, the Babylonian captivity gave a total intercision and interruption unto the whole administration of it, for seventy years. This having never before fallen outjfrom the making of it on Mount Sinai, was an evident token of its approaching period, and that God would have the church to live without it.
2. Upon the return of the people from their captivity, neither the temple, nor the worship of it, nor any of the administrations of the covenant, nor the priesthood, were ever restored unto their pristine beauty and glory. And whereas the people in general were much distressed at the apprehension of its decay, God comforts them, not with any intimation that things under that covenant should ever be brought into a better condition, but only with an expectation of His coming amongst them, who would put an utter end unto all the administrations of it, Hag. ii. 6—9. And from that time forwards, it were easy to trace the whole process of it, and to manifest how it continually declined towards the end.
Thus did God make it old, by variously disposing of it unto its end; and to give an evidence thereof, called the other covenant which he would make, ‘a new one.’ And it did not decay of itself. For no institution of God ‘ will ever wax old of itself;’ will ever decay, grow infirm, or perish, unless it be ‘disannulled by God himself.’ Length of time will not consume divine institutions, nor can the sins of men abate their force. He only tiat sets them up, can take them down. And this is the first argument of the apostle, taken from this testimony, to prove that the first covenant was to be abolished. But whereas it may be questioned, whether it directly follows or not, that it must be taken away because it is made old, he confirms the truth of his inference by a general maxim, which hath the nature of a new argument also. ‘Now,’ saith he, ‘that which decayeth and waxeth old, is ready to vanish away.’ Old is significative of that which 15 to have an end, and which draws towards its end. Every thing that can wax old hath an end; and that which doth so, draws towards that ‘end. So the Psalmist affirming that the heavens themselves shall perish, adds as a proof thereof, they shall wax old asa garment; and then none can doubt but they must have an end, as unto their substance or their use.
1. There is in the words, the notation of the subject, ro δὲ, ‘ but that,’ or that, whatever it be. The general rule gives evidence unto the former inference, ‘ whatever it be that waxeth old,’
2. The description of it in a double expression, παλαιουμενον and γηρασκον. The words are generally supposed to be synonymous, and to be used for emphasis only. We express the first by decay, ‘ that which decayeth,’ to avoid the repetition of the same word, we having no other to express ‘ waxing old, or ‘made old, by. But παλαιουμε- νον» is not properly that which decayeth, it is that which hath the effect passively of πεπαλαίωκε, that which is made old; and it properly respecteth things. Things are said to be made.old, not persons. But the other word γηρασκον, respects persons, not things. Men, and not inanimate things, are said ynpacxev. Wherefore, although the apostle might have used a pleonasm to give emphasis unto his assertion, and to aver the certainty of the end of the old covenant; yet nothing hinders, but that we may think that he had respect unto the things and persons that belonged unto its administration, __
That which is affirmed of this subject of the proposition, is, that it is ἐγγὺς apaviopov, ‘near unto a disappearance,’ that is an abolition, and taking out of the way. The proposition is universal, and holds absolutely in all things, as is evident in the light of nature. Whatever brings things tu a decay and age, will bring them to an end; for decay and age are the expression of a tendency to an end. Let an angel live ever so long, he waxeth not old, because he cannot die. ‘Waxing old’ is absolutely opposed unto an-eternal duration, Ps. cii. 26, 27. |
It being the removal of the old covenant, and all its administrations, that is respected, it may be inquired why the apostle expresseth it by αφανισμος, ‘a disppearance or vanishing out of sight.’ And respect may be had herein, 1. To the glorious outward appearance of the administration of it. ‘This was that which greatly captivated the minds and affections of those Hebrews unto it. They were carnal themselves, and these things, the fabric of the temple, the ornaments of the priests, the order of their worship, had a glory in them, which they could behold with their carnal eyes and cleave unto with their carnal affections. | ‘The ministration of the letter was glorious.’ All this glory, saith the apostle, shall shortly disappear, shall vanish out of your sight, according to the prediction of our Lord Jesus Christ, Matt. xxiv. 2. To the gradual removal of it. It departed as a thing will by its removal out of oursight. We by little and little lose the prospect of it, until it utterly disappear. How it was made so to disappear, at what time, in what degrees, by what acts of divine authority, must be spoken unto distinctly elsewhere. All the glorious institutions of the law, were at best as stars in the firmament of the church, and therefore were all to disappear at the rising of the Sun of righteousness.