On this assertion he insinuates a comparison between this glorious fabric of heaven and earth and him that made them, as to durable- ness and stability, which is the thing he treats about; complaining of his own misery or mortality, For the heavens and the earth, he
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210 AN EXPOSITION OF THE [CHAP. I.
declares that they are in themselves of a flux and perishing nature ; M20, adroi, “ isti,’—“ they shall perish.” The word immediately re- lates to the heavens, but by the figure zeugma comprehends and takes in the earth also: “The earth and the heavens shall perish.” This fading nature’of the fabric of heaven and earth, with all things contained in them, he sets forth, first, by their future end,—“ They shall perish;” secondly, their tendency unto that end,—* They wax old as a garment.” By their perishing the most understand their perishing as to their present condition and use, in that alteration or change that shall be made on them; others, their utter abolition. And to say the truth, it were very hard to suppose that an altera- tion only, and that to the better, a change into a more glorious con- sax» dition, should be thus expressed, 1728"; that word, as the éxoroivra. Greek also, being always used in the worst sense, for a perishing by a total destruction. Their tendency unto this condi- tion is their “waxing old asa garment.” T'wo things may be denoted in this expression :—1. The gradual decay of the heavens and earth, waxing old, worse, and decaying in their worth and use; 2. A near approximation or drawing nigh to their end and period. In this sense, the apostle in this epistle affirms that the dispensaticn of the covenant which established the Judaical worship and ceremonies did wax old and decay, chap. viii 13. Not that it had lost any thing of its first vigour, power, and efficacy, before its abolition. The strict observation of all the institutions of it by our Saviour himself manifests its power and obligation to have continued in its full force: and this was typified by the continuance of Moses in his full strength and vigour until the very day of his death. But he says it was old and decayed, when it was éyyids apavouot, “near to a disappearance,” to its end, period, and to an utter uselessness, as then it was, even as all things that naturally tend to an end do it by age and decays. And in this, not the former sense, are the heavens and earth said to wax old, because of their tendency to that period which, either in themselves or as to their use, they shall receive; which is sufficient to manifest them to be of a changeable, perishing nature. And it may be that it shall be with these heavens and earth at the last day as it was with the heavens and earth of Judaical institu- tions (for so are they frequently called, especially when their disso- lution or abolition is spoken of) in the day of God’s creating the new heavens and earth in the gospel, according to his promise; for though the use of them and their power of obliging to their ob- servation were taken away and abolished, yet are they kept in the world as abiding monuments of the goodness and wisdom of God in teaching his church of old. So may it be with the heavens and earth of the old creation. Though they shall be laid aside at the last day from their use as a garment to clothe and teach the power
VER. 10-12.] EPISTLE TO THE HEBREWS. 211
and wisdom of God to men, yet may they be preserved as eternal monuments of them.
In opposition hereunto it is said of Christ that “he abideth,” “he is the same,” and “his years fail not.” One and the same thing is in- tended in all these expressions, even his eternal and absolutely im- mutable existence. Eternity is not amiss called a “ nunc stans,” a present existence, wherein or whereunto nothing is past or future, it being always wholly present in and to itself. This is expressed in that Wyn NAS —“ Thou standest, abidest, endurest, alterest not, changest not.” The same is also expressed in the next words, 778 NI, 6 adrds ef,—“ thou art he,” or “art the same;” or, as the Syriac hath it, “the same that thou art.” There is an allusion in these words unto, if not an expression of, that name of God, “I am;” that is, who is of himself, in himself, always absolutely and unchange- ably the same. And this S77 7AN, “tu ipse,” the Hebrews reckon as a distinct name of God. Indeed, 77, SANS, 6 ay, wirds ef, are all the same name of God, expressing his eternal and immutable self-subsistence.
The last expression also, though metaphorical, is of the same im- portance: “Thy years fail not.” He who is the same eternally properly hath no years, which are a measure of transient time, de- noting its duration, beginning, and ending. This is the measure of the world and all things contained therein. Their continuance is reckoned by years. To show the eternal subsistence of God in op- position to the frailty of the world, and all things created therein, it is said, his years fail not; that is, theirs do, and come to an end,— of his being and existence there is none.