Obs. VI. The things and concernments of the new covenant are all of them objects of the best of our consideration, As such are they here proposed ; and what is spoken of the declaration of the nature of this covenant in the next verse is sufficient to confirm this observation.
3. The time is prefixed for the accomplishment of this promise: D'S2 DD), juwépas epyovros,— the days come.” “Known eat unto God are all his works from the foundation of the Shae te world;”” and he hath determined the times of their ac- complishment. As to the particular precise times or seasons of them,
Aéyss.
"dou.
110 AN EXPOSITION OF THE [CHAP. VIII.
whilst they are future, he hath reserved them unto himself, unless —
where he hath seen good to make some especial revelation of them. So he did of the time of the sojourning of the children of Israel in Egypt, Gen. xv. 13; of the Babylonish captivity, and of the coming of the Messiah after the return of the people, Danix. 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 chap. i.1, 2. Hence under the old testa- ment the days of the Messiah were called “the world to come,” as we have showed, chap. ii. 5. And it was a periphrasis of him, that he was 6 épxduevos, Matt. xi. 3,—“ He that was to come.” And the faith of the church was principally exercised in the expectation of his coming. And this time is here intended. And the expression in the original is in the present tense, jmépar epyovras, from the Hebrew, 5°82 D'D', “the days coming;” not the days that come, but “the days come.” And two things are denoted thereby :—
(1.) The near approach of the days intended. The time was now hastening apace, and the church was to be awakened unto the expectation of it: and this accompanied with their earnest desires and prayers for it; which were the most acceptable part of the worship of God under the old testament.
(2.) A certainty of the thing itself was hereby fixed in their —
minds. Long expectation they had of it, and now stood in need of new security, especially considering the trial they were falling into in the Babylonish captivity; for this seemed to threaten a defeat of the promise, in the casting away of the whole nation. The manner of the expression is suited to confirm the faith of them that were real believers among them against such fears. Yet we must observe, that from the giving of this promise unto the accomplishment of it was near six hundred years. And yet about ninety years after, the prophet Malachi, speaking of the same season, affirms, “that the Lord, whom they sought, should suddenly come to his temple,” Mal. iii. 1. 5
Obs. VII. There is a time limited and fixed for the aecomplish- ment of all the promises of God, and all the purposes of his grace towards the church. See Hab. i. 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 accom- plishment 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. (8.) 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,
ae SS
VER. 8.] EPISTLE TO THE HEBREWS. Ill
4, The subject-matter of the promise given is a “ covenant," — na, The LXX. render it by d:adjxn,—‘ 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 in- deed no place between God and man. For a covenant, strictly taken, ought to proceed on equal terms, and a proportionate consi- deration of things on both sides; but the covenant of God is founded on grace, and consists essentially in a free, undeserved promise. And therefore 12, “a covenant,” is never spoken of between God and man, but on the part of God it consists in a free promise, or a testa- ment, And “a testament,’ which is the proper signification of the word here used by the apostle, is suited unto this place, and nothing else. For,—
(1.) Such a covenant is intended as is ratified and confirmed by the death of him that makes it. And this is properly a testament: for this covenant was confirmed by the death of Christ, and that both as it was the death of the testator, and as it was accompanied with the blood of a sacrifice; whereof we must treat afterwards at large, if God will.
(2.) It is such a covenant, as wherein the covenanter, he that ' makes it, bequeatheth his goods unto others in the way of a legacy; for this is done by Christ herein, as we must also declare after- wards. Wherefore our Saviour calls this covenant “ the new testa- ment 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. iii. 14,) but the covenant that God made with the church of Israel at Sinai, whereof we have spoken at large.