VER. 9.] EPISTLE TO THE HEBREWS. 119
the effectual communication of the grace of it. And in respect there- unto did the privilege of the carnal seed of Abraham lie.
Obs. XI. Those who are first and most advanced as unto outward privileges, are oftentimes last and least advantaged by the grace and mercy of them.—Thus was it with these two houses of Israel and Judah. They had the privilege and pre-eminence, above all nations of the world, as unto the first tender, and all the benefits of the out- ward dispensation of the covenant; yet, “though the number of them was as the sand of the sea, a remnant only was saved.” They came behind the nations of the world as unto the grace of it; and this by reason of their unbelief, and the abuse of the privileges granted unto them. Let not those, therefore, who now enjoy the greatest privileges be high-minded, but fear.
(3.) The manner of making this covenant is chine by cvvrerzou, “perficiam,” “consummabo,”—“T will perfect” or ‘ ‘con- summate.” In the Hebrew it is only N38, “ pangam,” “feriam, —“TJ will make;” but the apostle renders it by this word, to denote that this covenant was at once perfected and consum- mated, to the exclusion of all additions and alterations. Perfection and unalterable establishment are the properties of this covenant: “An everlasting covenant, ordered in all things, and sure.”
(4.) As unto its distinguishing character, it is called “a new cove- nant.” So it is with respect unto the old covenant made at Sinai, Wherefore by this covenant, as here considered, is not understood the promise of grace given unto Adam absolutely; nor that unto Abraham, which contained the substance and matter of it, the grace exhibited in it, but not the complete form of it as a covenant. For if it were only the promise, it could not be called “a new covenant,” with respect unto that made at Sinai; for so it was before it abso- lutely two thousand five hundred years, and in the person of Abraham _ four hundred years at the least. But it must be considered as before described, in the establishment of it, and its law of spiritual worship. And so it was called “new” in time after that on Sinai eight hundred years. Howbeit it may be called “a new covenant” in other respects also, As, first, because of its eminency ;—so it is said of an eminent work of God, “ Behold, I work a new thing in the earth:” and its duration and continuance, as that which shall never wax old, is de- noted thereby.
Duvreriow.
VERSE 9.
Ob nard ray dsabyxny Hy Eroinon rors Turphow adriy, ey query ewIAaCome- vou wou THs yeipis wirav, ayayen adrods ex Yiig Aiywarou' Irs abrol oun evemeway ev 7H Oiadgnn poor, naa HueAnon adroy, Aéyer Kupsos.
For the quotation and translation of these words out of the prophet Jeremiah, the reader may consult the Exercitations in the first volume, Exerc. v. [p. 111.]
"N72 the apostle in this place renders by éo/ncx, and in this place only; the reason whereof we shall see afterwards. “7"3-S MET PE eNS , _ which
120 AN EXPOSITION OF THE [CHAP. VIII.
my covenant they brake,” “rescinded,” “ dissipated;” the apostle renders wirol bn svemewav sy rH dicebnnn wov,—*and they continued not in my covenant:” for not to abide faithful in covenant is to break it. 52 “na “2381, “and I was an husband unto them,” or rather, “a lord over them;” in the apostle, zayo nué- Anowe wirav,—*and I regarded them not.” On what reason and grounds the seeming alteration is made, we shal] inquire in the exposition.
Od xard Thy Siebyxny, “non secundum testamentum;” “ secundum illud testa- mentum;” and so the Syriac, 877"7 "7 PS >,“ not according unto that testa- ment;” others, “ foedus,” and “illudfcedus.’” Of the different translation of this word by a “testament” and a “covenant,” we have spoken before.
“Hy éxolnow. Syr., 02077, “which I gave;” “quod feci,” “which I made.” Tois rarpaowv, for ody trois rerpeov, “with the fathers;” for that is required to be jomed to the verb éxo/now. And therefore the Syriac, omitting the pre- position, turns the verb into “ gave” —* gave to the fathers ;” which is properly BMANMN, “ cum patribus eorum.”
Obx tvéwsivev. Vulg., “non permanserunt;” others, “ perstiterunt.” So the Syriac, "2 Nd, they stood not,” “they continued not.” “ Maneo” is used to ex- press stability in promises and covenants: “ At tu dictis, Albane, maneres,” Virg. Ain. viii. 643; and, “ Tu modo promissis maneas,” Ain. ii, 160. So is “permaneo in officio, in armis, in amicitia,” to continue steadfast unto the end. Wherefore it is as well so rendered as by “persisto.” ’Eyévo is so used by Thucydides: *Eypecvesv reais diebqxatcs,—* to abide firm and constant in covenants.” And ézpevyjs is he who is “firm,” “stable,” “constant” in promises and engagements,
Kayo guernoe, “ego neglexi,” “despexi,’” “neglectui habui.” Syr., "2, “I despised,” “I neglected,” “I rejected them.” °Ayeaéw is “cure non habeo,” “ negligo,” “ contemno;” a word denoting a casting out of care with contempt.’
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 Hgypt; be- cause they continued not in my covenant, and I re- garded them not, saith the Lord.