Now, God thus uttered 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 an alike manner,’
This was the issue of things with them with whom the first cove- nant 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 “ con- tinued not in it,” and were dealt withal accordingly. God used the right and authority of a husband with whom a wife breaketh cove- nant; he “neglected them,” shut them out of his house, deprived them of their dowry or inheritance, and slew them in the wilderness.
On this declaration, God promiseth to make another covenant with them, wherein all these evils should be prevented. This is the coyenant which the apostle designs to prove better and more ex- cellent than the former. And this he doth principally from the mediator and surety of it, compared with the Aaronical priests, whose office and service belonged wholly unto the administration _ of that first covenant. And he confirms it also from the nature of this covenant itself, especially with respect unto its efficacy and duration. And hereunto this testimony is express, evidencing how this covenant is everlastingly, by the grace administered in it, pre-
Abyss KUpios.
132 AN EXPOSITION OF THE CHAP. VIIL
ventive of that evil success which the former had by the sin of the people.
Hence he says of it, OU xar& s4v,—“ Not according unto it;” a covenant agreeing with the former neither in promises, efficacy, nor duration. For what is principally promised here, namely, the giving of a new heart, Moses expressly affirms that it was not done in the administration of the first covenant. It is neither a renovation of that covenant nor a reformation of it, but utterly of another nature, by whose introduction and establishment that other was to be abo- lished, abrogated, and taken away, with all the divine worship and service which was peculiar thereunto. And this was that which the apostle principally designed to prove and convince the Hebrews of. And from the whole we may observe sundry things.
Obs. VII. No covenant between God and man ever was, or ever could be stable and effectual, as unto the ends of it, that was not made and confirmed in Christ.—God first made a covenant with us in Adam. There was nothing therein but the mere defectibility of our natures as we were creatures that could render it ineffectual. And from thence did it proceed. In him we all sinned, by breach of covenant. The Son of God had not then interposed himself, nor undertaken on our behalf. The apostle tells us that “in him all things consist ;’—without him they have no consistency, no stability, no duration. So was this first covenant immediately broken. It was not confirmed by the blood of Christ. And those who suppose that the efficacy and stability of the present covenant do depend solely on our own will and diligence, had need not only to assert our nature free from that depravation which it was under when this covenant was broken, but also from that defectibility that was in it before we fell in Adam. And such as, neglecting the interposition of Christ, do betake themselves unto imaginations of this kind, surely know little of themselves, and less of God.
Obs. VIII. No external administration of a covenant of God’s own making, no obligation of mercy on the minds of men, can enable them unto steadfastness in covenant obedience, without an effectual influence of grace from and by Jesus Christ.—For we shall see in the next verses that this is the only provision which is made in the wisdom of God to render us steadfast in obedience, and his covenant effectual unto us.
Obs. IX. God, in making a covenant with any, in proposing the terms of it, retains his right and authority to deal with persons ac- cording to their deportment in and towards that covenant: “They brake my covenant, and I regarded them not.”
Obs. X. God’s casting men out of his especial care, upon the breach of his covenant, is the highest judgment that in this world can fall on any persons.
VER. 10-12. ] EPISTLE TO THE HEBREWS. 133
And we are concerned in all these things. For although the covenant of grace be stable and effectual unto all who are really par- takers of it, yet as unto its external administration, and our entering into it by a visible profession, it may be broken, unto the temporal and eternal ruin of persons and whole churches. Take heed of the golden calf.
VERSES 10-12,
“Orr wen H O1abyxn jy dicdjoomas TH ofnw “Iopunr werd ras Awepas Eneivas, Neyer Kipiog, dsdodg vouovg mov eig rv Oicevoray adraiv, mol gor) xeupdiag adray emiypdnbw atrovse xul eoomas airors sig Osby, xo) wdro) eoovret wor eis aby nal ob un OOdEWow Exaorog riv FANoioy wrod, na! Exuoros Toy GOEADOY aurov, Aéyav, Tvaids rbv Kbpiove ori wdvres eidqoovol we, dard winpod adra ews Meycrov adraive bri Trews eoomon russ aOinios adrav, nal Tay Gmapriay ral THY avomiay adray od wu) wynoda ert.”