The design of the apostle, or what is the general argument which he is in pursuit of, must still be borne in mind throughout the con- sideration of the testimonies he produceth in the confirmation of it. And this is, to prove that the Lord Christ is the mediator and surety of a better covenant than that wherein the service of God was managed by the high priests according unto the law. For hence it follows that his priesthood is greater and far more excellent than theirs. To this end he doth not only prove that God promised to make such a covenant, but also declares the nature and properties of it, in the words of the prophet. And so, by comparing it with the former covenant, he manifests its excellency above it. In par- ticular, in this testimony the imperfection of that covenant is de-
-monstrated from its issue. For it did not effectually continue peace and mutual love between God and the people; but being broken by them, they were thereon rejected of God. This rendered all the other benefits and advantages of it useless) Wherefore the apostle insists from the prophet on those properties of this other covenant which infallibly prevent the like issue, securing the people’s obe-
-dience for ever, and so the love and relation of God unto them as their God.
Wherefore these three verses give us a description of that cove- nant whereof the Lord Christ is the mediator and surety, not abso- lutely and entirely, but as unto those properties and effects of it wherein it differs from the former, so as infallibly to secure the cove- nant relation between God and the people. That covenant was broken, but this shall never be so, because provision is made in the covenant itself against any such event.
1 Various READING.—T¢y zayolov has been rejected, and roy roairyy substi- tuted as the proper reading, by Griesbach, Scholz, Lachmann, and Tischendorf. All the uncial MSS., with most of the versions, vindicate the propriety of the change.—ED.
134 AN EXPOSITION OF THE [CHAP. VIIL
And we may consider in the words,—1. The particle of introduc- tion, érs, answering the Hebrew "3. 2. The subject spoken of, which is dsab4xn; with the way of making it, jv d:adqoowos,—* which I will make.’ 3. The author of it, the Lord Jehovah; “TI will...... saith the Lord.” 4. Those with whom tt was to be made, “the house of Israel.” 5. The time of making it, “after those days.” 6. The pro- perties, privileges, and benefits of this covenant, which are of two sorts: (1.) Of sanctifying, inherent grace ; described by a double con- sequent: [1.] Of God’s relation unto them, and theirs to him; “I will be to them a God, and they shall be to me a people,” verse 10. [2.] Of their advantage thereby, without the use of such other aids as formerly they stood in need of, verse11. (2.) Of relative grace, in the pardon of their sins, verse 12. And sundry things of great weight will fall into consideration under these several heads.
Ver, 10.—For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will give my laws into their mind, and write them upon their hearts: and I will be unto them a God, and they shall be to me a people.
1, The introduction of the declaration of the new covenant is by the particle ér The Hebrew °2, which is rendered by it, is variously used, and is sometimes redundant. In the prophet, some translate it by an exceptive, “sed;’ some by an illative, “ quoniam.”- And in this place é7 is rendered by some “quamobrem,” “wherefore ;” and by others “nam,” or “enim,” as we do it by “for.” And it doth intimate a reason of what was spoken before, namely, that the covenant which God would now make should not be according unto that, like unto it, which was before made and broken.
2. The thing promised is a “covenant:” in the prophet na, here diacbxn. And the way of making it, in the pro- phet N28; which is the usual word whereby the making of a covenant is expressed. For signifying to “ cut,” to “ strike,” to “ divide,” respect is had in it unto the sacrifices wherewith cove- nants were confirmed, Thence also were “foedus percutere,” and “ foedus ferire.” See Gen. xv. 9,10, 18. 8, or OY, that is, “ cum,” which is joined in construction with it, Gen. xv. 18, Deut. v. 2. The apostle renders it by boinc and that with a dative case without a preposition, r@ o/xw, “I will make” or “ confirm _, He had used before cuvreAéow to the same purpose,
We render the words 13 and ésa67x in this place Wy a “ cove- nant,” though afterward the same word is translated by a “testa- ment.” A covenant properly is a compact or agreement on certain
“Ors,
Aiabjnn.
VER. 10-12.] EPISTLE TO THE HEBREWS. 1385
terms mutually stipulated by two or more parties. As promises are the foundation and rise of it, as itis between God and man, so it -compriseth also precepts, or laws of obedience, which are prescribed unto man on his part to be observed. But in the description of the - covenant here annexed, there is no mention of any condition on the part of man, of any terms of obedience prescribed unto him, but the whole consists in free, gratuitous promises, as we shall see in the explication of it. Some hence conclude that it is only one part of the covenant that is here described. Others observe from hence that the whole covenant of grace as a covenant is absolute, without any conditions on our part; which sense Estius on this place con- tends for. But these things must be further inquired into:—