3. To manifest the necessity of shedding of blood in the confirma- tion of the covenant, because of the expiation, purging, and pardon of sin thereby.
How these things are proved, we shall see in the exposition of the words.
THIRDLY, There are in the words themselves, 1. A proposition of the principal truth asserted, verse 18. 2. The confirmation of that proposition: which is twofold; (1.) From what Moses did, verse 19; (2.) From what he said, verse 20. 3. A further illustration of the same truth, by other instances, verse 21. 4, A general inference or conclusion from the whole, comprising the substance of what he in- tended to demonstrate, verse 22.
In the proposition there are five things considerable: 1. A note of _ introduction; “whereupon.” 2. The quality of the proposition, it is negative; “neither was.’ 8. The subject spoken of; “the first.”
4, What is affirmed of it; it was “dedicated.” 5. The way and
manner thereof ; it was “not without blood.”
1. The note of introduction is in the particle é, which the apostle frequently makes use of in this epistle, as a note of inference in those discourses which are argumentative. We render it by “therefore,” and “wherefore;” here, “ whereupon.”
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For it intimates a confirmation of a general rule by especial in- stances. He had before laid it down as a general maxim, that a testament was to be confirmed by death. For thereupon the first testament was confirmed with the blood of sacrifices shed in their death. ‘ Wherefore let not any think it strange that the new testa- ment was confirmed by the death of the testator; for this is so neces- sary, that even in the confirmation of the first there was that which was analogous unto it. And moreover, it was death in such a way as was required unto the confirmation of a solemn covenant.’
2. The proposition hath a double negative in it, ovdé, and xywpls aiwaros,—“ neither was it without blood;” that is, it was with blood, and could not otherwise be.
3. The subject spoken of is 7 aparg, “the first;” that is dsadgxn, “testament,” or “covenant.” And herein the apostle declares what he precisely intended by the first or old covenant, whereof he discoursed at large, chap. viii. It was the _ covenant made with the people at Horeb; for that and no other was dedicated in the way here described. And, to take a brief prospect into this covenant, the things ensuing may be observed :—
(1.) The matter of 2, or the terms of it materially considered, before it had the formal nature of a covenant. And these were all the things that were written in the book before it was laid on the altar; namely, it was that epitome of the whole law which is con- tained in chapters xx.-xxiil. of Exodus. And other commands and institutions that were given afterwards belonged unto this covenant reductively. The substance of it was contained in the book then written.
(2.) The manner of the revelation of these terms of the covenant. Being proposed on the part of God, and the terms of it being en- tirely of his choosing and proposal, he was to reveal, declare, and make them known. And this he did two ways: [1.] As unto the foundation and substance of the whole in the decalogue. He spake it himself on the mount, in the way and manner declared, Exod. xix. xx. [2.] As unto the following judgments, statutes, and rites, _ directive of their walking before God, according to the former fun- damental rule of the covenant. These he declared by revelation unto Moses; and they are contained in chapters xxi.—xxiii.
(3.) The manner of its proposal. And this also was twofold: [1.] Preparatory. For before the solemn covenanting between God and the people, Moses declared all the matter of it unto the people, that they might consider well of it, and whether they would consent to enter into covenant with God on those terms; whereon they gave their approbation of them. [2.] Solemn, in their actual and absolute acceptance of it, whereby they became obliged through- out their generations. This was on the reading of it out of the book,
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after it was sprinkled with the blood of the covenant on the altar, Exod. xxiv. 7.
(4.) The author of this covenant was God himself: “The cove- nant which the LorD hath made with you,” verse 8. And imme- diately after, he is thereon called “the God of Israel,” verse 10; which is the first time he was called so, and it was by virtue of this covenant. And the pledge or token of his presence, as covenanting, was the altar, the altar of Jehovah; as there was a representative pledge of the presence of the people in the twelve pillars or statues.
(5.) Those with whom this covenant was made were “ the people ;” that is, “all the people,” as the apostle speaks, none exempted or excluded. It was made with the “men, and women, and children,” Deut. xxxi. 12; even all on whom was the blood of the covenant, as it was on the women; or the token of the covenant, as it was on the male children in circumcision; or both, as in all the men of Israel.