Hebrews · Chapter 8

V. 1. We have such an high priest-Having finished his description of the type in Melchisedec, the apostle begins to treat directly of the excellency of Christ's priesthood, beyond the Levitical.

Who is set down-Having finished his oblation.

At the right hand of the Majesty-Of God.

Verse 1. Of the things which we have spoken this is the sum] The word kefalaion, which we translate sum, signifies the chief, the principal, or head; or, as St. Chrysostom explains it, kefalaion aei to megiston legetai, “that which is greatest is always called kephalaion,” i.e. the head, or chief.

Who is set on the right hand of the throne] This is what the apostle states to be the chief or most important point of all that he had yet discussed. His sitting down at the right hand of the throne of God, proves,

1. That he is higher than all the high priests that ever existed. 2. That the sacrifice which he offered for the sins of the world was sufficient and effectual, and as such accepted by God. 3. That he has all power in the heavens and in the earth, and is able to save and defend to the uttermost all that come to God through him. 4. That he did not, like the Jewish high priest, depart out of the holy of holies, after having offered the atonement; but abides there at the throne of God, as a continual priest, in the permanent act of offering his crucified body unto God, in behalf of all the succeeding generations of mankind. It is no wonder the apostle should call this sitting down at the right hand of the throne of the Divine Majesty, the chief or head of all that he had before spoken.

Verse 1. The apostle having shown that Jesus, as a High-Priest, is superior to all the Levitical high-priests, inasmuch as, like Melchisedec, he is a King, as well as a Priest; nay, a more righteous King than even Melchisedec, being absolutely free from sin, he in this and the following chapter, for the further illustration of the glory of Christ, as a High-Priest, compares his ministrations with those of the Levitical high-priests, both in respect of the place where he officiates, and of the efficacy of his ministrations. Of this chapter there are two general parts. 1st, A further explication of the excellence of the priesthood of Christ, or of Christ himself as vested with that office. 2d, A further confirmation thereof, wherein is introduced the consideration of the two covenants, the old and the new. For to the former was the administration of the Levitical priests confined; of the latter, Christ is our Priest, Mediator, and Surety.

Now of the things which we have spoken — Namely, in the preceding part of this discourse; this is the sum — Or rather, the chief article, as kefalaion is interpreted by Chrysostom and Theophylact, in which sense the Syriac and Vulgate translations understand the expression. He calls Christ’s sitting down at the right hand of God the chief of all the things he had hitherto mentioned, because it implied, 1st, That the sacrifice of himself which he had offered was accepted of God as a sufficient atonement for the sins of the world. 2d, That he possesses all power in heaven and on earth next to the Father; so that he is able to defend the people for whom he officiates from their enemies, and is authorized by God to acquit and reward them at the final judgment. 3d, That he did not, like the Levitical high-priests, depart out of the most holy place after finishing the atonement, but abideth there always as the minister thereof, to open that holy place to the prayers and other acts of worship performed by his people on earth, and to their persons after death and judgment. We have such a High-Priest — One so great and illustrious as hath been described, made after the order, or similitude, of Melchisedec, and by the oath of God himself invested with immortal honours. The expression answers to such a High-Priest became us, (Hebrews 7:26,) and brings to the reader’s recollection the description there given of the High-Priest who could effectually officiate for us. Who is set on the right hand of the throne of the Majesty in the heavens. That is, at the right hand of the visible glory, whereby the divine presence is manifested to the angels in heaven. Of this Stephen had a clear view before he expired; for being full of the Holy Ghost, and looking up steadfastly into heaven, he saw the glory of God, and Jesus at the right hand of God. This sight, it is probable, the apostle himself enjoyed when he was caught up into the third heaven. “That the Deity manifests his presence to his intelligent creatures in a sensible manner, somewhere in the universe, is a notion,” says Macknight, “which has been entertained by all mankind.” Higher expressions cannot be imagined than those here used to lead us into a holy adoration of the tremendous glory intended to be described. And now, what was the glory of the Jewish high-priest, if considered in comparison with that of the Lord Christ, the High-Priest of our profession? The legal priest indeed entered into the holy place made with hands, and presented there the blood of the sacrifices of beasts before the august pledges of the divine presence; but all the while he was there he stood before the typical throne with holy awe and reverence, and immediately on the discharge of his duty was to withdraw, and depart out of the sacred place; but our High-Priest, after he had offered his great sacrifice on the cross, entered with the virtue of his own blood, not into the holy places made with hands, but into heaven itself, not to stand with humble reverence before the throne, but to sit on the throne of God at his right hand, and that for evermore!

Verse 1-6. Of the things which we have spoken, this is the sum. Paul here recapitulates, for so the grandeur of his arguments required, and he does not do it in a dry and barren manner, but with rich illustrations. As this is a good way of concluding sermons full of doctrine, preachers may here take the hint from Paul. — The heads are, the installation of Christ into the mediatorial throne in heaven. — He is minister now of the true tabernacle, the church which is his body, the fulness of him that filleth all in all. — The tabernacle of Moses was not the folly of some ingenious architect, but was made after the pattern shown him in the mount. It had three grand divisions; the outward court for all nations, the inner court for the circumcised, and the holy of holies, a figure of heaven. It had also the laver, the altar, the table of incense, the holy fire, and the shewbread; figures highly expressive of better things, as stated in the next chapter. Had the Redeemer been on earth, he could not have officiated in the temple, not being of Aaron’s race. Therefore his temple is in the heavens, the equal, the catholic temple of all nations; judaism now exists no more. The Messiah creates new heavens, and a new earth. He creates Jerusalem a joy of many generations. The prophet, full of the gospel glory, cries, Zion, arise and shine; for thy light is come, and the glory of the Lord is risen upon thee. The multitude of the gentile host shall come to thee, and the sons of strangers shall build thy walls.

Paul demonstrates the certainty of those things, because by Moses they are given under the form of a covenant, the circumcision of the heart; and a new covenant, full of grace and full of glory. — See more on Jeremiah 31. and Deuteronomy 28. 29.

NEW AND SUPERIOR, DISPENSATION, 1-13.

Verses 1-6 portray the real and divine High Priest as having gloriously ascended to the upper tabernacle—the true and heavenly; verses 7-13 portray the glory of the consequent new covenant, by him inaugurated, in comparison with the old.

1. The sum—The main point, the outcome of the above view of the eternal priesthood, is this. Such a high priest—The strength of our argument lies in the greatness and glory of our high priest in his exalted session in the heavens. Set—Took seat. The earthly high priest reverently stood, and stood but for a moment, in presence of God in the holy of holies. But this, our high priest, sits a divine priest in the heavens.

V. 2. A minister-Who represents his own sacrifice, as the high priest did the blood of those sacrifices once a year.

Of the sanctuary-Heaven, typified by the holy of holies. And of the true tabernacle-Perhaps his human nature, of which the old tabernacle was a type.

Which the Lord hath fixed-Forever.

Not man-As Moses fixed the tabernacle.

Verse 2. A minister of the sanctuary] twn agiwn leitourgov. A public minister of the holy things or places. The word leitourgov, from leitov, public, and ergon, a work or office, means a person who officiated for the public, a public officer; in whom, and his work, all the people had a common right: hence our word liturgy, the public work of prayer and praise, designed for the people at large; all having a right to attend it, and each having an equal interest in it. Properly speaking, the Jewish priest was the servant of the public; he transacted the business of the people with God. Jesus Christ is also the same kind of public officer; both as Priest and Mediator he transacts the business of the whole human race with God. He performs the holy things or acts in the true tabernacle, HEAVEN, of which the Jewish tabernacle was the type. The tabernacle was the place among the Jews where God, by the symbol of his presence, dwelt. This could only typify heaven, where God, in his essential glory, dwells, and is manifest to angels and glorified saints; and hence heaven is called here the true tabernacle, to distinguish it from the type.

Which the Lord pitched] The Jewish tabernacle was man’s work, though made by God’s direction; the heavens, this true tabernacle, the work of God alone, and infinitely more glorious than that of the Jews. The tabernacle was also a type of the human nature of Christ, John 1:14: And the word was made flesh, and dwelt among us, kai eskhnwsen en hmin and tabernacled among us; for, as the Divine presence dwelt in the tabernacle, so the fulness of the Godhead, bodily, dwelt in the man Christ Jesus. And this human body was the peculiar work of God, as it came not in the way of natural generation.

Verse 2. A minister — Leitourgov, a public minister, who, having entered within the veil, now ministers, or executes, the remaining part of his office in his human nature, representing the merit of his own sacrifice, as the high-priest represented the blood of those sacrifices once a year; of the sanctuary — The place of God’s glorious presence, typified by the holy of holies of the Jewish tabernacle and temple, where were the mercy-seat and ark, the symbols of God’s presence with his church; and of the true tabernacle — The third heaven, called the true tabernacle or habitation of God, to distinguish it from the Mosaic tabernacle, which was only its representation or shadow, by means of the inhabitation of the glory of the Lord, which heavenly tabernacle the Lord pitched — Or fixed; and not man — That is, a tabernacle infinitely superior to any which human hands could be concerned in rearing, and proportionable to the boundless wisdom, power, and magnificence of God. In this most holy place our great High-Priest ever lives, happy in his own blessedness and glory, and having the whole administration of things sacred between God and the church committed to him.

Verse 1-6. Of the things which we have spoken, this is the sum. Paul here recapitulates, for so the grandeur of his arguments required, and he does not do it in a dry and barren manner, but with rich illustrations. As this is a good way of concluding sermons full of doctrine, preachers may here take the hint from Paul. — The heads are, the installation of Christ into the mediatorial throne in heaven. — He is minister now of the true tabernacle, the church which is his body, the fulness of him that filleth all in all. — The tabernacle of Moses was not the folly of some ingenious architect, but was made after the pattern shown him in the mount. It had three grand divisions; the outward court for all nations, the inner court for the circumcised, and the holy of holies, a figure of heaven. It had also the laver, the altar, the table of incense, the holy fire, and the shewbread; figures highly expressive of better things, as stated in the next chapter. Had the Redeemer been on earth, he could not have officiated in the temple, not being of Aaron’s race. Therefore his temple is in the heavens, the equal, the catholic temple of all nations; judaism now exists no more. The Messiah creates new heavens, and a new earth. He creates Jerusalem a joy of many generations. The prophet, full of the gospel glory, cries, Zion, arise and shine; for thy light is come, and the glory of the Lord is risen upon thee. The multitude of the gentile host shall come to thee, and the sons of strangers shall build thy walls.

Paul demonstrates the certainty of those things, because by Moses they are given under the form of a covenant, the circumcision of the heart; and a new covenant, full of grace and full of glory. — See more on Jeremiah 31. and Deuteronomy 28. 29.

2. A minister—A performer of sacred rites. The sanctuary—Literally, the holy places, namely, in the tabernacle or temple. The true tabernacle—The genuine, real tabernacle, of which the earthly tabernacle is but a shadow, a copy after a pattern in the skies, verse 5. Pitched—A tabernacle is simply a tent; and the Greek word for pitched is fastened together; designating the fastening of the different parts so as to form or construct the tent. Our word, to pitch, rather refers to fixing or pitching upon the spot and placing the tent there. Hence the Greek term describes, more beautifully than does the English, the formation or building by divine power of the heavenly tabernacle. Not man—Who built, indeed, the earthly, but not the heavenly, tabernacle.

Verse 3. Every high priest is ordained] kaqistatai, Is set apart, for this especial work.

Gifts and sacrifices] dwra te kai qusiav. Eucharistic offerings, and sacrifices for sin. By the former, God’s government of the universe, and his benevolence to his creatures in providing for their support, were acknowledged. By the latter, the destructive and ruinous nature of sin, and the necessity of an atonement, were confessed.

Wherefore-of necessity] If Christ be a high priest, and it be essential to the office of a high priest to offer atoning sacrifices to God, Jesus must offer such. Now it is manifest that, as he is the public minister, officiating in the true tabernacle as high priest, he must make an atonement; and his being at the right hand of the throne shows that he has offered, and continues to offer, such an atonement.

Verses 3, 4. For every high-priest, &c. — As if the apostle had said, And it appears that Christ is a minister, or priest, of the true tabernacle, because he offers sacrifice, which none but the priests might do. Wherefore — Greek, oqen, whence; the whole force of this inference depends on this supposition — that all the old typical institutions did represent what was really to be accomplished in Christ; it is of necessity that this man have somewhat to offer — For whatever otherwise this glorious person might be, yet a high-priest he could not be, unless he had in his possession somewhat to offer in sacrifice to God, and that was his whole human nature, soul and body. For, or, rather, but, if he were on earth — If his priesthood terminated here; he should, or, rather, could, not be a priest — Consistently with the Jewish institutions; seeing that there are priests, other priests, that offer according to the law — To whom alone this office is allotted. As if he had said, It appears further that Christ was a minister of the heavenly sanctuary, and was to execute his office in heaven; 1st, Because he did not execute it on earth. For though his priesthood may be considered as being in some sense begun on earth, by his offering the sacrifice of himself upon the cross, yet the continuance and consummation of all is in heaven, by his representing there the merit of his sacrifice, and his making continual intercession. 2d, Because there was a priesthood settled on earth already, and there could not be two orders of priesthood divinely appointed officiating on earth together.

Verse 1-6. Of the things which we have spoken, this is the sum. Paul here recapitulates, for so the grandeur of his arguments required, and he does not do it in a dry and barren manner, but with rich illustrations. As this is a good way of concluding sermons full of doctrine, preachers may here take the hint from Paul. — The heads are, the installation of Christ into the mediatorial throne in heaven. — He is minister now of the true tabernacle, the church which is his body, the fulness of him that filleth all in all. — The tabernacle of Moses was not the folly of some ingenious architect, but was made after the pattern shown him in the mount. It had three grand divisions; the outward court for all nations, the inner court for the circumcised, and the holy of holies, a figure of heaven. It had also the laver, the altar, the table of incense, the holy fire, and the shewbread; figures highly expressive of better things, as stated in the next chapter. Had the Redeemer been on earth, he could not have officiated in the temple, not being of Aaron’s race. Therefore his temple is in the heavens, the equal, the catholic temple of all nations; judaism now exists no more. The Messiah creates new heavens, and a new earth. He creates Jerusalem a joy of many generations. The prophet, full of the gospel glory, cries, Zion, arise and shine; for thy light is come, and the glory of the Lord is risen upon thee. The multitude of the gentile host shall come to thee, and the sons of strangers shall build thy walls.

Paul demonstrates the certainty of those things, because by Moses they are given under the form of a covenant, the circumcision of the heart; and a new covenant, full of grace and full of glory. — See more on Jeremiah 31. and Deuteronomy 28. 29.

3. For—To show the true reality, nay, the sole reality, of Christ’s high priesthood, of which the earthly high priesthood is a shadow. That completeness consisted in the fact that he had a divine somewhat… to offer, a point slightly opened here, and completely developed at Hebrews 9:26, 10:5-17.

V. 4. But if he were on earth-If his priesthood terminated here. He could not be a priest-At all, consistently with the Jewish institutions. There being other priests-To whom alone this office is allotted.

Verse 4. For if he were on earth] As the Jewish temple was standing when this epistle was written, the whole temple service continued to be performed by the legal priests, descendants of Aaron, of the tribe of Levi; therefore if Christ had been then on earth, he could not have performed the office of a priest, being of the tribe of Judah, to which tribe the office of the priesthood did not appertain.

There are priests that offer gifts] This is an additional proof that this epistle was written before the destruction of Jerusalem. As the word qusiai, sacrifices, is not added here as it is in Hebrews 8:3, is it any evidence that bloody sacrifices had then ceased to be offered? Or, are both kinds included in the word dwra, gifts? But is dwron, a gift, ever used to express a bloody sacrifice? I believe the Septuagint never used it for jbz zebach, which signifies an animal offered to God in sacrifice.

Verses 3, 4. For every high-priest, &c. — As if the apostle had said, And it appears that Christ is a minister, or priest, of the true tabernacle, because he offers sacrifice, which none but the priests might do. Wherefore — Greek, oqen, whence; the whole force of this inference depends on this supposition — that all the old typical institutions did represent what was really to be accomplished in Christ; it is of necessity that this man have somewhat to offer — For whatever otherwise this glorious person might be, yet a high-priest he could not be, unless he had in his possession somewhat to offer in sacrifice to God, and that was his whole human nature, soul and body. For, or, rather, but, if he were on earth — If his priesthood terminated here; he should, or, rather, could, not be a priest — Consistently with the Jewish institutions; seeing that there are priests, other priests, that offer according to the law — To whom alone this office is allotted. As if he had said, It appears further that Christ was a minister of the heavenly sanctuary, and was to execute his office in heaven; 1st, Because he did not execute it on earth. For though his priesthood may be considered as being in some sense begun on earth, by his offering the sacrifice of himself upon the cross, yet the continuance and consummation of all is in heaven, by his representing there the merit of his sacrifice, and his making continual intercession. 2d, Because there was a priesthood settled on earth already, and there could not be two orders of priesthood divinely appointed officiating on earth together.

Verse 1-6. Of the things which we have spoken, this is the sum. Paul here recapitulates, for so the grandeur of his arguments required, and he does not do it in a dry and barren manner, but with rich illustrations. As this is a good way of concluding sermons full of doctrine, preachers may here take the hint from Paul. — The heads are, the installation of Christ into the mediatorial throne in heaven. — He is minister now of the true tabernacle, the church which is his body, the fulness of him that filleth all in all. — The tabernacle of Moses was not the folly of some ingenious architect, but was made after the pattern shown him in the mount. It had three grand divisions; the outward court for all nations, the inner court for the circumcised, and the holy of holies, a figure of heaven. It had also the laver, the altar, the table of incense, the holy fire, and the shewbread; figures highly expressive of better things, as stated in the next chapter. Had the Redeemer been on earth, he could not have officiated in the temple, not being of Aaron’s race. Therefore his temple is in the heavens, the equal, the catholic temple of all nations; judaism now exists no more. The Messiah creates new heavens, and a new earth. He creates Jerusalem a joy of many generations. The prophet, full of the gospel glory, cries, Zion, arise and shine; for thy light is come, and the glory of the Lord is risen upon thee. The multitude of the gentile host shall come to thee, and the sons of strangers shall build thy walls.

Paul demonstrates the certainty of those things, because by Moses they are given under the form of a covenant, the circumcision of the heart; and a new covenant, full of grace and full of glory. — See more on Jeremiah 31. and Deuteronomy 28. 29.

4. For—It is as yet an unexplained somewhat; for so entirely is this high priest out of the order of earthly high priests, that, if he were on earth, (were being here emphatic,) he would not be a priest at all. Our writer seems about to explain this somewhat, but the current of his thought is veered (after the Pauline style, note on Ephesians 3:1, 14) by a view opening upon him of Christ’s elevation to the mediatorship of the new covenant, and he defers considering the somewhat… to offer to Hebrews 10:5-17. Priests… law—The priesthood on earth are a regular line, offering gifts, and by regular law. And in this line, and with these gifts, and according to this law, Christ would be no priest. For he was not descended from Levi; he never performed any sacrifices, and the law forbade him to be a priest. Yet the Being who on earth gazed upon the offerers of sacrifice, unadmitted to perform the rite, was sole original of all—was both sole priest and victim.

V. 5. Who serve-The temple, which was not yet destroyed. After the pattern and shadow of heavenly things-Of spiritual, evangelical worship, and of everlasting glory.

The pattern-Somewhat like the strokes pencilled out upon a piece of fine linen, which exhibit the figures of leaves and flowers, but have not yet received their splendid colours and curious shades.

And shadow-Or shadowy representation, which gives you some dim and imperfect idea of the body, but not the fine features, not the distinguishing air; none of those living graces which adorn the real person. Yet both the pattern and shadow lead our minds to something nobler than themselves: the pattern, to that holiness and glory which complete it; the shadow, to that which occasions it. Exodus 25:40.

Verse 5. Who serve] oitinev latreuousi. Who perform Divine worship.

Unto the example and shadow] upodeigmati kai skia, WITH the representation and shadow; this is Dr. Macknight’s translation, and probably the true one.

The whole Levitical service was a representation and shadow of heavenly things; it appears, therefore, absurd to say that the priests served UNTO an example or representation of heavenly things; they served rather unto the substance of those things, WITH appropriate representations and shadows. As Moses was admonished] kaqwv kecrhmatistai mwshv. As Moses was Divinely warned or admonished of God.

According to the pattern] kata ton tupon. According to the type, plan, or form. It is very likely that God gave a regular plan and specification of the tabernacle and all its parts to Moses; and that from this Divine plan the whole was constructed. See on “Exodus 25:40”.

Verse 5. Who serve — Which priests, according to the Jewish institutions, serve in the temple, which was not yet destroyed; unto, or, after, the example, or, pattern, and shadow of heavenly things — Of gospel mysteries, even of Christ himself, with all that he did and suffered, and still continues to do, including spiritual, evangelical worship, and everlasting glory. In other words, The whole ministry of the Jewish priests was about such things as had only a resemblance and obscure representation of things of the gospel. The word upodeigma, rendered example, or pattern, means somewhat expressed by the strokes pencilled out upon a piece of fine linen, which exhibit the figures of leaves and flowers, but have not yet received their splendid colours and curious shades; and skia, the word rendered shadow, is that shadowy representation which gives some dim and imperfect idea of the body; but not the fine features, not the distinguishing air, none of those living graces, which adorn the real person. Yet both the pattern and shadow lead our minds to something nobler than themselves; the pattern to those spiritual and eternal blessings which complete it, the shadow to that which occasions it. Of the shadow, see on Hebrews 10:1. As Moses was admonished of God — Kecrhmatistai, an

expression which sometimes signifies to receive an oracle, or a revelation, or divine direction: as Hebrews 11:7, By faith Noah, crhmatisqeiv, being directed by a revelation. Sometimes it denotes a direction from an angel, as Acts 10:22, Cornelius, crhmatisqeiv upo aggelou agiou, being warned by a holy angel. In the active voice it signifies to deliver an oracle, as Hebrews 12:25, If they did not escape who refused, ton crhmatizonta, him delivering oracles on earth. Here the expression means that Moses was divinely instructed, when he was about to make the tabernacle, concerning every part of it, by a model which was shown him in the mount, and which exhibited the form, fashion, dimensions, and all the utensils of it. For see, saith he, that thou make all things according to the pattern, &c. — “The strictness of this charge implying that the tabernacle and its services were intended to be representations of heavenly things, may we not suppose that this purpose was discovered to Moses as the reason of the exactness required, and that the knowledge thereof was preserved among the Jews by tradition. God’s direction to Moses to make all according to the pattern showed him, is here appealed to by the apostle with great propriety, as a proof that the priests worshipped God in the tabernacle with a representation and shadow of heavenly things. For, since by this admonition Moses was required not only to make the tabernacle, and all the vessels of the ministry, exactly according to the pattern showed him in the mount, but also, and indeed chiefly, to appoint the services of the priests in the tabernacles according to that pattern, the strictness of the injunction implied that there was some important reason for this exactness. Now what could that reason be, unless the one assigned by the apostle; namely, that the tabernacle was intended to be a shadow of the heavenly holy place, and the services of the tabernacles to be representations of the ministrations of Messiah as a priest in heaven?” Accordingly the tabernacles are called, Hebrews 9:23, ta upodeigmata, the patterns, or representations, of the holy places in the heavens. And verse 24, the holy places made with hands are called antitupa, antitypes of the true. The ministry of the priests in the earthly tabernacles is represented as typical of the ministrations of Christ in heaven, Hebrews 9:7; and by the absolute exclusion of the priests and people from the most holy place, the representation of heaven, (verse 8,) the Holy Ghost signified that the way into the holiest of all was not yet made manifest while the first tabernacle was yet standing; and (verse 9) that the outward tabernacle with its services was a figure for the time then present, by which figure the Jews were taught the inefficacy of all the atonements made by men on earth for cleansing the conscience. To which add, that (verses 11, 12) Christ is called a High-Priest of good things to come, is said to have entered once into the holy place, and to have obtained eternal redemption for us. “These things show that the ministrations of the Levitical high-priests in the inward tabernacle on earth, were typical of the ministrations of Christ in the true tabernacle, that is, in heaven.” — Macknight.

Verse 1-6. Of the things which we have spoken, this is the sum. Paul here recapitulates, for so the grandeur of his arguments required, and he does not do it in a dry and barren manner, but with rich illustrations. As this is a good way of concluding sermons full of doctrine, preachers may here take the hint from Paul. — The heads are, the installation of Christ into the mediatorial throne in heaven. — He is minister now of the true tabernacle, the church which is his body, the fulness of him that filleth all in all. — The tabernacle of Moses was not the folly of some ingenious architect, but was made after the pattern shown him in the mount. It had three grand divisions; the outward court for all nations, the inner court for the circumcised, and the holy of holies, a figure of heaven. It had also the laver, the altar, the table of incense, the holy fire, and the shewbread; figures highly expressive of better things, as stated in the next chapter. Had the Redeemer been on earth, he could not have officiated in the temple, not being of Aaron’s race. Therefore his temple is in the heavens, the equal, the catholic temple of all nations; judaism now exists no more. The Messiah creates new heavens, and a new earth. He creates Jerusalem a joy of many generations. The prophet, full of the gospel glory, cries, Zion, arise and shine; for thy light is come, and the glory of the Lord is risen upon thee. The multitude of the gentile host shall come to thee, and the sons of strangers shall build thy walls.

Paul demonstrates the certainty of those things, because by Moses they are given under the form of a covenant, the circumcision of the heart; and a new covenant, full of grace and full of glory. — See more on Jeremiah 31. and Deuteronomy 28. 29.

5. And, curiously enough, this whole order of priests and tabernacle are but a copy on earth of this true priest, who is no priest on earth, but really sole, real, original priest, whether on earth or in the heavens. Unto— For. The earthly and the heavenly tabernacle correspond to each other. Moses was shown the pattern… in the mount. Exodus 25:9, 40; Acts 7:44. Not that the eye of Moses was so enlarged in its scope of vision as to see the vast, original heavens. But such a pattern was exhibited as enabled the mind of Moses to construct a material frame to symbolize its nature.

That the sanctuary below was but a small model of the glorious sanctuary in the heavens is the doctrine of this and the following chapters, as of other scriptures. So even the earthly Jerusalem was type of a heavenly Jerusalem above. See note on Galatians 4:26. While below are the earthly sanctuary, ritual, and priesthood, above are the true tabernacle, the heavenly things, and the high priest on the right hand of God. See our note on Hebrews 9:1.

V. 6. And now he hath obtained a more excellent ministry-His priesthood as much excels theirs, as the promises of the gospel (whereof he is a surety) excels those of the law. These better promises are specified, Hebrews 8:10, 11: those in the law were mostly temporal promises.

Verse 6. Now hath he obtained a more excellent ministry] His office of priesthood is more excellent than the Levitical, because the covenant is better, and established on better promises: the old covenant referred to earthly things; the new covenant, to heavenly. The old covenant had promises of secular good; the new covenant, of spiritual and eternal blessings. As far as Christianity is preferable to Judaism, as far as Christ is preferable to Moses, as far as spiritual blessings are preferable to earthly blessings, and as far as the enjoyment of God throughout eternity is preferable to the communication of earthly good during time; so far does the new covenant exceed the old.

Verses 6, 7. But now, &c. — In this verse begins the second part of the chapter concerning the difference between the two covenants, the old and the new, with the pre-eminence of the latter to the former, and of the ministry of Christ to that of the Jewish high-priests. He hath obtained a more excellent ministry, &c. — His priesthood as much excels theirs as the promises of the gospel, whereof he is a surety, excelled those of the law; or, the excellence of his ministry above that of the Levitical priests is in proportion to the excellence of the covenant, whereof he is the Mediator, above the old covenant wherein they had ministered. With this argument the apostle closes his long discourse respecting the pre-eminence of Christ in his office above the high-priests of old, a subject to which he could not give too much evidence, nor too full a confirmation, considering that it was the very hinge on which his whole controversy with the Jews depended. For if that first covenant had been faultless — If that dispensation had answered all God’s designs and man’s wants, if it had not been weak and unprofitable; then should no place, &c. — “Although the Sinai covenant was well calculated to preserve the Jews from idolatry, and to give them the knowledge of their duty, it was faulty or imperfect in the following respects: 1st, The rites of worship which it enjoined, sanctified only to the purifying of the flesh, but not the consciences of the worshippers. 2d, These rites could be performed nowhere but in the tabernacle, or in the temple, consequently they could not be the religion of mankind. 3d, This covenant had no real sacrifices for sin, consequently it granted no pardon to any sinner. 4th, Its promises were all of a temporal kind. 5th, It required an unsinning obedience, which, in our present state, no one can give; and threatened death for every offence. See Galatians 4:3. No place have been sought for the second — Since the first covenant is that which God made with the Israelites at Sinai by the publication of the law, the second covenant must be that which was made with mankind in general, by the publication of the gospel. Accordingly the publication of the gospel was foretold, (Jeremiah 31:31,) under the idea of making a new covenant with the house of Israel, &c., and the gospel itself is called (Isaiah 2:3,) the law which went forth from Zion. But it is to be observed, that the law of Moses is called the first covenant, not merely because it was prior to the gospel, but also because it was in some respects the same with the first covenant under which Adam was placed in paradise; for, like it, it required perfect obedience (in many cases) under the penalty of death, and allowed no pardon to any sinner, however penitent. It is likewise to be observed, that the gospel is called the second covenant, not merely because it was posterior to the law, but also because it is actually the same with the second covenant under which Adam was placed after the fall; for it requires, not a sinless, but a sincere obedience, and grants pardon to sinners on their repentance, see Galatians 3:10. However, though the rigour of the first covenant, (which, properly speaking, was the law of nature written on Adam’s heart,) was mitigated under the second or gospel covenant, by the abolition of its curse, (Galatians 3:13,) its obligation, as a rule of life, never was, nor ever could be cancelled, but its [moral] precepts have constantly remained in force. Hence all the sins which men commit, and which are pardoned under the second covenant, are very properly called transgressions of the first, Hebrews 9:15.”

Verse 1-6. Of the things which we have spoken, this is the sum. Paul here recapitulates, for so the grandeur of his arguments required, and he does not do it in a dry and barren manner, but with rich illustrations. As this is a good way of concluding sermons full of doctrine, preachers may here take the hint from Paul. — The heads are, the installation of Christ into the mediatorial throne in heaven. — He is minister now of the true tabernacle, the church which is his body, the fulness of him that filleth all in all. — The tabernacle of Moses was not the folly of some ingenious architect, but was made after the pattern shown him in the mount. It had three grand divisions; the outward court for all nations, the inner court for the circumcised, and the holy of holies, a figure of heaven. It had also the laver, the altar, the table of incense, the holy fire, and the shewbread; figures highly expressive of better things, as stated in the next chapter. Had the Redeemer been on earth, he could not have officiated in the temple, not being of Aaron’s race. Therefore his temple is in the heavens, the equal, the catholic temple of all nations; judaism now exists no more. The Messiah creates new heavens, and a new earth. He creates Jerusalem a joy of many generations. The prophet, full of the gospel glory, cries, Zion, arise and shine; for thy light is come, and the glory of the Lord is risen upon thee. The multitude of the gentile host shall come to thee, and the sons of strangers shall build thy walls.

Paul demonstrates the certainty of those things, because by Moses they are given under the form of a covenant, the circumcision of the heart; and a new covenant, full of grace and full of glory. — See more on Jeremiah 31. and Deuteronomy 28. 29.

6. But—In contrast to his being on earth not a priest, he has in heaven a divine ministry, therefore a more excellent. Not that he performs a sacrifice in heaven; but presents himself in heaven as the historical sacrifice once offered, whose merit forever avails in behalf of those for whom its efficacy has been pledged. And from that high standpoint he has power as mediator, or middle being, to change the dispensation and bring in a better covenant. And here our Hebrews may see to what a height the very sufferings of the despised Messiah exalt him; and from what a transcendent height the better covenant is brought in. Established—Literally, legislated, constituted by law. Better promises—Because clearer, fuller of heaven, and more truly based upon a past atonement than the promises of Hebrews 6:12, where see note.

And now the new covenant will be portrayed as superior, first, in its greater holiness, (7-10,) and, second, in its ultimate universal diffusion of divine knowledge and mercy, 11-13.

V. 7. For if the first had been faultless-If that dispensation had answered all God's designs and man's wants, if it had not been weak and unprofitable unable to make anything perfect, no place would have been for a second.

Verse 7. If that first had been faultless] This is nearly the same argument with that in Hebrews 7:11. The simple meaning is: If the first covenant had made a provision for and actually conferred pardon and purity, and given a title to eternal life, then there could have been no need for a second; but the first covenant did not give these things, therefore a second was necessary; and the covenant that gives these things is the Christian covenant.

Verses 6, 7. But now, &c. — In this verse begins the second part of the chapter concerning the difference between the two covenants, the old and the new, with the pre-eminence of the latter to the former, and of the ministry of Christ to that of the Jewish high-priests. He hath obtained a more excellent ministry, &c. — His priesthood as much excels theirs as the promises of the gospel, whereof he is a surety, excelled those of the law; or, the excellence of his ministry above that of the Levitical priests is in proportion to the excellence of the covenant, whereof he is the Mediator, above the old covenant wherein they had ministered. With this argument the apostle closes his long discourse respecting the pre-eminence of Christ in his office above the high-priests of old, a subject to which he could not give too much evidence, nor too full a confirmation, considering that it was the very hinge on which his whole controversy with the Jews depended. For if that first covenant had been faultless — If that dispensation had answered all God’s designs and man’s wants, if it had not been weak and unprofitable; then should no place, &c. — “Although the Sinai covenant was well calculated to preserve the Jews from idolatry, and to give them the knowledge of their duty, it was faulty or imperfect in the following respects: 1st, The rites of worship which it enjoined, sanctified only to the purifying of the flesh, but not the consciences of the worshippers. 2d, These rites could be performed nowhere but in the tabernacle, or in the temple, consequently they could not be the religion of mankind. 3d, This covenant had no real sacrifices for sin, consequently it granted no pardon to any sinner. 4th, Its promises were all of a temporal kind. 5th, It required an unsinning obedience, which, in our present state, no one can give; and threatened death for every offence. See Galatians 4:3. No place have been sought for the second — Since the first covenant is that which God made with the Israelites at Sinai by the publication of the law, the second covenant must be that which was made with mankind in general, by the publication of the gospel. Accordingly the publication of the gospel was foretold, (Jeremiah 31:31,) under the idea of making a new covenant with the house of Israel, &c., and the gospel itself is called (Isaiah 2:3,) the law which went forth from Zion. But it is to be observed, that the law of Moses is called the first covenant, not merely because it was prior to the gospel, but also because it was in some respects the same with the first covenant under which Adam was placed in paradise; for, like it, it required perfect obedience (in many cases) under the penalty of death, and allowed no pardon to any sinner, however penitent. It is likewise to be observed, that the gospel is called the second covenant, not merely because it was posterior to the law, but also because it is actually the same with the second covenant under which Adam was placed after the fall; for it requires, not a sinless, but a sincere obedience, and grants pardon to sinners on their repentance, see Galatians 3:10. However, though the rigour of the first covenant, (which, properly speaking, was the law of nature written on Adam’s heart,) was mitigated under the second or gospel covenant, by the abolition of its curse, (Galatians 3:13,) its obligation, as a rule of life, never was, nor ever could be cancelled, but its [moral] precepts have constantly remained in force. Hence all the sins which men commit, and which are pardoned under the second covenant, are very properly called transgressions of the first, Hebrews 9:15.”

7. That first covenant, however the Hebrews may honour and cling to it, was by its own Old Testament prophetic confession a defective one. No place, or room, would have been recognised for a second, if the first had been faultless.

V. 8. But there is; for finding fault with them-Who were under the old covenant he saith, I make a new covenant with the house of Israel-With all the Israel of God, in all ages and nations. It is new in many respects, though not as to the substance of it:

1. Being ratified by the death of Christ.

2. Freed from those burdensome rites and ceremonies.

3. Containing a more full and clear account of spiritual religion.

4. Attended with larger influences of the Spirit

5. Extended to all men. And,

6. Never to be abolished.

Jeremiah 31:31, &c.

Verse 8. For finding fault with them] The meaning is evidently this: God, in order to show that the first covenant was inefficient, saith to them, the Israelites, Behold, the days come when I will make a new covenant, &c. He found fault with the covenant, and addressed the people concerning his purpose of giving another covenant, that should be such as the necessities of mankind required. As this place refers to Jeremiah 31:31-34, the words finding fault with them may refer to the Jewish people, of whom the Lord complains that they had broken his covenant though he was a husband to them. See below.

With the house of Israel and with the house of Judah] That is, with all the descendants of the twelve sons of Jacob. This is thought to be a promise of the conversion of all the Jews to Christianity; both of the lost tribes, and of those who are known to exist in Asiatic and European countries.

Verses 8, 9. For — In this verse the apostle enters upon the proof of his argument proposed in that foregoing, namely, that the first covenant was not faultless, or every way sufficient for the end God had in view, because there was cause for the introduction of another. For finding fault with them — Namely, the people; he saith, Behold the days come, &c. — This is translated by Grotius and others, Finding fault, he saith to them, and understood of finding fault with the former covenant. But it seems much more proper to understand it of God’s finding fault with the Jews, (as he evidently does in the words preceding those here quoted, Jeremiah 31:29, 30,) for using the proverb, against which he expresses so much displeasure, in Ezekiel 18:2. And in the words themselves he also finds fault with them for breaking this covenant, though he had, with so much tender care, brought them out of Egypt. It is true, the first covenant was not every way perfect with respect to God’s general end toward his church; yet it may not be proper to say that God complained of it; whereas God, in this testimony, actually complains of the people that they brake his covenant, and expresses his indignation thereon, saying, I regarded them not. He saith — By the Prophet Jeremiah, in that celebrated text, which undoubtedly refers to the gospel dispensation; Behold — As if he had said, Because the covenant, which they were under before, was not the means of reforming them, but, notwithstanding it, they were rebellious still; therefore the days come — Namely, of the gospel; when I will make a new covenant — Not new in regard of the substance of it, but the manner of its dispensation; 1st, Being ratified by the death of Christ; 2d, Freed from the burdensome rites and ceremonies of the law; 3d, Containing a more full and clear revelation of the mysteries of religion, and a more perfect description of it as spiritual, and having its seat chiefly in men’s hearts; 4th, Attended with larger influences of the Spirit; 5th, Extended to all men; 6th, Never to be abolished. With the house of Israel and with the house of Judah — That is, with the whole Jewish nation, including descendants from both these houses. For although the houses of Israel and Judah had existed separately, the one from the other, from the time of the first Jeroboam, yet after the captivity of the ten tribes, who composed the house of Israel, such of them as joined themselves to the house of Judah, were so mixed with them as not to be distinguished from them. Not according to the covenant which I made with their fathers — But differing from it in the circumstances above mentioned, and in others declared afterward; when I took them by the hand — With the care and tenderness of a parent; or manifested my infinite condescension and almighty power in their deliverance; because they continued not — Or, in which covenant of mine they did not continue; while their deliverance was fresh in their memory they obeyed, but presently after they shook off the yoke, and did not abide by the terms of the covenant. And I regarded them not — Greek, kagw hmelhsa autwn, I neglected them. So that the covenant was soon entirely broken. The passage here quoted stands thus in Jeremiah, Which my covenant they brake, though I was a husband to them, saith the Lord. The apostle’s translation of it is that of the LXX. And to reconcile it with the Hebrew text, Pocock (in his Miscel., chap. 1) observes, that in the eastern languages, letters of the same organ, as they are called, being often interchanged, the Hebrew word, l[b, bagnal, to be a husband, is the same with the Arabic word, lhb, bahal, which signifies to refuse, despise, nauseate. So that the Hebrew clause will bear to be translated as the apostle and the LXX. have done, I neglected them, I nauseated them. See note on Jeremiah 31:31, &c.

Ver. 8-10. I will make a new covenant with the house of Israel and Judah — I will put my laws into their mind, and write them in their hearts. The apostle quotes this passage from Jeremiah 31:33, to show that the jewish dispensation was waxen old, was intended to be superseded by the gospel, and that therefore the disposition of the believing jews to relapse into judaism was highly unreasonable, and altogether inconsistent with the language of their own prophets. The covenant made at Sinai they had broken, as was obscurely intimated by Moses’s breaking the tables of the law at the foot of the mount; they had wholly violated that covenant by the introduction of idolatry, first into the kingdom of Israel, and afterwards of Judah, and the Lord regarded them not, but sent them into captivity in Assyria and in Babylon. Now he will make a new covenant with his believing people, whether jews or gentiles, rounded on better promises, confirmed with an oath, and in the hands of an alsufficient Mediator, who ever lives to see it carried into full effect.

The former covenant was written on tables of stone, which were put into the ark of the testimony; now saith the Lord, I will put my laws into their mind, and write them in their hearts. Not any new law, to supersede or abrogate the old, for that can never be made void, but the same law as was at first impressed upon the heart of man, when created in righteousness and true holiness, a reïmpression of that which is a transcript of the divine perfections, or the restoration of man to the moral likeness of God. This image was defaced by sin, and another law entered into the members, warring against the law of the mind, which is become carnal, and wholly at enmity with God. Romans 8:7. Regeneration consists in restoring this image, and reëngraving this law upon the heart.

The effect of this gracious change is a knowledge of God’s righteousness, of the equity of his requirements, and a desire to do his will. Isaiah 51:7. The heart becomes the ark in which the tables of the law are deposited; there is now a conviction of its purity, extent, and spirituality, and a delighting in it after the inner man. Obedience is not rendered merely on the ground of its authority, but also from a perception of the excellency of its requirements, its congeniality with the predominant feelings of the mind, and the happiness found in a conformity to its precepts. To be like God is now the ruling passion, and an entire exemption from sin the ultimate object of the believer’s hope.

8. For—To quote the proof. Finding fault with them—Them, like their, in verse 9, refers to the people under the first covenant as morally faulty under it, and needing a new. He (God, whose the words are) saith. In Jeremiah 31:31-34. Delitzsch thus describes the sad crisis in which these predictions were, originally, by the prophet uttered: “After the sack of Jerusalem, Jeremiah, with the other captives, was brought in chains to Rama, where Nebuzaradan had his headquarters. Then took place, at God’s special command, his prophecies of the future entire restoration of Israel, of another David, of Rachel’s wailing over her children at Rama, and their future return; of the new covenant, resting on absolute and veritable forgiveness of sins, which Jehovah would make with his people; these prophecies forming the third part of the three great triologies into which the prophecies of Jeremiah may be divided: chap. 21-25, the book against the shepherds of the people; chap. 26-29, the book of Jeremiah’s conflict against the false prophets; chap. 30, 31, the book of restoration.” Behold, the days come—We have here presented, in the words of the prophet, a picture of the glories of the Messianic age. The future lies in mass before the prophet; but he discerns only the radiant points of the Christian ages, the darker back grounds being invisible to his view. This luminous picture is presented before Israel in a dark hour of her history to cheer her hope for a nobler future. Israel and… Judah, the two kingdoms, once one under David and Solomon, now divided. The former was carried into captivity first of the two.

V. 9. When I took them by the hand-With the care and tenderness of a parent. And just while this was fresh in their memory, they obeyed; but presently after they shook off the yoke.

They continued not in my covenant, and I regarded them not-So that covenant was soon broken in pieces.

Verse 9. Not according to the covenant] The new covenant is of a widely different nature to that of the old; it was only temporal and earthly in itself, though it pointed out spiritual and eternal things. The new covenant is totally different from this, as we have already seen; and such a covenant, or system of religion, the Jews should have been prepared to expect, as the Prophet Jeremiah had, in the above place, so clearly foretold it. They continued not in my covenant] It should be observed that the word diaqnkn, which we translate covenant, often means religion itself; and its various precepts. The old covenant in general stated, on God’s side, I will be your God; on the Israelites’ side, We will be thy people. This covenant they brake; they served other gods, and neglected the precepts of that holy religion which God had delivered to them.

And I regarded them not] kagw hmelhsa autwn. And I neglected them or despised them; but the words in the Hebrew text of the prophet are בם בעלתי ואנכי veanochi baalti bam, which we translate, although I was a husband to them. If our translation be correct, is it possible to account for this most strange difference between the apostle and the prophet? Could the Spirit of God be the author of such a strange, not to say contradictory, translation of the same words? Let it be observed: 1. That the apostle quotes from the Septuagint; and in quoting a version accredited by and commonly used among the Jews, he ought to give the text as he found it, unless the Spirit of God dictated an extension of meaning, as is sometimes the case; but in the present case there seems to be no necessity to alter the meaning. 2. The Hebrew words will bear a translation much nearer to the Septuagint and the apostle than our translation intimates. The words might be literally rendered, And I was Lord over them, or I lorded or ruled over them; i.e., I chastised them for their transgressions, and punished them for their iniquities; hmelhsa, I took no farther care of them, and gave them up into the hands of their enemies, and so they were carried away into captivity. This pretty nearly reconciles the Hebrew and the Greek, as it shows the act of God in reference to them is nearly the same when the proper meaning of the Hebrew and Greek words is considered. Some suppose that the letter [ ain in בעלתי is changed for j cheth, and that the word should be read ytljb bachalti, I have hated or despised them. An ancient and learned Jew, Rab. Parchon, has these remarkable words on this passage, העיז וזו שנאתים b בם בעלתי ואנכי אותי שנאה b yb כהלה נבשם וגם gv tyjk hbljtm, and I baatti baam, translate, I hated them; for y ain is here changed and stands for j cheth, as it is said, their soul bachalah bi, translate, hath hated me.” None of the Hebrew MSS. collated by Kennicott and Deuteronomy Rossi give any various reading on this word. Some of the versions have used as much latitude in their translations of the Hebrew as the Septuagint. But it is unnecessary to discuss this subject any farther; the word בעל baal itself, by the consent of the most learned men, signifies to disdain or despise, and this is pretty nearly the sense of the apostle’s expression.

Verses 8, 9. For — In this verse the apostle enters upon the proof of his argument proposed in that foregoing, namely, that the first covenant was not faultless, or every way sufficient for the end God had in view, because there was cause for the introduction of another. For finding fault with them — Namely, the people; he saith, Behold the days come, &c. — This is translated by Grotius and others, Finding fault, he saith to them, and understood of finding fault with the former covenant. But it seems much more proper to understand it of God’s finding fault with the Jews, (as he evidently does in the words preceding those here quoted, Jeremiah 31:29, 30,) for using the proverb, against which he expresses so much displeasure, in Ezekiel 18:2. And in the words themselves he also finds fault with them for breaking this covenant, though he had, with so much tender care, brought them out of Egypt. It is true, the first covenant was not every way perfect with respect to God’s general end toward his church; yet it may not be proper to say that God complained of it; whereas God, in this testimony, actually complains of the people that they brake his covenant, and expresses his indignation thereon, saying, I regarded them not. He saith — By the Prophet Jeremiah, in that celebrated text, which undoubtedly refers to the gospel dispensation; Behold — As if he had said, Because the covenant, which they were under before, was not the means of reforming them, but, notwithstanding it, they were rebellious still; therefore the days come — Namely, of the gospel; when I will make a new covenant — Not new in regard of the substance of it, but the manner of its dispensation; 1st, Being ratified by the death of Christ; 2d, Freed from the burdensome rites and ceremonies of the law; 3d, Containing a more full and clear revelation of the mysteries of religion, and a more perfect description of it as spiritual, and having its seat chiefly in men’s hearts; 4th, Attended with larger influences of the Spirit; 5th, Extended to all men; 6th, Never to be abolished. With the house of Israel and with the house of Judah — That is, with the whole Jewish nation, including descendants from both these houses. For although the houses of Israel and Judah had existed separately, the one from the other, from the time of the first Jeroboam, yet after the captivity of the ten tribes, who composed the house of Israel, such of them as joined themselves to the house of Judah, were so mixed with them as not to be distinguished from them. Not according to the covenant which I made with their fathers — But differing from it in the circumstances above mentioned, and in others declared afterward; when I took them by the hand — With the care and tenderness of a parent; or manifested my infinite condescension and almighty power in their deliverance; because they continued not — Or, in which covenant of mine they did not continue; while their deliverance was fresh in their memory they obeyed, but presently after they shook off the yoke, and did not abide by the terms of the covenant. And I regarded them not — Greek, kagw hmelhsa autwn, I neglected them. So that the covenant was soon entirely broken. The passage here quoted stands thus in Jeremiah, Which my covenant they brake, though I was a husband to them, saith the Lord. The apostle’s translation of it is that of the LXX. And to reconcile it with the Hebrew text, Pocock (in his Miscel., chap. 1) observes, that in the eastern languages, letters of the same organ, as they are called, being often interchanged, the Hebrew word, l[b, bagnal, to be a husband, is the same with the Arabic word, lhb, bahal, which signifies to refuse, despise, nauseate. So that the Hebrew clause will bear to be translated as the apostle and the LXX. have done, I neglected them, I nauseated them. See note on Jeremiah 31:31, &c.

Ver. 8-10. I will make a new covenant with the house of Israel and Judah — I will put my laws into their mind, and write them in their hearts. The apostle quotes this passage from Jeremiah 31:33, to show that the jewish dispensation was waxen old, was intended to be superseded by the gospel, and that therefore the disposition of the believing jews to relapse into judaism was highly unreasonable, and altogether inconsistent with the language of their own prophets. The covenant made at Sinai they had broken, as was obscurely intimated by Moses’s breaking the tables of the law at the foot of the mount; they had wholly violated that covenant by the introduction of idolatry, first into the kingdom of Israel, and afterwards of Judah, and the Lord regarded them not, but sent them into captivity in Assyria and in Babylon. Now he will make a new covenant with his believing people, whether jews or gentiles, rounded on better promises, confirmed with an oath, and in the hands of an alsufficient Mediator, who ever lives to see it carried into full effect.

The former covenant was written on tables of stone, which were put into the ark of the testimony; now saith the Lord, I will put my laws into their mind, and write them in their hearts. Not any new law, to supersede or abrogate the old, for that can never be made void, but the same law as was at first impressed upon the heart of man, when created in righteousness and true holiness, a reïmpression of that which is a transcript of the divine perfections, or the restoration of man to the moral likeness of God. This image was defaced by sin, and another law entered into the members, warring against the law of the mind, which is become carnal, and wholly at enmity with God. Romans 8:7. Regeneration consists in restoring this image, and reëngraving this law upon the heart.

The effect of this gracious change is a knowledge of God’s righteousness, of the equity of his requirements, and a desire to do his will. Isaiah 51:7. The heart becomes the ark in which the tables of the law are deposited; there is now a conviction of its purity, extent, and spirituality, and a delighting in it after the inner man. Obedience is not rendered merely on the ground of its authority, but also from a perception of the excellency of its requirements, its congeniality with the predominant feelings of the mind, and the happiness found in a conformity to its precepts. To be like God is now the ruling passion, and an entire exemption from sin the ultimate object of the believer’s hope.

9. Not… covenant… fathers—Positively, as last verse, it was to be a new covenant; negatively, it was not to be the old one continued and amended: it was to be a substitution, not an improvement merely. The old covenant was to cease existence, and a new one take its place. And, lest the words might seem to signify some minor change, a full specification of the old covenant is given. It was that covenant made when God led Israel out of… Egypt, namely, the Mosaic covenant. A change no less than an abolition of the Mosaic and an establishment of a new Messianic covenant, was to take place. Because—Important reason given: the failure of Israel (not of God) to keep the covenant. They continued not, then I regarded them not.

V. 10. This is the covenant I will make after those days-After the Mosaic dispensation is abolished.

I will put my laws in their minds-I will open their eyes, and enlighten their understanding, to see the true, full, spiritual meaning thereof. And write them on their hearts-So that they shall inwardly experience whatever I have commanded.

And I will be to them a God-Their all-sufficient portion, and exceeding great reward.

And they shall be to me a people-My treasure, my beloved, loving, and obedient children.

Verse 10. This is the covenant] This is the nature of that glorious system of religion which I shall publish among them after those days, i.e., in the times of the Gospel.

I will put my laws into their mind] I will influence them with the principles of law, truth, holiness, &c.; and their understandings shall he fully enlightened to comprehend them.

And write them in their hearts] All their affections, passions, and appetites, shall be purified and filled with holiness and love to God and man; so that they shall willingly obey, and feel that love is the fulfilling of the law: instead of being written on tables of stone, they shall be written on the fleshly tables of their hearts.

I will be to them a God] These are the two grand conditions by which the parties in this covenant or agreement are bound: 1. I will be your God. 2. Ye shall be my people. As the object of religious adoration to any man is that Being from whom he expects light, direction, defence, support, and happiness: so God, promising to be their God, promises in effect to give them all these great and good things. To be God’s people implies that they should give God their whole hearts, serve him with all their light and strength, and have no other object of worship or dependence but himself. Any of these conditions broken, the covenant is rendered null and void, and the other party absolved from his engagement.

Verse 10. For this is the covenant that I will make after those days — In the times of the Messiah; I will put my laws into their mind — I will open the eyes of their understanding, and give them light to discern the true, full, spiritual meaning thereof; and write them in their hearts — So that they shall love them, and shall experience inwardly, and practise outwardly, whatsoever I command. They shall have that love to me and all mankind shed abroad in their hearts, which shall be a never-failing spring of piety and virtue within them, and which, of my mercy and grace, I will accept as the fulfilling of the law. The words are an allusion to the writing of the law on the two tables of stone. And I will be to them a God — Their all-sufficient portion, preserver, and rewarder; and they shall be to me a people — My beloved, loving, and obedient children. Or the former clause may signify, They shall know, fear, love, and serve me willingly and acceptably as their God, and I will protect, guide, govern, bless, and save them as my people.

Ver. 8-10. I will make a new covenant with the house of Israel and Judah — I will put my laws into their mind, and write them in their hearts. The apostle quotes this passage from Jeremiah 31:33, to show that the jewish dispensation was waxen old, was intended to be superseded by the gospel, and that therefore the disposition of the believing jews to relapse into judaism was highly unreasonable, and altogether inconsistent with the language of their own prophets. The covenant made at Sinai they had broken, as was obscurely intimated by Moses’s breaking the tables of the law at the foot of the mount; they had wholly violated that covenant by the introduction of idolatry, first into the kingdom of Israel, and afterwards of Judah, and the Lord regarded them not, but sent them into captivity in Assyria and in Babylon. Now he will make a new covenant with his believing people, whether jews or gentiles, rounded on better promises, confirmed with an oath, and in the hands of an alsufficient Mediator, who ever lives to see it carried into full effect.

The former covenant was written on tables of stone, which were put into the ark of the testimony; now saith the Lord, I will put my laws into their mind, and write them in their hearts. Not any new law, to supersede or abrogate the old, for that can never be made void, but the same law as was at first impressed upon the heart of man, when created in righteousness and true holiness, a reïmpression of that which is a transcript of the divine perfections, or the restoration of man to the moral likeness of God. This image was defaced by sin, and another law entered into the members, warring against the law of the mind, which is become carnal, and wholly at enmity with God. Romans 8:7. Regeneration consists in restoring this image, and reëngraving this law upon the heart.

The effect of this gracious change is a knowledge of God’s righteousness, of the equity of his requirements, and a desire to do his will. Isaiah 51:7. The heart becomes the ark in which the tables of the law are deposited; there is now a conviction of its purity, extent, and spirituality, and a delighting in it after the inner man. Obedience is not rendered merely on the ground of its authority, but also from a perception of the excellency of its requirements, its congeniality with the predominant feelings of the mind, and the happiness found in a conformity to its precepts. To be like God is now the ruling passion, and an entire exemption from sin the ultimate object of the believer’s hope.

10. With the house of Israel—The new covenant was truly made by Christ with (or rather to, as the Greek word signifies) the literal house of Israel, as the Hebrew readers of this epistle knew, and had accepted it. Yet only a remnant for the time, and until this time, accepted, and were by it saved. The Gentiles accepted, and are gathered in within the limits of this house of Israel; and it is within the limits of this covenant that the literal Israel shall be gathered into the fold of Christ. Here St. Paul’s statement in Romans 11:1-32 should be most deliberately read. It will then be seen that Israel’s restoration is not a national return to Palestine, but a universal, yet individual, restoration to the covenant under Christ. After those days—The days or period of the Mosaic covenant, covering several centuries. The student of prophecy should here carefully note the comprehensive use of the word days, to signify great periods and dispensations of time. So in the words, verse 8. And it should be also noted, that these days of centuries positively contradict the notion that Christ’s second advent was expected by the inspired writers to take place in the apostolic age. On the contrary, these centurial days measured out a new probational dispensation—a new aeon, or age. In that age are we; and the complete fulfilment of Jeremiah’s prophecy is yet in prospect before the second advent; that is, the second advent is not pre-but post-millennial. Write them in their hearts—They shall no more be recorded on the insensate stone, to be observed with a mechanical obedience. There shall be a quickened conscience, a clearer knowledge, and a bounding readiness of heart to obey the holy law. To them a God—With no false god intervening.

V. 11. And they who are under this covenant (though in other respects they will have need to teach each other to their lives' end, yet) shall not need to teach every one his brother, saying, Know the Lord; for they shall all know me-All real Christians.

From the least to the greatest-In this order the saving knowledge of God ever did and ever will proceed; not first to the greatest, and then to the least. But "the Lord shall save the tents," the poorest, "of Judah first, that the glory of the house of David," the royal seed, "and the glory of the inhabitants of Jerusalem," the nobles and the rich citizens, "do not magnify themselves," Zechariah 12:7.

Verse 11. They shall not teach every man his neighbour] Under the old covenant, properly speaking, there was no public instruction; before the erection of synagogues all worship was confined at first to the tabernacle, afterwards to the temple. When synagogues were established they were used principally for the bare reading of the law and the prophets; and scarcely any such thing as a public ministry for the continual instruction of the common people was found in the land till the time of John the Baptist, our Lord, and his apostles. It is true there were prophets who were a sort of general teachers, but neither was their ministry extended through all the people; and there were schools of the prophets and schools of the rabbins, but these were for the instruction of select persons. Hence it was necessary that every man should do what he could, under that dispensation, to instruct his neighbour and brother. But the prophecy here indicates that there should be, under the Gospel dispensation, a profusion of Divine light; and this we find to be the case by the plentiful diffusion of the sacred writings, and by an abundant Gospel ministry: and these blessings are not confined to temples or palaces, but are found in every corner of the land; so that, literally, all the people, from the least to the greatest, know and acknowledge the only true God, and Jesus Christ whom he has sent. Almost every man, at least in this land, has a Bible, and can read it; and there is not a family that has not the opportunity of hearing the Gospel preached, explained, and enforced.

Some have thought that from the least to the greatest is intended to signify the order in which God proceeds with a work of grace; he generally begins with the poor, and through these the great and the high often hear the Gospel of Christ.

Verses 11, 12. And they — Who are under this covenant; shall not teach — That is, shall not any more have need to teach; every man his neighbour, &c., saying, Know the Lord — Though in other respects they will have need to teach each other to their lives’ end; yet they shall not need to teach each other the knowledge of the Lord; for this they shall possess; yea, all real Christians, who believe in Jesus as the true Messiah, with a living faith, a faith working by love, shall know me — Even as a pardoning God, (verse 12,) and therefore savingly; from the least to the greatest — From the babe in Christ, the little children spoken of by St. John, whose sins are forgiven them; unto such as are of full age; strong in the Lord, and deeply experienced in his ways. See 1 John 2:12-14. Or, by the least may be meant the poor and despised, and by the greatest, persons of wealth, authority, and power. In this order, the saving knowledge of God ever did, and ever will proceed; not from the greatest to the least, but from the least to the greatest; from the poor to the rich; from the low to the high; that no flesh may glory in his presence. For I will be merciful to their unrighteousness — I will pardon and accept them through my Son, in consequence of their repentance and faith in him; or, I will justify them, and give them peace with myself, and thus will make them wise unto salvation, truly holy and happy. Observe, reader, justification and peace with God is the root of all true knowledge of God and conformity to him. This, therefore, is God’s method; First, a sinner, being brought to true repentance toward God, and faith in our Lord Jesus Christ, is pardoned; then he knows God as gracious and merciful; then God’s laws are written on his heart; he is God’s, and God is his. And their sins and their iniquities will I remember no more — Namely, so as to punish them. In the Hebrew of Jeremiah, this passage runs thus; I will forgive their iniquity, and will remember their sin no more. Probably the apostle translated the prophet’s words freely, to show, that, under the new covenant, every kind of sin is freely forgiven to the truly penitent and believing, which was not the case under the former covenant.

11. The universality of this abounding piety comes last and latest—the consummation of the glories of this Messianic dispensation. Holy instruction shall not be given by slow, individual effort; but in masses the light of truth shall be universal as the light of day. Know the Lord—That is, know Jehovah to be the true God, against all idols and against all atheism; for idolatry and atheism will disappear. All—Nothing less than all Jews and all Gentiles. Least… greatest—Without distinction of rank, caste, colour, or nationality.

V. 12. For I will justify them, which is the root of all true knowledge of God. This, therefore, is God's method. First, a sinner is pardoned: then he knows God, as gracious and merciful then God's laws are written on his heart: he is God's, and God is his.

Verse 12. I will be merciful to their unrighteousness] In order to be their God, as mentioned under the preceding verse, it is requisite that their iniquity should be pardoned; this is provided for by the immolation of Jesus Christ as the covenant sacrifice. By his blood, redemption has been purchased, and all who with penitent hearts believe on the Lord Jesus receive remission of sins, and God remembers their iniquities no more against them so as to punish them on that account. All spiritual evil against the nature and law of God is represented here under the following terms:-

1. Unrighteousness, adikia, injustice or wrong. This is against God, his neighbour, and himself.

2. Sin, amartia, deviation from the Divine law; MISSING THE MARK; aiming at happiness but never attaining it, because sought out of God, and in the breach of his laws.

3. Iniquity, anomia, lawlessness, not having, knowing, or acknowledging, a law; having no law written in their hearts, and restrained by none in the conduct of their lives. All these are to be removed by God’s mercy; and this is to be understood of his mercy in Christ Jesus.

Verses 11, 12. And they — Who are under this covenant; shall not teach — That is, shall not any more have need to teach; every man his neighbour, &c., saying, Know the Lord — Though in other respects they will have need to teach each other to their lives’ end; yet they shall not need to teach each other the knowledge of the Lord; for this they shall possess; yea, all real Christians, who believe in Jesus as the true Messiah, with a living faith, a faith working by love, shall know me — Even as a pardoning God, (verse 12,) and therefore savingly; from the least to the greatest — From the babe in Christ, the little children spoken of by St. John, whose sins are forgiven them; unto such as are of full age; strong in the Lord, and deeply experienced in his ways. See 1 John 2:12-14. Or, by the least may be meant the poor and despised, and by the greatest, persons of wealth, authority, and power. In this order, the saving knowledge of God ever did, and ever will proceed; not from the greatest to the least, but from the least to the greatest; from the poor to the rich; from the low to the high; that no flesh may glory in his presence. For I will be merciful to their unrighteousness — I will pardon and accept them through my Son, in consequence of their repentance and faith in him; or, I will justify them, and give them peace with myself, and thus will make them wise unto salvation, truly holy and happy. Observe, reader, justification and peace with God is the root of all true knowledge of God and conformity to him. This, therefore, is God’s method; First, a sinner, being brought to true repentance toward God, and faith in our Lord Jesus Christ, is pardoned; then he knows God as gracious and merciful; then God’s laws are written on his heart; he is God’s, and God is his. And their sins and their iniquities will I remember no more — Namely, so as to punish them. In the Hebrew of Jeremiah, this passage runs thus; I will forgive their iniquity, and will remember their sin no more. Probably the apostle translated the prophet’s words freely, to show, that, under the new covenant, every kind of sin is freely forgiven to the truly penitent and believing, which was not the case under the former covenant.

12. Merciful—In consequence of the existing spirit of permanent obedience, and of penitence for unrighteousness or short comings. There will be a level of piety unknown to the olden time, by which God’s mercies will be an ever-flowing stream. Their sins of the former time will be no more a reason for penalty.

V. 13. In saying, A new covenant, he hath antiquated the first-Hath shown that it is disannulled, and out of date.

Now that which is antiquated is ready to vanish away-As it did quickly after, when the temple was destroyed.

Verse 13. He hath made the first old.] That is: He has considered it as antiquated, and as being no longer of any force.

That which decayeth and waxeth old] Here is an allusion to the ancient laws, which either had perished from the tables on which they were written through old age, or were fallen into disuse, or were abrogated. Is ready to vanish away.] egguv afanismou. Is about to be abolished. Dionysius of Halicarnassus, speaking of the laws of Numa, which had been written on oak boards, says: av ayanisqhnai sunebh tw cronw. “which had perished through old age.” And the word afanizein is used to express the abolition of the law. The apostle, therefore, intimates that the old covenant was just about to be abolished; but he expresses himself cautiously and tenderly, that he might not give unnecessary offence. WHEN the apostle said, All shall know the Lord, from the least to the greatest, under the new covenant, he had copious authority for saying so from the rabbins themselves. In Sohar Chadash, fol. 42, it is said: “In the days of the Messiah knowledge shall be renewed in the world, and the law shall be made plain among all; as it is written, Jeremiah 31:33, All shall know me, from the least to the greatest.” We find the following legend in Midrash Yalcut Simeoni, part 2, fol. 46: “The holy blessed God shall sit in paradise and explain the law; all the righteous shall sit before him, and the whole heavenly family shall stand on their feet; and the holy blessed God shall sit, and the new law, which be is to give by the Messiah, shall be interpreted.”

In Sohar Genes., fol. 74, col. 291, we find these remarkable words: “When the days of the Messiah shall approach, even the little children in this world shall find out the hidden things of wisdom; and in that time all things shall be revealed to all men.”

And in Sohar Levit., fol. 24, col. 95: “There shall be no time like this till the Messiah comes, and then the knowledge of God shall be found in every part of the world.”

This day are all these sayings fulfilled in our ears: the word of God is multiplied; many run to and fro, and knowledge is increased; all the nations of the earth are receiving the book of God; and men of every clime, and of every degree-Parthians, and Medes, and Elamites; the dwellers in Mesopotamia, in Judea, in Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt, in Libya; strangers of Rome, Jews and proselytes; Cretes and Arabians; Americans, Indians, and Chinese-hear, in their own tongues, the wonderful works of God.

HEBREWS

Verse 13. In that he saith, A new covenant — In that he expresses himself in this manner; he hath made the first old — He hath manifested it to be old, or he hath shown that it is disannulled and out of date. Now that which decayeth, &c. — That which is antiquated, and of no further use; is ready to vanish away — As the Mosaic dispensation did soon after, when the temple was destroyed. “The Sinai covenant, before it was abrogated by Christ, was become old, or useless, in three respects; 1st, By its curse condemning every transgressor to death without mercy, it was designed to show the necessity of seeking justification from the mercy of God. But that necessity being more directly declared in the gospel, there was no reason for continuing the former covenant, after the second covenant was fully and universally published. 2d, The covenant of the law was introduced to prefigure the good things to come under the covenant of the gospel. But when these good things were actually bestowed, there was no longer any use for the typical services of the law. 3d, The Jewish doctors, by teaching that pardon was to be obtained only by the Levitical sacrifices, and the Judaizing Christians, by affirming that under the gospel itself men are pardoned only through the efficacy of these sacrifices, both the one and the other had corrupted the law; on which account, it was fit to lay it aside as a thing whose tendency now was to nourish superstition.” — Macknight.

13. And now comes the clear conclusion for the Hebrew readers of this epistle. The very terms of the prophecy describe the abolition of obsolete Judaism, and assure them that to apostatize from Christ is to relapse into a vanished dispensation. A new covenant pronounces the former to be old and obsolete. Decayeth—As, plainly, Judaism is doing. Vanish away—As Judaism slowly but surely must. The Jews still exist as a separate people; living in the cold moonlight of essential deism. The warm beams of the sun will, in its own day, rise upon them, inspiring them with a new life and flooding them with the latter-day glory.