Sidor som bilder
PDF
ePub
[ocr errors]

nant immediately broken; and they who suppose that the efficacy and stability of the present covenant solely depend on our own will and diligence, had need not only to assert that our nature is free from that depravation which it was under when this covenant was broken, but also from that defectibility that was in it before we fell in Adam. And such as, neglecting the interposition of Christ, betake themselves to imaginations of this kind, surely know little of themselves, and less of God.

4. No external administration of a covenant of God's own making, no obligation of mercy on the minds of men, can enable them to stedfastness in covenant obedience, without an effectual influence of grace from Jesus Christ. For we shall see, in the next verses, that this is the only provision which divine Wisdom has made to answer this important end.

5. God in making a covenant with any, in proposing the terms of it, retains his right and authority to deal with persons according to their deportment. "They brake my covenant, and I regarded them not."

6. God's casting men out of his special care upon the breach of his covenant, is the highest judgment that in this world can befall any persons.

And we are concerned in all these things. For although the covenant of grace be stable and effectual to all who are really partakers of it, yet as to its external administration, and our entering into it by a visible profession, it may be broken to the temporal and eternal ruin of persons and whole churches. "Take heed of the golden calf."

VERSES 10-12.

For this is the covenant, that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people: and they shall not teach every man his neighbor, and every man his brother, saying, know the Lord; for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

$1. The general argument, and contents of these verses. 2. (1) The words explained $3. The new covenant in a sense unconditional. 4 Its author, and introduction. 5. Introduced gradually. 6--10 The nature of it in its promises, which are not conditional. 11 Primarily made with Christ. $12 The nature of the mutual covenant relation 13--17 The nature of the teaching denied, and that promised. §8, 19. The forgiveness of sins. $0-22. (II) Observations. 25, 24 On the teaching, and the knowledge of God. $25. Concerning sin and its pardon.

$1. THE apostle's general argument must still be borne in mind; which 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 legal high priests; for hence it follows that his priesthood is greater and far more excellent than theirs. To this end he not only proves that God promised to make such a covenant, but also declares its nature and properties in the words of the prophet, Jer. xxxi, 33; and so by comparing it with the former covenant, he shews its superior excellency. In particular, in this testimony the imperfection of that covenant is demonstrated 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 of it useless; wherefore the properties here insisted on infallibly prevent the like issue, securing the people's obedience for ever, and so the love and relation of God to them as "their God." Wherefore these three ver

ses give us a description of the Christian covenant as to those properties and effects wherein it differs from the former. That covenant was broken, but this never shall be.

$2. (I.) The thing promised is a "covenant (3, dian) and the way of making it, as in the prophet () to cut, to strike. to divide. It respects the sacrifices wherewith covenants were confirmed. Thence also where fedus percutere, and fedus ferire, see Gen. xv, 9, 10, 18. The apostle renders the word (diabyooμai TI O) with a dative case without a preposition. I will make, or confirm to the house of Israel.”

We render the words (♫ and din,) in this place, by a "covenant," though afterwards the same word is translated by a "testament." In the description of a covenant here annexed there is no mention of any condition on the part of man, of any terms of obedience prescribed to him, but the whole consists in free, gratuitous promises. Some conclude it is only one part of the covenant that is here described; others that the whole covenant of grace, as absolute, without any condition on our part is intended; but these things must be farther inquired into.

§3. 1. The word berith used by the prophet, doth not only signify a covenant, or compact, properly so called; but also a free gratuitous promise, Jer, xxxiii, 20, 25; Gen. ix, 10, 11. Nothing can be argued for the necessity of conditions to belong to this covenant from the term whereby it is expressed in the prophet.

The making of it also is declared by a word (95) that doth not require a mutual stipulation; and it is applied to a mere gratuitous promise, Gen. xv, 18. "In that day did God make a covenant with Abraham, saying, to thy seed will I give this land." Besides, the Greek word (Si) signifies properly a testamen

tary disposition. And this every one knows, may be without any conditions on the part of them to whom any thing is bequeathed.

2. The whole covenant intended is expressed in the ensuing description of it. If otherwise, it could not be proved from thence, that this covenant was more excellent than the former, the principal thing which the apostle here designs to prove; and the want of observing this hath led many expositors out of the way.

3. It is evident there can be no condition previously required, in order to our entering into this covenant antecedent to the making of it with us.

4. It is certain, that in its outward dispensation, wherein the grace, mercy and terms of it are proposed, many things are required of us in order to a participation of the benefits. For God hath ordained, that all the mercy and grace prepared in it shall be communicated to us, ordinarily, in the use of outward means. To this end hath he appointed all the ordinances of the gospel, the word, sacraments, &c. Wherefore these things are required of us by way of duty, in order to our participation of covenant benefits. And if any will call our attendance to such duties, "the condition of the covenant," it is not to be contended about, though properly it is not so. For God communicates the covenant of grace antecedently to all ability to perform any duties; as it is with elect infants.

5. It is evident, that the first grace of the covenant, or God's putting his law in our hearts, can depend on no condition on our part. For whatever is antecedent thereto, being only a work of corrupt nature, can be no condition on the performance of which the first grace is superadded.

6. To a full and complete interest in all the promises of the covenant, faith, on our part from which

evangelical repentance is inseparable, is required. But whereas these also are wrought in us by virtue of that grace of the covenant which is absolute, it is a mere strife about words to contend whether they may be called conditions or no.

7. Although (Sian) the word here used may signify, and be rightly rendered, a covenant, (as doth,) yet that which is intended is properly a testament, or a testamentary disposition of good things. It is the will of God by Jesus Christ, his death and bloodshedding, to give us freely the whole inheritance of grace and glory. Hence, under this notion, the covenant is unconditional.

§4. The author of this covenant is God himself. "I will make it saith the Lord." This is the third time that the expression, "saith the Lord," is repeated in this testimony. The work expressed in both the parts of it, the disannulling of the old covenant, and the establishment of the new, is such as calls for this solemn interposition of the authority, veracity, and grace of God. And the mention of it thus frequently is to beget a reverence in us of the work which he so emphatically assumes to himself. Note, The abolishing of the old covenant, with the introduction and the establishment of the new, is an act of the mere sovereign wisdom, grace, and authority of God. It is his gratuitous disposal of us, and of his own grace. "With the house of Israel." In ver. 8, they are called distinctly "the house of Israel, and the house of Judah;" here they are all jointly expressed by their ancient name of Israel, to manifest that all distinctions on the account of preceding privileges should be now taken away, that all Israel might be saved. But as we have shewed before, the whole Israel of God, or the church of the elect, are principally intended. "After those

[blocks in formation]
« FöregåendeFortsätt »