I am making this a closed/read only thread due to its length, but feel free to start new threads to discuss what Owen has written. -- Phillip
[i:960b52ba79]Available at Danny McShane's Reformed Baptist website at[/i:960b52ba79] http://members.lycos.co.uk/reformedbaptist/homepage.htm
Owen's discussion of the Covenant of Grace is justly famous, although Owen was a Congregationalist and actually a Paedobaptist, the theology expressed is the historic Baptist covenant theology that so many of us have lost sight of. It differs from the Presbyterian understanding. A more accessible read is Arthur Pink's "The Divine Covenants".
This text was from John Owen's exposition of Hebrews and I have tried to modernise Owen's language slightly without changing the meaning.
(This was part of a project in which I hoped to produce an essay that clarified the Baptist understanding of the covenants -but the exercise became largely redundant when I found the work by Arthur Pink).[/quote]
[b:960b52ba79]JOHN OWEN ON HEBREWS CHAPTER 8 VERSE 6.[/b:960b52ba79]
TABLE OF CONTENTS
Contents
Introduction
The Jewish church-state
The Excellence of Christ
The Excellence of His Ministry
1 The timing of the new covenant
2 The Ministry of Christ
3 How Christ Obtained His Ministry
4 The Quality of Christ's Ministry
5 The Degree of Pre-eminence
The Excellence of His Covenant
1 Christ as Mediator
1.1 There must be different parties
1.2 The Parties must need Mediation
1.3 The Mediator must be Mutually Acceptable
1.4 The Perfect Mediator shares Both Natures
1.5 The Mediator must be Willing
1.6 Two things required of the Mediator
1.7 The Mediator must give Assurance to Both Parties
2.The determination of Christ's mediatory office in the new covenant;
2.1 He was Mediator of a Covenant
2.2 Which was the "Old Covenant"?
The Adamic Covenant
Seen as a Law Only
Seen as a Covenant
God's part of the Adamic Covenant
Man's part of the Adamic Covenant
The Adamic Covenant not the Old Covenant of Hebrews 6.8
The Adamic covenant could not be called a testament.
The Adamic Covenant had long since ceased as a covenant
The Church was never under the Adamic covenant
Other Federal Transactions
The Sinaitic Covenant
3. The proof of the excellence of the nature of the New Covenant: it was "established on better promises
Every Covenant founded on Promises
The New Covenant is founded on Better "Promises"
Two Covenants or One?
Preliminary Clarifications
The Plausibility of the One Covenant View
The Differences Between the "Administrations"
1 The manner of the declaration of God's will
2 The Plentiful Communication of Grace
3 The Manner of Access to God
4 The Way of Worship
5 The Extent of the Dispensation of the Grace of God
The Lutheran Insistence on Two Distinct Covenants
The Two Covenants are distinct covenants
The First Covenant was a Distinct Covenant
It had particular purposes
It did not supersede the Covenant with Abraham
The Purposes of the Old Covenant
Paul's Twofold Enquiry
No-one saved or condemned by the Law
The Differences Between The Covenants
Rome's wrong points of difference
The Scriptural points of difference
1 In Circumstance of Time
2 In Circumstance of Place
3 In the Manner of Their Establishment
4 In Their Mediators
5 In Subject Matter
6 In Manner of Dedication and Sanction.
7 In Their Priesthood
8 In Their Sacrifices.
9 In the Manner of Their Writing or Enrolment
10 In Their Purposes
11 In Their Effects
The Old Covenant a Ministration of Death
The New Covenant A Covenant of Liberty
How this Liberty is Communicated
12 In the The Dispensation of the Holy Spirit
13 In the Decleration of the Kingdom of God.
14 In their Substance and End
15 In the Extent of their Administration
16 In their Effectiveness.
17 In their Duration
The Old Covenant had Lesser promises, not NO Promises
The Old Covenant was in itself unspeakable grace.
Obligations of the New Covenant
INTRODUCTION
Hebrews Chapter 8 Verse 6. -But now he hath obtained a more excellent ministry, by howmuch also he is the mediator of a better covenant, which was
established on better promises.
In this verse the writer of the Letter to the Hebrews begins to discuss the differences between the old and new covenants, stating the pre-eminence of the new above the old, and of the ministry of Christ above the high priests on that account.
The Jewish church-state
The whole church-state of the Jews, with its ordinances and worship, and the privileges annexed to it, depended wholly on the covenant that God made with them at Sinai. But the introduction of this new priesthood that the apostle is describing, necessarily abolished that covenant, and put an end to all the ceremonies and rites associated wth it. This could not well be offered to them without the supply of another covenant, which should excel the former in privileges and advantages.
The Jews granted that it was the design of God to carry on the church unto a perfect state, as had been declared on Hebrews 7; wherefore he would not lead it backward, nor deprive it of any thing it had enjoyed, without provision of something better in its place. This, the apostle is here undertaking to declare. And he does it in his customary manner, arguing from such principles and testimonies as the Jews already held and admitted among themselves.
Two points are made to this purpose by express testimonies from the prophet Jeremiah:
1. That besides the covenant made with their fathers in Sinai, God had promised to make another covenant with the church, in his appointed time and season.
2. That this other promised covenant should be of another nature than the former, excelling it in spiritual advantages, and in breadth of admission {alternative words ;eligibility, scope, inclusion, inclusiveness,}.
From these two points, the apostle infers the necessity of a time coming when the first covenant that the Jews held to and trusted would have to be abrogated.
And here he proceeds to declare the nature of the two covenants and where they differ. This is the subject of the remainder of this chapter.
THE EXCELLENCE OF Christ
This verse is a transition from one subject to another. Paul has just demonstrated the pre-eminence of the priesthood of Christ above that of the earthly high-priests of the law, and he now moves on to show the superiority of the new covenant above the old.
And in the course of this new discussion the apostle ably proves and confirms his last argument, of the pre-eminency of Christ, from the qualities of the new covenant of which Christ was the mediator
The Excellence of His Ministry
The text can be taken in two parts: The first part being an assertion of the excellence of the ministry of Christ. This he expresses by way of comparison; "He hath obtained a more excellent ministry:" and then he declares the degree of that comparison; "By how much also." Secondly, he supplies the proof of this assertion; in that Christ is "the mediator of a better covenant, established on better" or "more excellent" promises. In the first part of there occur these five things: -
1 The note of its introduction; "But now:"
2 What is implied in the assertion about the Lord Christ; and that is a "ministry:"
3 How he came by that ministry; "He hath obtained it:"
4 The quality of this ministry; it is "better" or "more excellent" than the other:
5 5 The measure and degree of this excellence; "By how much also:"
all of which must be addressed, for the opening of the words: -
1 The timing of the new covenant
The introduction of the assertion is by the particles nuni< de>, -"but now." Nu~n, "now," is a note of time, of the present time. But it is true that there are some instances where these adverbial particles (conjoined as here) do not seem to denote any time or season, but are merely adversative, eg Romans 7:17; 1 Corinthians 5:11, 7:14. But even in those places there does seem to be some respect to time also; and so it shouldn't be excluded here.
As the opposition of the new covenant to the old covenant and to the Levitical priesthood is being intimated; so is the timing of the introduction of the new new covenant and the better ministry that accompanied it. - '"now," at this time, which is the season that God has appointed for the introduction of the new covenant and ministry.' To the same purpose The apostle expresses the same thought, treating of the same subject, in Romans 3:26: "To declare ejn tw~| nu~n kairw~|," "at this instant season," now the gospel is preached, "his righteousness."
Obs. I. God, in his infinite wisdom, gives proper times and seasons to all his dispensations to and towards the church. -So the accomplishment of these things was in "the fullness of times," Ephesians 1:10; that is, when all things rendered it seasonable and suitable for the condition of the church, and for the manifestation of his own glory. He hasteneth all his works of grace in their own appointed time, Isaiah 60:22. And our duty it is to leave the ordering of all the concerns of the church, in the accomplishment of promises, to God in his own time, Acts 1:7.
2 The Ministry of Christ
That which is ascribed unto the Lord Christ is leitougri>a, -a "ministry." The priests of old had a ministry; they ministered at the altar, as in the foregoing verse. And the Lord Christ was "a minister" also; so the apostle had said before, he was lei>tourgov tw~n ajgi>wn, verse 2, -"a minister of the holythings." For this reason he had a "liturgy," a "ministry,"a service, committed to him. By God the Father And this included two elements: -
(2.1.) That the office Christ undertook was that of ministry. He is not called a minister with respect to one particular act of ministration;- as we are said to "minister unto the necessity of the saints," which yet denotes no office in them that do so. But he had a standing office committed to him, as the word imports. In that sense also he is called dia>konov, a "minister" in office, Romans 15:8.
(2.2.) Subordination under God. With respect unto the church his office is supreme, accompanied with sovereign power and authority; he is " Lord over his own house." But he holds his office in subordination to God, being "faithful unto him that appointed him." In like manner the angels are said to minister unto God, Daniel 7:10; that is, to do all things according to his will, and at his command. So had the Lord Christ a ministry. And we may observe, -
Obs. II. That the whole office of Christ was designed for the accomplishment of the will and dispensation of the grace of God. For these ends his ministry was committed to him. We can never sufficiently admire the love and grace of our Lord Jesus Christ, in undertaking this office for us. The greatness and glory of the duties which he performed in the discharge of it, with the benefits we receive from them, are unspeakable, being the immediate cause of all grace and glory. Yet we are not absolutely to rest in them, but to ascend by faith to the eternal spring of them. This is the grace, the love, the mercy of God, all acted in a way of sovereign power. These are everywhere in the Scripture represented as the original spring of all grace, and the ultimate object of our faith, with respect to the benefits which we receive by the mediation of Christ. His office was committed to him by God, even the Father; and his will did he do in the discharge of it. Yet also, -
Obs. III. The condescension of the Son of God to undertake the office of the ministry on our behalf is unspeakable, and for ever to be admired. -It will appear so especially, when we consider who it was who undertook it, what it cost him, what he did and wet through in the accomplishment and discharge of it, as it is all expressed in Philippians 2:6-8. Not only does what he continues to do in heaven at the right hand of God belong to this ministry, but all that he suffered upon the earth. His ministry, in the undertaking of it, was not a dignity, a promotion, or a revenue, Matthew 20:28. It is true, it issued in glory, but not until he had undergone all the evils that human nature is capable of undergoing. And we ought to undergo anything cheerfully for him who underwent this ministry for us.
Obs. IV. The Lord Christ, by undertaking this office of the ministry, has consecrated and made honourable that office to all that are rightly called into it, and do rightly discharge it. -It is true, his ministry and ours are not of the same kind and nature; but they agree in this, that they are both of them a ministry to God in the holy things of his worship. And considering that Christ himself was God's minister, we have far greater reason to tremble in ourselves on an apprehension of our own insufficiency for such an office, than to be discouraged with all the hardships and contests we meet with in the world on account of it.
3 How Christ Obtained His Ministry
The words of our text express the general way in which our Lord Christ came into this ministry. Te>teuce, -"He obtained it." Tugca>nw is either "sorte contingo," "to have a lot or portion;" or to have any thing befall a man, as it were by accident; or "assequor," "obtineo," to "attain" or "obtain" any thing which before we had not. But the apostle chose not to use this word for the especial call of Christ, or for the particular way he came into his ministry, but only to say in general that he had it, and possessed it, in the appointed season, not having possessed it before. The way he entered on the whole office and work of his mediation is expressed by keklhrono>mnke, Hebrews 1:4, - he had it by "inheritance;" that is, by free grant and perpetual gift, made to him as the Son. See the exposition on that place. (look this up)
There were two things that meet in Christ's obtaining this ministry:
(l. ) The eternal purpose and counsel of God appointing him to it as an act of the divine will accompanied with infinite wisdom, love, and power.
(2.) The actual call of God, especially his annointing with the Spirit above measure for the holy discharge of his whole office. Thus did he obtain this ministry, and not by any legal constitution, succession, or carnal rite, as did the priests of old. And we may see that,
-
Obs. V. The exaltation of the human nature of Christ into the office of this glorious ministry depended solely on the God 's sovereign wisdom, grace, and love. -When the human nature of Christ was united to the divine, it became, in the person of the Son of God, apropriate and able to make satisfaction for the sins of the church, and to procure righteousness and eternal life for all that do believe. But it did not merit that union, nor could it do so. For as it was utterly impossible that any created nature, by any act of its own, should merit the hypostatical union (union of natures), so it was granted to the human nature of Christ before any act of its own in the way of obedience to God.; for it was united to the person of the Son by virtue of that union. Wherefore, antecedently to it, it could merit nothing. Hence its whole exaltation, and the ministry that was discharged in it, depended solely on the sovereign wisdom and pleasure of God.
In this election of the human nature of Christ to grace and glory, we may see the pattern of our own. For if it was not on consideration of the obedience of the human nature of Christ that it was chosen for the grace of the hypostatical union, but of the mere sovereign grace of God; how much less could a foresight of any thing in us be the cause of God choosing us in him before the foundation of the world to grace and glory!
4 The Quality of Christ's Ministry
The comparative quality of Christ's ministry , in its excellence, is also expressed: Diaforwte>rav, - "More excellent." The word is used only in this epistle in this sense, in Hebrews 1:4, and here. The original word denotes only a difference from other things; but in the comparative degree, as here used, it signifies a difference with a preference, ie a comparative excellency. The ministry of the Levitical priests, was good and useful in its time and season; this of our Lord Jesus Christ so differed from it as to be better, and more excellent; pollw~| a]meinon. And, -
5 The Degree of Pre-eminence
The apostle answers the question "by how much was the ministry of Christ more excellent than that of the Levitical priests?" He answers in the word o[ow~|, - "byhow much." 'So much more excellent, by how much.'
The superiority of his ministry above that of the Levitical priests bears proportion to the excellency of the covenant he mediates above the old covenant in which they administered; of which more later.
This is the apostle's assertion, concerning the excellency of the ministry of Christ. And with this he closes the discourse about the pre-eminence of Christ in his office above the high priests of old. And indeed, this being the very hinge on which his whole controversy with the Jews depended, he could not give too much evidence, nor too full a confirmation.
For our own present concerns we are taught that, -
Obs. VI. It is both our duty and our security to acquiesce absolutely in the ministry of Jesus Christ. -That which he was so designed [DMH1] unto (for?), in God's infinite wisdom and grace ; that which he was so equipped and fitted for by the communication of the Spirit in all fullness; that which all other priesthoods were removed to make way for, must be sufficient and effectual for all the puposes God intended.
It may be said, 'This is that which all men do; all that are called Christians do fully acquiesce in the ministry of Jesus Christ.' But if it is so, why do we hear the bleating of another sort of cattle? What do those other priests mean, and the repeated sacrifices, which make up the worship of the church of Rome? If they rest in the ministry of Christ, why do they appoint one of their own to do the same things that he has done once and for all, -namely, to offer sacrifice to God ?
The Excellence of His Covenant
Secondly, Paul adds the proof of his assertion; in that he is "the mediator of a better covenant, established on "better" or "more excellent promises
The proof of this assertion lies in the latter part of these words; "By how much he is the mediator of a better covenant, established on better promises" The words are so disposed, that some think the apostle intends now to prove the excellency of the covenant from the excellency of his ministry in it. But the other sense is more suited to the scope of the place, and the nature of the argument which the apostle is pressing on the Hebrews. For, once suppose that there was indeed another, and a "better" covenant, to be established, -which they could not deny, - and it plainly follows that he on whose ministry the dispensation of that covenant depended must be "more excellent" in that ministry than they of the covenant which was to be abolished. However,it may be granted that these things mutually corroborate and illustrate one another. Such as the priest is, such is the covenant; such as the covenant is in dignity, such is the priest also.
In the text there are three things observable: -
1. The nature of Christ's ministry is declared, he was a "mediator:"
2. He is declared mediator of the new covenant; "of a better covenant:"
3. The proof or demonstration of the superior nature of this covenant; it was "established on better promises:" -
1 Christ as Mediator
His office is that of a mediator, -mesi>thv, one that interposed between
God and man, to do all the things required to establish a covenant between them.
But this description of a mediator is also wholly applicable to Moses, and suited to his office in giving of the law. See Exodus 20:19; Deuteronomy 5:27, 28.
Exodus 20:19; And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.
Deut 5:27&28. Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it. And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.
What is said here does indeed immediately belong to the mediatory office of Christ, but it is not unique to it. In fact, it excludes the principal parts of his mediation. And while there is nothing that does not belong to Christ's prophetical office, -which the apostle is not principally intending here, -it is would be most improperly [DMH2]applied as a description of such a mediator as he does intend.
So therefore, when Paul comes later to declare what in particular belonged to such a mediator of the covenant as he intended, he expressly cites Christ's "death for the redemption of transgressions," Hebrews 9:15; affirming that "for that cause he was a mediator."
But hereof there is nothing at all of this in the description they [DMH3]give us of this office. But this the apostle does, elsewhere, in 1 Timothy 2:5, 6,
"There is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all."
The principal part of his mediation consisted in the "giving himself (as) a ransom," or a price of redemption for the whole church. Which is why this description of a mediator of the new testament is feigned [DMH4]only, to exclude his satisfaction, or his offering himself to God in his death and blood-shedding, with the atonement made thereby.
The Lord Christ, then, in his ministry, is called mesi>thv, the "mediator" of the covenant, in the same sense as he is called e]gguov, the "surety;"which we see from the exposition on Hebrews 7:22. He is, in the new covenant, the mediator, the surety, the priest, the sacrifice, all in his own person. The ignorance and want of a due consideration of this, are the great evidence of the degeneracy of Christian religion.
Whereas this is the first general notion of the office of Christ, that which comprises the whole ministry committed to him, and contains in itself the special offices of king, priest, and prophet, by which he discharges his mediation, some things must be mentioned that are declare its nature and use. And to this end we may observe,
-
1.1 There must be different parties
That for there to be a mediator there must be different parties willing to be involved in the covenant, (as there must be in every contract of any kind). So says our apostle, "A mediator is not of one, but God is one," Galatians 3:20; that is, if there were none but God concerned in this matter, as is the case in an absolute promise or a sovereign precept, there would be no need of or place for a mediator. Such a mediator as Christ is. So our consent to the covenant is required in the very notion of a mediator.
1.2 The Parties must need Mediation
The parties entering into covenant will be in a state and condition that prevents them treating immediately with each other as to the ends of the covenant; for if they can do so then a mediator to go between is altogether needless.
This was the case in the original covenant with Adam, which had no mediator. But in the giving of the law at Sinai, which was to be a covenant between God and the people, they found themselves utterly insufficient for an immediate treaty with God, and therefore desired that they might have an intermediary to go between God and them, to bring his proposals, and carry back their consent, Deuteronomy 5:23-27. And this is the voice of all who are really convinced of the holiness of God, and of their own condition. Such is the state between God and sinners. The law and the curse of it did so interpose between them, that they could not enter into any immediate treaty with God, Psalm 5:3-5. This made a mediator necessary, so that the new covenant might be established; of which more later.
1.3 The Mediator must be Mutually Acceptable
The mediator must be accepted, trusted, and rested in by both sides, or both parties mutually entering into covenant. An absolute trust must be placed in him, so that each party may be fully obliged in what he undertakes on their behalf; and those who do not accept his terms can have no benefit by, or no interest in the covenant. So was it with the Lord Christ in this matter. On the part of God, He reposed the whole trust of all the concerns of the covenant in him' "Behold," saith he of him, "my servant, whom I uphold; mine elect, in whom my soul delighteth," or is "well pleased," -ejn w+| eujdo>khsa, Isaiah 42:l; Matthew 3:17. When he undertook this office, and said, "Lo, I come to do thy will, O God," the soul of God rested in him, Exodus 23:21; John 5:20-22. And to him he gives an account at last of his discharge of his task," I have glorified thee on the earth: I have finished the work which thou gavest me to do "John 17:4. And on our part, unless we resign ourselves absolutely to a complete trust and reliance on him, and unless we accept all the terms of the covenant as proposed by him, and engage to stand by all that he has undertaken on our behalf, we can have neither share nor interest in this matter.
1.4 The Perfect Mediator shares Both Natures
A mediator must be a middle person between both parties entering into a covenant; and if they are of different natures, a perfect, complete mediator ought to comprise each of their natures in the same person. The necessity of this, and the glorious wisdom of God in this, I have elsewhere at large demonstrated, and shall not therefore here again insist upon it. [DMH5]
1.5 The Mediator must be Willing
A mediator must be one who voluntarily and of his own accord undertakes the work of mediation. This is required of every one who will effectually mediate between any persons at variance, to bring them to an agreement on equal terms. So it was required that the will and consent of Christ should concur in his acceptance of this office; and that hedid so, he expressly testifies, Hebrews 10:5-10.
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 10:6 In burnt offerings and sacrifices for sin thou hast had no pleasure. 10:7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 10:8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 10:9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
It is true, he was appointed by the Father to this office; hence he is called his "servant," and constantly witnesses of himself, that he came to do the will and commandment of him that sent him: but what he had to do in thedischarge of this office, could not, according to any rule of divine righteousness, be imposed on him without his voluntary consent. And this was the ground of the eternal compact between the Father and the Son, with respect to his mediation; which I have elsewhere explained. [DMH6]And the testimony of his own will, grace, and love, in the acceptance of this office, is a principal motive to that faith and trust which the church places in him, as the mediator between God and them.
Upon this, his voluntary undertaking, does the soul of God rest in him, and God reposes the whole trust in him of accomplishing God's will and pleasure, the design of his love and grace in this covenant, Isaiah 53:10-12.
And the faith of the church, on whch salvation depends, must be inseparably accompanied by love to his person. Love to Christ is no less necessary to salvation than faith in him. And as faith is resolved into the sovereign wisdom and grace of God in sending him, and Christ's own ability to save to the uttermost those that come to God by him; so love arises from the consideration of Christ's own love and grace in his voluntary undertaking of this office, and his discharge of it.
1.6 Two things required of the Mediator
In this voluntary undertaking to be a mediator, two things were required: -
[1.] That he should remove whatever kept the covenanters at a distance, whatever was a cause of enmity between them. For it is supposed that there was such an enmity, or there had been no need of a mediator. Therefore in the covenant made with Adam, where there was no enmity between God and man, there was no mediator. But the design of this covenant was to make reconciliation and peace. On this, therefore, depended the necessity of satisfaction, redemption, and the making of atonement, by sacrifice. For man having sinned and apostatized from the rule of God, thereby bringing himself under Gods wrath, according to the eternal rule of righteousness, and in particular the curse of the law, there could be no new peace and agreement made with God unless due satisfaction were made for these things. For although God was willing, in infinite love, grace, and mercy, to enter into a new covenant with fallen man, yet he would not do it to the prejudice of his righteousness, the dishonour of his rule, and the contempt of his law. Therefore noone could undertake to be a mediator of this covenant, but one that was able to satisfy the justice of God, glorify his government, and fulfill the law. And this could be done by no-one but Christ, concerning whom it might be said that "God purchased his church with his own blood.
And [2.] That he should procure, in a way suited to the glory of God, the actual delivery of all the good things prepared and proposed in this covenant; that is, grace and glory, with all that is associated with them, on behalf of those whose surety he was. And this is the foundation of the merit of Christ, and of the grant of all good things to us for his sake.
1.7 The Mediator must give Assurance to Both Parties
(1.7.) It is required of this mediator, as such, that he give assurance to and undertake for the parties mutually concerned, the accomplishment of the terms of the covenant, undertaking on each hand for them: -
[1.] On the part of God towards men, that they shall have peace and acceptance with him, in the sure accomplishment of all the promises of the covenant. This he does only declaratively, in the doctrine of the gospel, and in the institution of the ordinances of evangelical worship. For he was not a surety for God, nor did God need any, having confirmed his promise with an oath, swearing by himself, because he had no greater to swear by.
And [2.] On our part, he undertakes to God for our acceptance of the terms of the covenant, and our accomplishment of them, by his enabling us to do so.
These things, among others, were necessary in a full and complete mediator of the new covenant, such as Christ was. And, -
Obs. VII. The provision of this mediator between God and man was an effect of infinite wisdom and grace. It was the greatest and most glorious external effect ever produced by them or that will be in this world. The creation of all things at first out of nothing was a glorious effect of infinite wisdom and power; but when the glory of that design was eclipsed by the entrance of sin, this provision of a mediator, - one through whom all things were restored into a condition bringing even more glory to God, and securing for ever the blessed estate of those whose mediator he is, -this is accompanied with more evidences of the divine excellencies than even creation.See [DMH7]Ephesians 1:10. "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:"
2.The determination of Christ's mediatory office in the new covenant;
Two things are added in the description of this mediator:
[1.] That he was a mediator of a covenant;
And [2] That this covenant was better than another of which he was not the mediator: -
2.1 He was Mediator of a Covenant
He was the mediator of a "covenant." And two things are supposed in this: -
[1.] That there was a covenant prepared between God and man; that is, it was so far made, as that God who made it had prepared the terms of it in a sovereign act of wisdom and grace..
And [2.] [DMH8]That there was need of a mediator, that this covenant might be effective in its proper ends, the glory of God and the obedience of mankind, with their reward.
This was not required from the nature of a covenant in general; for a covenant may be made and entered into between different parties without any mediator, merely on the equity of the terms of it.
Nor was it so from the nature of a covenant between God and man,as man was at first created of God; for the first covenant between them was immediate, without the interposition of a mediator. But it became necessary from the state and condition of those with whom this covenant was made, and the special nature of this covenant.
This the apostle declares, Romans 8:3,
"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh."
The law was the moral instrument or rule of the covenant that was made immediately between God and man: but it could not continue to be so after the entrance of sin; that is, so that God might be glorified by it, in the obedience and reward of men. Wherefore he "sent his Son in the likeness of sinful flesh;" that is, he provided a mediator for a new covenant. The persons with whom this covenant was to be made ,being all of them sinners and apostatized from God, it did not become the holiness or righteousness of God to deal immediately with them any more. Nor would it have answered his holy purposes to have done so. For if,when they were in a condition of uprightness and integrity, they did not keep the terms of that covenant made immediately with them, without a mediator, although they were then holy, just, good, and equal; how much less could any such thing be expected from them in their depraved condition of apostasy from God and enmity against him? It therefore did not become the wisdom of God to enter again into a covenant with mankind, without assurance that the terms of the covenant should be accepted, and the grace of it made effectual.
As men we could not provide this assurance, indeed we gave every possible evidence to the contrary, in that "God saw that every imagination of the thoughts of man's heart was only evil continually," Genesis 6:5.
So it was necessary that there should be a mediator to be the surety of this covenant. Again, the covenant itself was so prepared, in the counsel, wisdom, and grace of God, so that the principal, and indeed, all the benefits of it, would depend on what was to be done by a mediator, and that could not otherwise be accomplished. The mediator would accomplish satisfaction for sin, and the bringing in of everlasting righteousness; which are the foundation of this covenant.
2.2 Which was the "Old Covenant"?
To proceed with the text; the covenant mediated by the Lord Christ is said to be a "better covenant." This supposes another covenant, of which the Lord Christ was not the mediator. In the following verses there are two covenants, a first and a latter, an old and a new, compared together. It is the key to the whole understanding of the apostle's subsequent discourse to determine precisely which covenant was that other "old covenant", that is now inferior to Christ's".
And because this is a subject wrapped up in much obscurity, and with many potential difficulties, it will be necessary to be as clear and unambiguous in the determination of the truth and in the statement of it, as we can be.
And I shall first explain the text, and then discuss the difficulties which arise from it: -
The Adamic Covenant
[1.] There was an original covenant made with Adam, and all mankind in him. The rule of obedience and reward that was between God and him was not expressly called a covenant, but it contained the express nature of a covenant; for it was the agreement of God and man concerning obedience and disobedience, rewards and punishments. Where there is a law concerning these things, and an agreement upon it by all parties concerned, there is a formal covenant. Wherefore[DMH9] it may be considered two ways: -
Seen as a Law Only
1st. As it was a law only; so it proceeded from, and was a consequence of the nature of God and man, with their mutual relation to one another. God being considered as the creator, governor, and benefactor of man; and man as an intellectual creature, capable of moral obedience; this law was necessary, and is eternally indispensable.
Seen as a Covenant
2dly. As it was a covenant; and this depended on the will and pleasure of God.
I will not discuss whether God might have given a law to men that had nothing in it of a covenant, such as the law of creation is to all other creatures, which has no rewards nor punishments annexed to it.
Yet this God calls a covenant also, inasmuch as it is an effect of his purpose, his unalterable will and pleasure, Jeremiah 33:20, 21.
Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; Then may also my covenant be broken with David my servant,that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.
But that this law of our obedience should be a formal, complete covenant, there were moreover some things required on the part of God, and some also on the part of man.
Two things were done on the part of God to complete this covenant: -
God's part of the Adamic Covenant
(1st.) He annexed to it promises of reward and threatenings of punishment; the first of grace, the other of justice.
(2dly.) He expressed these promises and threatenings in external signs; the first in the tree of life, the latter in the tree of the knowledge of good and evil. By these signs God established the original law of creation as a covenant, and gave it the nature of a covenant.
Man's part of the Adamic Covenant
On the part of man, it was required that he accept this (God's) law as the rule of the covenant which God made with him. And this he did two ways: -
[1st.] By the innate principles of reason and obedience created in him as part of his very nature. By these he absolutely and in all things gave his assent to the law, as proposed with promises and threatenings, as holy, just, and good, -as what was meet for God to require, and what was equal and good for himself.
[2dly.] By his acceptance of the commands concerning the tree of life, and that of the knowledge of good and evil, as the signs and pledges of this covenant. So was it established as a covenant between God and man, without the interposition of any mediator.This is the covenant of works, absolutely the old, or first covenant that God made with men. But this is not the old covenant of Hebrews 6.8 for, -
The Adamic Covenant not the Old Covenant of Hebrews 6.8
The Adamic covenant could not be called a testament.
1st. The old covenant we seek is called afterwards (where[DMH10]?) "the first," was diatheke, a "testament." And so it is called here. It was therefore such a covenant as could be termed a testament also. Now there can be no testament, but there must be death for the confirmation of it, Hebrews 9:16.
But in the making of the covenant with Adam, there was no death of any thing, whereby it might be called a testament. But in the confirmation of the covenant at Sinai there was the death of beasts in sacrifice, as we shall see afterwards. And it must be observed, that although I use the term "covenant," as we have rendered the word diatheke, [because the true signification [DMH11]of that word will more properly occur to us in another place,] yet I do not understand by its use here a covenant properly and strictly, but a covenant that is also a testament, in which the good things (of him that makes it) are bequeathed to the beneficiaries. Neither the word used constantly by the apostle in this argument, nor the design of his discourse, admit of any other meaning of covenant to be understood in this place. Whereas, since the first covenant made with Adam was not a testament, it cannot be the old covenant in question.
The Adamic Covenant had long since ceased as a covenant
2dly. That first covenant made with Adam had ceased long before, even at the first entrance of sin. It was not abolished or abrogated by any act of God, as a law, but it was made weak and insufficient to its first end, as a covenant.
God had provided a way for the salvation of sinners, declared in the first promise. When this is actually embraced, that first covenant ceases towards them, as to its curse, in all its concerns as a covenant, and obligation to sinless obedience as the condition of life because both of them are answered by the mediator of the new covenant. But as to all those who do not receive the grace tendered in the promise, it remains in full force, not as a covenant, but as a law; and that because neither the obedience it requires nor the curse which it threatens is fulfilled. Hence, if any man believeth not, "the wrath of God abideth on him."
For as its commands and curse depend on the necessary relation between God and man, with the righteousness of God as the supreme governor of mankind, so they must be answered and fulfilled. Therefore it was never formally abrogated. But as all unbelievers are still obliged by it, and under it must stand or fall, so it is perfectly fulfilled in all believers, -not in their own persons, but in the person of their surety.
"God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us," Romans 8:3, 4.
But as a covenant, obliging personal, perfect, sinless obedience, as the condition of life, to be performed by individuals, so it ceased to be, long before the introduction of the new covenant which the apostle speaks of,and that was promised "in the latter days." But the other covenant we seek and that is here spoken of was not removed or taken away, until this new covenant was actually established.
The Church was never under the Adamic covenant
3dly. The church of Israel was never absolutely under the power of that covenant as a covenant of life; for from the days of Abraham, the promise was given to them and their seed. And the apostle proves that no law could afterwards be given, or covenant made, that should disannul that promise, Galatians 3:17
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
But had they been brought under the old covenant of works, it would have disannulled the promise; for that covenant and the promise are diametrically opposed. And moreover, if they were under that covenant, then they were all under the curse, and so would perished eternally: which is clearly false; for it is testified of them (where?) that they pleased God by faith, and so were saved. But it is evident that the old covenant that we seek was a covenant in which the church of Israel walked with God, until such time as this better covenant was solemnly introduced. This is plainly declared in the ensuing context, especially at the close of chapter Eight, where, speaking of this former covenant, Paul says, it had "become old," and so "ready to disappear." Therefore it is not the covenant of works made with Adam that is intended, when the New is said to be a "better covenant."
Other Federal Transactions
[2.] There were other federal transactions between God and the church before the giving of the law on Mount Sinai. There were two of them into which all the rest were resolved: -
1st. The first promise, given to our first parents immediately after the fall. This had in it the nature of a covenant, grounded on a promise of grace, and requiring obedience of all that received the promise.
2dly. The promise given and sworn to Abraham, which is expressly called the covenant of God, and had the whole nature of a covenant in it, with a solemn outward seal appointed for its confirmation and establishment. Hereof we have treated at large on the sixth chapter.[DMH12]
Neither of these, nor any transaction between God and man that may be reduced to them, as explanations, renovations, or confirmations of them, is the "first covenant" intended here. For they are not only consistent with the "new covenant," so that there was no need to remove them out of the way for its introduction, but they did indeed contain in them the essence and nature of the new covenant it, and so were confirmed in it and by it. Hence the Lord Christ himself is said to be "a minister of the circumcision for the truth of God, to confirm the promises made to the fathers," Romans 15:8. As he was the mediator of the new covenant, he was so far from departing from, or abolishing those promises, that it belonged to his office to confirm them.
Wherefore, -
The Sinaitic Covenant
[3.]. The other covenant or testament here supposed, inferior to that of which the Lord Christ was the mediator, is none other than that which God made with the people of Israel on mount Sinai. So the Apostle expressly affirms, verse 9: "The covenant which I made with your fathers in the day when I took them by the hand to lead them out of the land of Egypt." This was that covenant which had all the institutions of worship annexed to it, Hebrews 9:1-3.
It is with respect to this "old covenant" that the Lord Christ is said to be the "mediator of a better covenant;" that is, of another one distinct from it, and better.
It remains to the exposition of the words, to enquire just what the new covenant is of which our Lord Christ was the mediator. It can be no other but that we call "the covenant of grace." It is so called in contrast to "the covenant of works," which was the one made with us in Adam; for these two, grace and works, divide the ways of our relation to God, being diametrically opposed, and in every way inconsistent,
Romans 11:6. Of this covenant the Lord Christ was the mediator from the foundation of the world, namely, from the giving of the first promise,
Revelation 13:8; And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. ---for it was given on Christ's interposition, and all the benefits of it depended on his future actual mediation. But here arises the first difficulty of the context, in two things; for, -
[1.] If this covenant of grace was made from the beginning, and if the LORD Christ was the mediator of it from the first, then where is the privilege of the gospel-state as opposed to the law, by virtue of this covenant, seeing that while under the covenant of the law, the Lord Christ was even then the mediator of that covenant of grace, which was from the beginning ?
[2.] If it is the covenant of grace which is intended (by the "new covenant"), and that is opposed to the covenant of works made with Adam, then surely the other covenant must be that covenant of works so made with Adam, which we have before disproved.
The answer is in the word here used by the apostle concerning this new covenant: nenomoqe>thtai, themeaning of which must be inquired into.
I say, therefore, that the apostle does not here consider the new covenant in its absolute [DMH13]sense (as it was virtually administered from the foundation of the world), in the way of a promise; for as such it was consistent with that covenant made with the people in Sinai. And the apostle proves expressly that the renovation of it made to Abraham was in no way abrogated by the giving of the law, Galatians 3:17. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
There was no interruption of the administration of the (absolute )covenant of grace made by the introduction of the law. But Paul treats of such an establishment of the new covenant as wherewith the old covenant made at Sinai was absolutely inconsistent, and which therefore had to be removed out of the way.
Wherefore he considers ithe new covenantt here as it was actually completed, so as to bring along with it all the ordinances of worship which are proper under it, the dispensation of the Spirit in them, and all the spiritual privileges with which they are accompanied. The new covenant is now so brought in as to become the entire rule of the church's faith, obedience, and worship, in all things. This is the meaning of the word nenomoqe>thtai: "established," say we; but it is, "reduced into a fixed state of a law or ordinance." All the obedience required in it, all the worship appointed by it, all the privileges exhibited in it, and the grace administered with them, are all given for a statute, law, and ordinance to the church.
That which beforehad lain hidden in promises, in many things obscure, the principal mysteries of it being a secret hidden in God himself, was now brought to light; and that covenant of grace which had invisibly, in the way of a promise, put forth its efficacy under types and shadows, was now solemnly sealed, ratified, and confirmed, in the death and resurrection of Christ.
It had before the confirmation of a promise, which is an oath; it had now the confirmation of a covenant, which is blood. That which before had no visible, outward worship, proper and peculiar to it, is now made the only rule and instrument of worship for the whole church, nothing else being admitted but what belongs to it, and is appointed by it. This the apostle intends by nenomoqe>thtai, the "legal establishment" of the new covenant, with all the ordinances of its worship. From here on the other (old) covenant was disannulled and removed; and not only the old covenant itself, but the whole system of sacred worship by which it was administered.
This was not done by the making of the covenant at first; yea, all this was superinduced [DMH14]into the covenant as given out in a promise, and was consistent therewith.
When the new covenant was given out only in the way of a promise, it did not introduce a form of worship and privileges expressive of it. It was therefore then (for that time) consistent with a form of worship, rites and ceremonies, (and those composed into a yoke of bondage) which did not belong to it. They belonged to the (old) covenant of the Law. And as these, being added after its [DMH15]giving, did not overthrow its nature as a promise, so they were inconsistent with it when it was completed as a covenant; for then all the worship of the church was to proceed from it, and to conformed to it. Then it was established. Hence, in answer to the second difficulty, it follows that as a promise, it was opposed to the covenant of works; as a covenant, it was opposed to that of Sinai. This legalizing of it, or authoritative establishment of the new covenant, and the worship belonging to it , made this alteration[DMH16].
3. The proof of the excellence of the nature of the New Covenant: it was "established on better promises
In the last place, the apostle tells what the new covenant was establishedon ; and that is ejpi krei>ttosin ejpaggeli>aiv, -"on better promises." For the better understanding of this we must consider the origin[DMH17]aland use of divine promises in our relation to God. And observe, -
Every Covenant founded on Promises
(3.1) That every covenant between God and man must be founded on and resolved into "promises." Hence essentially a promise and a covenant the same; and God calls an absolute promise, founded on an absolute decree, his covenant,
Genesis 9:11. And I will establish my covenant with you, neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth."
And his purpose for the continuation of the course of nature until the end of the world, he calls his covenant with day and night,
Jeremiah 33:20. Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;
The being and essence of a divine covenant lies in the promise. Hence they are called "the covenants of promise,"
Ephesians 2:12; "That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:"
-such as are founded on and consist in promises. And it is necessary that it should be so. For, -
[3.1.1.] The nature of God who makes these covenants requires that it should be so. It becomes his greatness and goodness, in all his voluntary transactions with his creatures, to propose that to them in which their advantage, their happiness and blessedness, does consist. We inquire not how God may deal with his creatures as such; what he may absolutely require of them, on the account of his own being, his absolute essential excellencies, with their universal dependence on him. Who can express or limit the sovereignty of God over his creatures? All the disputes about it are foolish. We have no measures of what is infinite. May he not do with his own what he pleases? Are we not in his hands, as clay in the hands of the potter? And whether he makes or mars a vessel, who shall say to him, What doest thou? He gives no account of his matters. But given that he will condescend to enter into covenant with his creatures, and to come to agreement with them according to the terms of it, it becomes his greatness and goodness to give them promises as the foundation of it, in which he proposes to them the things wherein their blessedness and reward do consist. For,
3.1.1.1 First Herein he proposes himself to them as the eternal spring and fountain of all power and goodness. Had he treated with us merely by a law, he would have only revealed his sovereign authority and holiness; the one in the giving of the law, and the other in the nature of it. But in his promises he reveals himself as the eternal spring of goodness and power; for the matter of all promises is something good; and the communication of it depends on sovereign power. That God should so declare himself in his covenant, was absolutely necessary to direct and encourage the obedience of the covenanters; and he did so accordingly,
Genesis 15:1, After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward
Genesis17:1, 2. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. 17:2 And I will make my covenant between me and thee, and will multiply thee exceedingly.
3.1.1.2 3.1.1.2 2dly hereby he reserves all the glory to himself. For although the terms of agreement which he proposes between himself and us are in their own nature "holy, just, and good," yet if there were not something on his part which was independent of any goodness, obedience, or desert in us, we should have something to credit and glory of in ourselves; which is inconsistent with the glory of God. But the matter of those promises in which the covenant is founded is free, undeserved, and without respect to anything in us that could in any sense procure it. And so in the first covenant (Adamic), which was given in a form of law, attended with a penal sanction, yet the foundation of it was in a promise of a free and undeserved reward, even of the eternal enjoyment of God: which no goodness or obedience in the creature could possibly merit the attainment of. So that if a man should by virtue of any covenant be justified by works, though he might have something to glory of before men, yet could he not glory before God, as the apostle declares,
Romans 4:2; For if Abraham were justified by works, he hath whereof to glory; but not before God.
and that because the reward proposed in the promise infinitely exceeds the obedience performed.
3.1.2. It was also necessary on our part that every divine covenant should be founded and established on promises; for there is no state in which we may be taken into covenant with God, but supposes that we are not yet arrived at that perfection and blessedness of which our nature is capable, and which we cannot but desire.
And therefore when we come to heaven, and the full enjoyment of God, there shall be no need of any covenant any more, seeing we shall be in eternal rest, in the enjoyment of all the blessedness of which we capable, and shall consistently adhere to God without any further expectation. But while we are in the way, we have still principal parts of our blessedness, to desire, expect, and believe. So in the state of Adam's innocence, though it had all the perfection which a state of obedience according to a law was capable of, yet it did not have the blessedness of eternal rest, for which we were made. Now, whilst it is thus with us, we cannot but desire and seek that full and complete happiness, which our nature cannot come to rest without. This, therefore, renders it necessary that there should be a promise of it given as the foundation of the covenant; without which we should lack our principal encouragement to obedience. Much more must it be so in the state of sin and apostasy from God; for we are now not only most remote from our utmost happiness, but involved in a condition of misery, without deliverance from which we cannot be induced to surrender to covenant obedience. Wherefore, unless we are prevented [DMH18]in the covenant with promises of deliverance and future blessedness, no covenant could be of use or advantage to us.
[3.1.3.]It is necessary from the nature of a covenant. For every covenant that is proposed to men, and accepted by them, requires something to be performed on their part, otherwise it is no covenant.
Where any thing is required from them to whom a covenant is proposed, it further supposes that something is promised by them proposing the covenant,as the foundation of its acceptance, and the reason of the duties required in it.
All this appears most evidently in the covenant of grace, which is here said to be "established on promises;" and this on two accounts. For, -
[3.1.3.1.] At the same time that much is required of us in the way of duty and obedience, we are told in the Scripture, and find it by experience, that of ourselves we can do nothing.
Wherefore, unless the precept of the covenant is founded in a promise of giving us grace and spiritual strength, by which we may be enabled to perform those duties, the covenant can be of no benefit or advantage to us. Every covenant is founded in promises, and that the promises give life to the precepts of it. And the want of this one consideration has perverted the minds of many to suppose an ability in ourselves to yield obedience to those precepts, without grace received beforehand to enable us to do so. Such ability in men would overthrow the nature of the new covenant.
[3.1.3.2.] As was observed, we are all actually guilty of sin before this covenant was made with us. So unless there is a promise given of the pardon of sin, it is to no purpose to propose any new covenant terms to us. For "the wages of sin is death;" and we having sinned must die, whatever we do afterwards, unless our sins be pardoned. This, therefore, must be proposed to us as the foundation of the covenant, or it will be of no effect. And herein lies the great difference between the promises of the covenant of works and those of the covenant of grace. The first were only concerning future things; eternal life and blessedness on the accomplishment of perfect obedience. It needed no promises of present mercy and pardon and was not capable of such. Nor had it any promises of giving more grace, or supplies of it; but man was wholly left to what he had at first received. Hence the covenant was quickly broken. But in the covenant of grace all things are founded in promises of present mercy, and continual supplies of grace, as well as of future blessedness. Hence it comes to be "ordered in all things, and sure." And this is the first thing that was to be declared, namely, that every divine covenant is established on promises.
The New Covenant is founded on Better "Promises"
(3.2.) These promises are said to be "better promises" than those of the (Sinaitic) covenant, which had its promises particular to it. It was, indeed, principally represented under a system of precepts or laws, but it had its promises also, and we shall now look at the nature of these promises. That the new covenant should be founded in promises, was necessary from its general nature as a covenant, and more necessary from its especial nature as a covenant of grace. That these promises are said to be "better promises," is said with respect those of the old covenant. But this is so said absolutely. They are not only better than the old promises, but they are positively good themselves, and absolutely the best that God ever gave, or will ever give to the church. Just what they are we must consider as we progress. Several things may be observed from these words: -
Obs. VIII. There is infinite grace in every divine covenant, in as much as it is established on promises. -It is infinite condescension in God, that he will enter into covenant with dust and ashes, with poor worms of the earth. In this lies the spring of all grace, from which all the streams of it flow. And its first expression is the laying of its foundation in some undeserved promises. And this was was appropriate to the goodness and greatness of his nature, the means whereby we are brought to adhere to him in faith, hope, trust, and obedience, until we come to the enioyment of him; for that is the use of promises, to keep us in adherence to God, as the first original [DMH19]and spring of all goodness, and the ultimate satisfactory reward of our souls,
2 Corinthians 7:1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
Obs. IX. The promises of the covenant of grace are better than those of any other covenant, as for many other reasons, so especially because the grace of them prevents any condition or qualification on our part. - not to say that the covenant of grace is absolutely without conditions, if by conditions we intend the duties of obedience which God requires of us in and by virtue of that covenant; but to say, the principal promises of it are not in the first place remunerative of our obedience in the covenant, but efficaciously (effectually) assumptive of us into covenant, and establishing or confirming (us?) in the covenant.
The Adamic covenant of works had its promises, but they were all remunerative, respecting a prior obedience in us; (so were all those which were peculiar to the covenant of Sinai). They were, indeed, also of grace, in that the reward did infinitely exceed the merit of our obedience; but yet they all supposed obedience it, and the subject of them was formally reward only. In the covenant of grace it is not so; for several of the promises of it are the means of our being taken into covenant, of our entering into covenant with God. The first covenant absolutely was established on promises, in that when men (Adam & Eve) were actually taken into it, they were encouraged to obedience by the promises of a future reward. But the new promises, namely, of the pardon of sin and writing of the law in our hearts, which the apostle expressly insists upon as the peculiar promises of this new covenant, do take place and are effectual prior to our covenant obedience. For although faith is required in order of nature before our actual receiving of the pardon of sin, yet that faith itself is wrought in us by the grace of the promise, and
[i:960b52ba79]Available at Danny McShane's Reformed Baptist website at[/i:960b52ba79] http://members.lycos.co.uk/reformedbaptist/homepage.htm
Owen's discussion of the Covenant of Grace is justly famous, although Owen was a Congregationalist and actually a Paedobaptist, the theology expressed is the historic Baptist covenant theology that so many of us have lost sight of. It differs from the Presbyterian understanding. A more accessible read is Arthur Pink's "The Divine Covenants".
This text was from John Owen's exposition of Hebrews and I have tried to modernise Owen's language slightly without changing the meaning.
(This was part of a project in which I hoped to produce an essay that clarified the Baptist understanding of the covenants -but the exercise became largely redundant when I found the work by Arthur Pink).[/quote]
[b:960b52ba79]JOHN OWEN ON HEBREWS CHAPTER 8 VERSE 6.[/b:960b52ba79]
TABLE OF CONTENTS
Contents
Introduction
The Jewish church-state
The Excellence of Christ
The Excellence of His Ministry
1 The timing of the new covenant
2 The Ministry of Christ
3 How Christ Obtained His Ministry
4 The Quality of Christ's Ministry
5 The Degree of Pre-eminence
The Excellence of His Covenant
1 Christ as Mediator
1.1 There must be different parties
1.2 The Parties must need Mediation
1.3 The Mediator must be Mutually Acceptable
1.4 The Perfect Mediator shares Both Natures
1.5 The Mediator must be Willing
1.6 Two things required of the Mediator
1.7 The Mediator must give Assurance to Both Parties
2.The determination of Christ's mediatory office in the new covenant;
2.1 He was Mediator of a Covenant
2.2 Which was the "Old Covenant"?
The Adamic Covenant
Seen as a Law Only
Seen as a Covenant
God's part of the Adamic Covenant
Man's part of the Adamic Covenant
The Adamic Covenant not the Old Covenant of Hebrews 6.8
The Adamic covenant could not be called a testament.
The Adamic Covenant had long since ceased as a covenant
The Church was never under the Adamic covenant
Other Federal Transactions
The Sinaitic Covenant
3. The proof of the excellence of the nature of the New Covenant: it was "established on better promises
Every Covenant founded on Promises
The New Covenant is founded on Better "Promises"
Two Covenants or One?
Preliminary Clarifications
The Plausibility of the One Covenant View
The Differences Between the "Administrations"
1 The manner of the declaration of God's will
2 The Plentiful Communication of Grace
3 The Manner of Access to God
4 The Way of Worship
5 The Extent of the Dispensation of the Grace of God
The Lutheran Insistence on Two Distinct Covenants
The Two Covenants are distinct covenants
The First Covenant was a Distinct Covenant
It had particular purposes
It did not supersede the Covenant with Abraham
The Purposes of the Old Covenant
Paul's Twofold Enquiry
No-one saved or condemned by the Law
The Differences Between The Covenants
Rome's wrong points of difference
The Scriptural points of difference
1 In Circumstance of Time
2 In Circumstance of Place
3 In the Manner of Their Establishment
4 In Their Mediators
5 In Subject Matter
6 In Manner of Dedication and Sanction.
7 In Their Priesthood
8 In Their Sacrifices.
9 In the Manner of Their Writing or Enrolment
10 In Their Purposes
11 In Their Effects
The Old Covenant a Ministration of Death
The New Covenant A Covenant of Liberty
How this Liberty is Communicated
12 In the The Dispensation of the Holy Spirit
13 In the Decleration of the Kingdom of God.
14 In their Substance and End
15 In the Extent of their Administration
16 In their Effectiveness.
17 In their Duration
The Old Covenant had Lesser promises, not NO Promises
The Old Covenant was in itself unspeakable grace.
Obligations of the New Covenant
INTRODUCTION
Hebrews Chapter 8 Verse 6. -But now he hath obtained a more excellent ministry, by howmuch also he is the mediator of a better covenant, which was
established on better promises.
In this verse the writer of the Letter to the Hebrews begins to discuss the differences between the old and new covenants, stating the pre-eminence of the new above the old, and of the ministry of Christ above the high priests on that account.
The Jewish church-state
The whole church-state of the Jews, with its ordinances and worship, and the privileges annexed to it, depended wholly on the covenant that God made with them at Sinai. But the introduction of this new priesthood that the apostle is describing, necessarily abolished that covenant, and put an end to all the ceremonies and rites associated wth it. This could not well be offered to them without the supply of another covenant, which should excel the former in privileges and advantages.
The Jews granted that it was the design of God to carry on the church unto a perfect state, as had been declared on Hebrews 7; wherefore he would not lead it backward, nor deprive it of any thing it had enjoyed, without provision of something better in its place. This, the apostle is here undertaking to declare. And he does it in his customary manner, arguing from such principles and testimonies as the Jews already held and admitted among themselves.
Two points are made to this purpose by express testimonies from the prophet Jeremiah:
1. That besides the covenant made with their fathers in Sinai, God had promised to make another covenant with the church, in his appointed time and season.
2. That this other promised covenant should be of another nature than the former, excelling it in spiritual advantages, and in breadth of admission {alternative words ;eligibility, scope, inclusion, inclusiveness,}.
From these two points, the apostle infers the necessity of a time coming when the first covenant that the Jews held to and trusted would have to be abrogated.
And here he proceeds to declare the nature of the two covenants and where they differ. This is the subject of the remainder of this chapter.
THE EXCELLENCE OF Christ
This verse is a transition from one subject to another. Paul has just demonstrated the pre-eminence of the priesthood of Christ above that of the earthly high-priests of the law, and he now moves on to show the superiority of the new covenant above the old.
And in the course of this new discussion the apostle ably proves and confirms his last argument, of the pre-eminency of Christ, from the qualities of the new covenant of which Christ was the mediator
The Excellence of His Ministry
The text can be taken in two parts: The first part being an assertion of the excellence of the ministry of Christ. This he expresses by way of comparison; "He hath obtained a more excellent ministry:" and then he declares the degree of that comparison; "By how much also." Secondly, he supplies the proof of this assertion; in that Christ is "the mediator of a better covenant, established on better" or "more excellent" promises. In the first part of there occur these five things: -
1 The note of its introduction; "But now:"
2 What is implied in the assertion about the Lord Christ; and that is a "ministry:"
3 How he came by that ministry; "He hath obtained it:"
4 The quality of this ministry; it is "better" or "more excellent" than the other:
5 5 The measure and degree of this excellence; "By how much also:"
all of which must be addressed, for the opening of the words: -
1 The timing of the new covenant
The introduction of the assertion is by the particles nuni< de>, -"but now." Nu~n, "now," is a note of time, of the present time. But it is true that there are some instances where these adverbial particles (conjoined as here) do not seem to denote any time or season, but are merely adversative, eg Romans 7:17; 1 Corinthians 5:11, 7:14. But even in those places there does seem to be some respect to time also; and so it shouldn't be excluded here.
As the opposition of the new covenant to the old covenant and to the Levitical priesthood is being intimated; so is the timing of the introduction of the new new covenant and the better ministry that accompanied it. - '"now," at this time, which is the season that God has appointed for the introduction of the new covenant and ministry.' To the same purpose The apostle expresses the same thought, treating of the same subject, in Romans 3:26: "To declare ejn tw~| nu~n kairw~|," "at this instant season," now the gospel is preached, "his righteousness."
Obs. I. God, in his infinite wisdom, gives proper times and seasons to all his dispensations to and towards the church. -So the accomplishment of these things was in "the fullness of times," Ephesians 1:10; that is, when all things rendered it seasonable and suitable for the condition of the church, and for the manifestation of his own glory. He hasteneth all his works of grace in their own appointed time, Isaiah 60:22. And our duty it is to leave the ordering of all the concerns of the church, in the accomplishment of promises, to God in his own time, Acts 1:7.
2 The Ministry of Christ
That which is ascribed unto the Lord Christ is leitougri>a, -a "ministry." The priests of old had a ministry; they ministered at the altar, as in the foregoing verse. And the Lord Christ was "a minister" also; so the apostle had said before, he was lei>tourgov tw~n ajgi>wn, verse 2, -"a minister of the holythings." For this reason he had a "liturgy," a "ministry,"a service, committed to him. By God the Father And this included two elements: -
(2.1.) That the office Christ undertook was that of ministry. He is not called a minister with respect to one particular act of ministration;- as we are said to "minister unto the necessity of the saints," which yet denotes no office in them that do so. But he had a standing office committed to him, as the word imports. In that sense also he is called dia>konov, a "minister" in office, Romans 15:8.
(2.2.) Subordination under God. With respect unto the church his office is supreme, accompanied with sovereign power and authority; he is " Lord over his own house." But he holds his office in subordination to God, being "faithful unto him that appointed him." In like manner the angels are said to minister unto God, Daniel 7:10; that is, to do all things according to his will, and at his command. So had the Lord Christ a ministry. And we may observe, -
Obs. II. That the whole office of Christ was designed for the accomplishment of the will and dispensation of the grace of God. For these ends his ministry was committed to him. We can never sufficiently admire the love and grace of our Lord Jesus Christ, in undertaking this office for us. The greatness and glory of the duties which he performed in the discharge of it, with the benefits we receive from them, are unspeakable, being the immediate cause of all grace and glory. Yet we are not absolutely to rest in them, but to ascend by faith to the eternal spring of them. This is the grace, the love, the mercy of God, all acted in a way of sovereign power. These are everywhere in the Scripture represented as the original spring of all grace, and the ultimate object of our faith, with respect to the benefits which we receive by the mediation of Christ. His office was committed to him by God, even the Father; and his will did he do in the discharge of it. Yet also, -
Obs. III. The condescension of the Son of God to undertake the office of the ministry on our behalf is unspeakable, and for ever to be admired. -It will appear so especially, when we consider who it was who undertook it, what it cost him, what he did and wet through in the accomplishment and discharge of it, as it is all expressed in Philippians 2:6-8. Not only does what he continues to do in heaven at the right hand of God belong to this ministry, but all that he suffered upon the earth. His ministry, in the undertaking of it, was not a dignity, a promotion, or a revenue, Matthew 20:28. It is true, it issued in glory, but not until he had undergone all the evils that human nature is capable of undergoing. And we ought to undergo anything cheerfully for him who underwent this ministry for us.
Obs. IV. The Lord Christ, by undertaking this office of the ministry, has consecrated and made honourable that office to all that are rightly called into it, and do rightly discharge it. -It is true, his ministry and ours are not of the same kind and nature; but they agree in this, that they are both of them a ministry to God in the holy things of his worship. And considering that Christ himself was God's minister, we have far greater reason to tremble in ourselves on an apprehension of our own insufficiency for such an office, than to be discouraged with all the hardships and contests we meet with in the world on account of it.
3 How Christ Obtained His Ministry
The words of our text express the general way in which our Lord Christ came into this ministry. Te>teuce, -"He obtained it." Tugca>nw is either "sorte contingo," "to have a lot or portion;" or to have any thing befall a man, as it were by accident; or "assequor," "obtineo," to "attain" or "obtain" any thing which before we had not. But the apostle chose not to use this word for the especial call of Christ, or for the particular way he came into his ministry, but only to say in general that he had it, and possessed it, in the appointed season, not having possessed it before. The way he entered on the whole office and work of his mediation is expressed by keklhrono>mnke, Hebrews 1:4, - he had it by "inheritance;" that is, by free grant and perpetual gift, made to him as the Son. See the exposition on that place. (look this up)
There were two things that meet in Christ's obtaining this ministry:
(l. ) The eternal purpose and counsel of God appointing him to it as an act of the divine will accompanied with infinite wisdom, love, and power.
(2.) The actual call of God, especially his annointing with the Spirit above measure for the holy discharge of his whole office. Thus did he obtain this ministry, and not by any legal constitution, succession, or carnal rite, as did the priests of old. And we may see that,
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Obs. V. The exaltation of the human nature of Christ into the office of this glorious ministry depended solely on the God 's sovereign wisdom, grace, and love. -When the human nature of Christ was united to the divine, it became, in the person of the Son of God, apropriate and able to make satisfaction for the sins of the church, and to procure righteousness and eternal life for all that do believe. But it did not merit that union, nor could it do so. For as it was utterly impossible that any created nature, by any act of its own, should merit the hypostatical union (union of natures), so it was granted to the human nature of Christ before any act of its own in the way of obedience to God.; for it was united to the person of the Son by virtue of that union. Wherefore, antecedently to it, it could merit nothing. Hence its whole exaltation, and the ministry that was discharged in it, depended solely on the sovereign wisdom and pleasure of God.
In this election of the human nature of Christ to grace and glory, we may see the pattern of our own. For if it was not on consideration of the obedience of the human nature of Christ that it was chosen for the grace of the hypostatical union, but of the mere sovereign grace of God; how much less could a foresight of any thing in us be the cause of God choosing us in him before the foundation of the world to grace and glory!
4 The Quality of Christ's Ministry
The comparative quality of Christ's ministry , in its excellence, is also expressed: Diaforwte>rav, - "More excellent." The word is used only in this epistle in this sense, in Hebrews 1:4, and here. The original word denotes only a difference from other things; but in the comparative degree, as here used, it signifies a difference with a preference, ie a comparative excellency. The ministry of the Levitical priests, was good and useful in its time and season; this of our Lord Jesus Christ so differed from it as to be better, and more excellent; pollw~| a]meinon. And, -
5 The Degree of Pre-eminence
The apostle answers the question "by how much was the ministry of Christ more excellent than that of the Levitical priests?" He answers in the word o[ow~|, - "byhow much." 'So much more excellent, by how much.'
The superiority of his ministry above that of the Levitical priests bears proportion to the excellency of the covenant he mediates above the old covenant in which they administered; of which more later.
This is the apostle's assertion, concerning the excellency of the ministry of Christ. And with this he closes the discourse about the pre-eminence of Christ in his office above the high priests of old. And indeed, this being the very hinge on which his whole controversy with the Jews depended, he could not give too much evidence, nor too full a confirmation.
For our own present concerns we are taught that, -
Obs. VI. It is both our duty and our security to acquiesce absolutely in the ministry of Jesus Christ. -That which he was so designed [DMH1] unto (for?), in God's infinite wisdom and grace ; that which he was so equipped and fitted for by the communication of the Spirit in all fullness; that which all other priesthoods were removed to make way for, must be sufficient and effectual for all the puposes God intended.
It may be said, 'This is that which all men do; all that are called Christians do fully acquiesce in the ministry of Jesus Christ.' But if it is so, why do we hear the bleating of another sort of cattle? What do those other priests mean, and the repeated sacrifices, which make up the worship of the church of Rome? If they rest in the ministry of Christ, why do they appoint one of their own to do the same things that he has done once and for all, -namely, to offer sacrifice to God ?
The Excellence of His Covenant
Secondly, Paul adds the proof of his assertion; in that he is "the mediator of a better covenant, established on "better" or "more excellent promises
The proof of this assertion lies in the latter part of these words; "By how much he is the mediator of a better covenant, established on better promises" The words are so disposed, that some think the apostle intends now to prove the excellency of the covenant from the excellency of his ministry in it. But the other sense is more suited to the scope of the place, and the nature of the argument which the apostle is pressing on the Hebrews. For, once suppose that there was indeed another, and a "better" covenant, to be established, -which they could not deny, - and it plainly follows that he on whose ministry the dispensation of that covenant depended must be "more excellent" in that ministry than they of the covenant which was to be abolished. However,it may be granted that these things mutually corroborate and illustrate one another. Such as the priest is, such is the covenant; such as the covenant is in dignity, such is the priest also.
In the text there are three things observable: -
1. The nature of Christ's ministry is declared, he was a "mediator:"
2. He is declared mediator of the new covenant; "of a better covenant:"
3. The proof or demonstration of the superior nature of this covenant; it was "established on better promises:" -
1 Christ as Mediator
His office is that of a mediator, -mesi>thv, one that interposed between
God and man, to do all the things required to establish a covenant between them.
But this description of a mediator is also wholly applicable to Moses, and suited to his office in giving of the law. See Exodus 20:19; Deuteronomy 5:27, 28.
Exodus 20:19; And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.
Deut 5:27&28. Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it. And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.
What is said here does indeed immediately belong to the mediatory office of Christ, but it is not unique to it. In fact, it excludes the principal parts of his mediation. And while there is nothing that does not belong to Christ's prophetical office, -which the apostle is not principally intending here, -it is would be most improperly [DMH2]applied as a description of such a mediator as he does intend.
So therefore, when Paul comes later to declare what in particular belonged to such a mediator of the covenant as he intended, he expressly cites Christ's "death for the redemption of transgressions," Hebrews 9:15; affirming that "for that cause he was a mediator."
But hereof there is nothing at all of this in the description they [DMH3]give us of this office. But this the apostle does, elsewhere, in 1 Timothy 2:5, 6,
"There is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all."
The principal part of his mediation consisted in the "giving himself (as) a ransom," or a price of redemption for the whole church. Which is why this description of a mediator of the new testament is feigned [DMH4]only, to exclude his satisfaction, or his offering himself to God in his death and blood-shedding, with the atonement made thereby.
The Lord Christ, then, in his ministry, is called mesi>thv, the "mediator" of the covenant, in the same sense as he is called e]gguov, the "surety;"which we see from the exposition on Hebrews 7:22. He is, in the new covenant, the mediator, the surety, the priest, the sacrifice, all in his own person. The ignorance and want of a due consideration of this, are the great evidence of the degeneracy of Christian religion.
Whereas this is the first general notion of the office of Christ, that which comprises the whole ministry committed to him, and contains in itself the special offices of king, priest, and prophet, by which he discharges his mediation, some things must be mentioned that are declare its nature and use. And to this end we may observe,
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1.1 There must be different parties
That for there to be a mediator there must be different parties willing to be involved in the covenant, (as there must be in every contract of any kind). So says our apostle, "A mediator is not of one, but God is one," Galatians 3:20; that is, if there were none but God concerned in this matter, as is the case in an absolute promise or a sovereign precept, there would be no need of or place for a mediator. Such a mediator as Christ is. So our consent to the covenant is required in the very notion of a mediator.
1.2 The Parties must need Mediation
The parties entering into covenant will be in a state and condition that prevents them treating immediately with each other as to the ends of the covenant; for if they can do so then a mediator to go between is altogether needless.
This was the case in the original covenant with Adam, which had no mediator. But in the giving of the law at Sinai, which was to be a covenant between God and the people, they found themselves utterly insufficient for an immediate treaty with God, and therefore desired that they might have an intermediary to go between God and them, to bring his proposals, and carry back their consent, Deuteronomy 5:23-27. And this is the voice of all who are really convinced of the holiness of God, and of their own condition. Such is the state between God and sinners. The law and the curse of it did so interpose between them, that they could not enter into any immediate treaty with God, Psalm 5:3-5. This made a mediator necessary, so that the new covenant might be established; of which more later.
1.3 The Mediator must be Mutually Acceptable
The mediator must be accepted, trusted, and rested in by both sides, or both parties mutually entering into covenant. An absolute trust must be placed in him, so that each party may be fully obliged in what he undertakes on their behalf; and those who do not accept his terms can have no benefit by, or no interest in the covenant. So was it with the Lord Christ in this matter. On the part of God, He reposed the whole trust of all the concerns of the covenant in him' "Behold," saith he of him, "my servant, whom I uphold; mine elect, in whom my soul delighteth," or is "well pleased," -ejn w+| eujdo>khsa, Isaiah 42:l; Matthew 3:17. When he undertook this office, and said, "Lo, I come to do thy will, O God," the soul of God rested in him, Exodus 23:21; John 5:20-22. And to him he gives an account at last of his discharge of his task," I have glorified thee on the earth: I have finished the work which thou gavest me to do "John 17:4. And on our part, unless we resign ourselves absolutely to a complete trust and reliance on him, and unless we accept all the terms of the covenant as proposed by him, and engage to stand by all that he has undertaken on our behalf, we can have neither share nor interest in this matter.
1.4 The Perfect Mediator shares Both Natures
A mediator must be a middle person between both parties entering into a covenant; and if they are of different natures, a perfect, complete mediator ought to comprise each of their natures in the same person. The necessity of this, and the glorious wisdom of God in this, I have elsewhere at large demonstrated, and shall not therefore here again insist upon it. [DMH5]
1.5 The Mediator must be Willing
A mediator must be one who voluntarily and of his own accord undertakes the work of mediation. This is required of every one who will effectually mediate between any persons at variance, to bring them to an agreement on equal terms. So it was required that the will and consent of Christ should concur in his acceptance of this office; and that hedid so, he expressly testifies, Hebrews 10:5-10.
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 10:6 In burnt offerings and sacrifices for sin thou hast had no pleasure. 10:7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 10:8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 10:9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
It is true, he was appointed by the Father to this office; hence he is called his "servant," and constantly witnesses of himself, that he came to do the will and commandment of him that sent him: but what he had to do in thedischarge of this office, could not, according to any rule of divine righteousness, be imposed on him without his voluntary consent. And this was the ground of the eternal compact between the Father and the Son, with respect to his mediation; which I have elsewhere explained. [DMH6]And the testimony of his own will, grace, and love, in the acceptance of this office, is a principal motive to that faith and trust which the church places in him, as the mediator between God and them.
Upon this, his voluntary undertaking, does the soul of God rest in him, and God reposes the whole trust in him of accomplishing God's will and pleasure, the design of his love and grace in this covenant, Isaiah 53:10-12.
And the faith of the church, on whch salvation depends, must be inseparably accompanied by love to his person. Love to Christ is no less necessary to salvation than faith in him. And as faith is resolved into the sovereign wisdom and grace of God in sending him, and Christ's own ability to save to the uttermost those that come to God by him; so love arises from the consideration of Christ's own love and grace in his voluntary undertaking of this office, and his discharge of it.
1.6 Two things required of the Mediator
In this voluntary undertaking to be a mediator, two things were required: -
[1.] That he should remove whatever kept the covenanters at a distance, whatever was a cause of enmity between them. For it is supposed that there was such an enmity, or there had been no need of a mediator. Therefore in the covenant made with Adam, where there was no enmity between God and man, there was no mediator. But the design of this covenant was to make reconciliation and peace. On this, therefore, depended the necessity of satisfaction, redemption, and the making of atonement, by sacrifice. For man having sinned and apostatized from the rule of God, thereby bringing himself under Gods wrath, according to the eternal rule of righteousness, and in particular the curse of the law, there could be no new peace and agreement made with God unless due satisfaction were made for these things. For although God was willing, in infinite love, grace, and mercy, to enter into a new covenant with fallen man, yet he would not do it to the prejudice of his righteousness, the dishonour of his rule, and the contempt of his law. Therefore noone could undertake to be a mediator of this covenant, but one that was able to satisfy the justice of God, glorify his government, and fulfill the law. And this could be done by no-one but Christ, concerning whom it might be said that "God purchased his church with his own blood.
And [2.] That he should procure, in a way suited to the glory of God, the actual delivery of all the good things prepared and proposed in this covenant; that is, grace and glory, with all that is associated with them, on behalf of those whose surety he was. And this is the foundation of the merit of Christ, and of the grant of all good things to us for his sake.
1.7 The Mediator must give Assurance to Both Parties
(1.7.) It is required of this mediator, as such, that he give assurance to and undertake for the parties mutually concerned, the accomplishment of the terms of the covenant, undertaking on each hand for them: -
[1.] On the part of God towards men, that they shall have peace and acceptance with him, in the sure accomplishment of all the promises of the covenant. This he does only declaratively, in the doctrine of the gospel, and in the institution of the ordinances of evangelical worship. For he was not a surety for God, nor did God need any, having confirmed his promise with an oath, swearing by himself, because he had no greater to swear by.
And [2.] On our part, he undertakes to God for our acceptance of the terms of the covenant, and our accomplishment of them, by his enabling us to do so.
These things, among others, were necessary in a full and complete mediator of the new covenant, such as Christ was. And, -
Obs. VII. The provision of this mediator between God and man was an effect of infinite wisdom and grace. It was the greatest and most glorious external effect ever produced by them or that will be in this world. The creation of all things at first out of nothing was a glorious effect of infinite wisdom and power; but when the glory of that design was eclipsed by the entrance of sin, this provision of a mediator, - one through whom all things were restored into a condition bringing even more glory to God, and securing for ever the blessed estate of those whose mediator he is, -this is accompanied with more evidences of the divine excellencies than even creation.See [DMH7]Ephesians 1:10. "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:"
2.The determination of Christ's mediatory office in the new covenant;
Two things are added in the description of this mediator:
[1.] That he was a mediator of a covenant;
And [2] That this covenant was better than another of which he was not the mediator: -
2.1 He was Mediator of a Covenant
He was the mediator of a "covenant." And two things are supposed in this: -
[1.] That there was a covenant prepared between God and man; that is, it was so far made, as that God who made it had prepared the terms of it in a sovereign act of wisdom and grace..
And [2.] [DMH8]That there was need of a mediator, that this covenant might be effective in its proper ends, the glory of God and the obedience of mankind, with their reward.
This was not required from the nature of a covenant in general; for a covenant may be made and entered into between different parties without any mediator, merely on the equity of the terms of it.
Nor was it so from the nature of a covenant between God and man,as man was at first created of God; for the first covenant between them was immediate, without the interposition of a mediator. But it became necessary from the state and condition of those with whom this covenant was made, and the special nature of this covenant.
This the apostle declares, Romans 8:3,
"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh."
The law was the moral instrument or rule of the covenant that was made immediately between God and man: but it could not continue to be so after the entrance of sin; that is, so that God might be glorified by it, in the obedience and reward of men. Wherefore he "sent his Son in the likeness of sinful flesh;" that is, he provided a mediator for a new covenant. The persons with whom this covenant was to be made ,being all of them sinners and apostatized from God, it did not become the holiness or righteousness of God to deal immediately with them any more. Nor would it have answered his holy purposes to have done so. For if,when they were in a condition of uprightness and integrity, they did not keep the terms of that covenant made immediately with them, without a mediator, although they were then holy, just, good, and equal; how much less could any such thing be expected from them in their depraved condition of apostasy from God and enmity against him? It therefore did not become the wisdom of God to enter again into a covenant with mankind, without assurance that the terms of the covenant should be accepted, and the grace of it made effectual.
As men we could not provide this assurance, indeed we gave every possible evidence to the contrary, in that "God saw that every imagination of the thoughts of man's heart was only evil continually," Genesis 6:5.
So it was necessary that there should be a mediator to be the surety of this covenant. Again, the covenant itself was so prepared, in the counsel, wisdom, and grace of God, so that the principal, and indeed, all the benefits of it, would depend on what was to be done by a mediator, and that could not otherwise be accomplished. The mediator would accomplish satisfaction for sin, and the bringing in of everlasting righteousness; which are the foundation of this covenant.
2.2 Which was the "Old Covenant"?
To proceed with the text; the covenant mediated by the Lord Christ is said to be a "better covenant." This supposes another covenant, of which the Lord Christ was not the mediator. In the following verses there are two covenants, a first and a latter, an old and a new, compared together. It is the key to the whole understanding of the apostle's subsequent discourse to determine precisely which covenant was that other "old covenant", that is now inferior to Christ's".
And because this is a subject wrapped up in much obscurity, and with many potential difficulties, it will be necessary to be as clear and unambiguous in the determination of the truth and in the statement of it, as we can be.
And I shall first explain the text, and then discuss the difficulties which arise from it: -
The Adamic Covenant
[1.] There was an original covenant made with Adam, and all mankind in him. The rule of obedience and reward that was between God and him was not expressly called a covenant, but it contained the express nature of a covenant; for it was the agreement of God and man concerning obedience and disobedience, rewards and punishments. Where there is a law concerning these things, and an agreement upon it by all parties concerned, there is a formal covenant. Wherefore[DMH9] it may be considered two ways: -
Seen as a Law Only
1st. As it was a law only; so it proceeded from, and was a consequence of the nature of God and man, with their mutual relation to one another. God being considered as the creator, governor, and benefactor of man; and man as an intellectual creature, capable of moral obedience; this law was necessary, and is eternally indispensable.
Seen as a Covenant
2dly. As it was a covenant; and this depended on the will and pleasure of God.
I will not discuss whether God might have given a law to men that had nothing in it of a covenant, such as the law of creation is to all other creatures, which has no rewards nor punishments annexed to it.
Yet this God calls a covenant also, inasmuch as it is an effect of his purpose, his unalterable will and pleasure, Jeremiah 33:20, 21.
Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; Then may also my covenant be broken with David my servant,that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.
But that this law of our obedience should be a formal, complete covenant, there were moreover some things required on the part of God, and some also on the part of man.
Two things were done on the part of God to complete this covenant: -
God's part of the Adamic Covenant
(1st.) He annexed to it promises of reward and threatenings of punishment; the first of grace, the other of justice.
(2dly.) He expressed these promises and threatenings in external signs; the first in the tree of life, the latter in the tree of the knowledge of good and evil. By these signs God established the original law of creation as a covenant, and gave it the nature of a covenant.
Man's part of the Adamic Covenant
On the part of man, it was required that he accept this (God's) law as the rule of the covenant which God made with him. And this he did two ways: -
[1st.] By the innate principles of reason and obedience created in him as part of his very nature. By these he absolutely and in all things gave his assent to the law, as proposed with promises and threatenings, as holy, just, and good, -as what was meet for God to require, and what was equal and good for himself.
[2dly.] By his acceptance of the commands concerning the tree of life, and that of the knowledge of good and evil, as the signs and pledges of this covenant. So was it established as a covenant between God and man, without the interposition of any mediator.This is the covenant of works, absolutely the old, or first covenant that God made with men. But this is not the old covenant of Hebrews 6.8 for, -
The Adamic Covenant not the Old Covenant of Hebrews 6.8
The Adamic covenant could not be called a testament.
1st. The old covenant we seek is called afterwards (where[DMH10]?) "the first," was diatheke, a "testament." And so it is called here. It was therefore such a covenant as could be termed a testament also. Now there can be no testament, but there must be death for the confirmation of it, Hebrews 9:16.
But in the making of the covenant with Adam, there was no death of any thing, whereby it might be called a testament. But in the confirmation of the covenant at Sinai there was the death of beasts in sacrifice, as we shall see afterwards. And it must be observed, that although I use the term "covenant," as we have rendered the word diatheke, [because the true signification [DMH11]of that word will more properly occur to us in another place,] yet I do not understand by its use here a covenant properly and strictly, but a covenant that is also a testament, in which the good things (of him that makes it) are bequeathed to the beneficiaries. Neither the word used constantly by the apostle in this argument, nor the design of his discourse, admit of any other meaning of covenant to be understood in this place. Whereas, since the first covenant made with Adam was not a testament, it cannot be the old covenant in question.
The Adamic Covenant had long since ceased as a covenant
2dly. That first covenant made with Adam had ceased long before, even at the first entrance of sin. It was not abolished or abrogated by any act of God, as a law, but it was made weak and insufficient to its first end, as a covenant.
God had provided a way for the salvation of sinners, declared in the first promise. When this is actually embraced, that first covenant ceases towards them, as to its curse, in all its concerns as a covenant, and obligation to sinless obedience as the condition of life because both of them are answered by the mediator of the new covenant. But as to all those who do not receive the grace tendered in the promise, it remains in full force, not as a covenant, but as a law; and that because neither the obedience it requires nor the curse which it threatens is fulfilled. Hence, if any man believeth not, "the wrath of God abideth on him."
For as its commands and curse depend on the necessary relation between God and man, with the righteousness of God as the supreme governor of mankind, so they must be answered and fulfilled. Therefore it was never formally abrogated. But as all unbelievers are still obliged by it, and under it must stand or fall, so it is perfectly fulfilled in all believers, -not in their own persons, but in the person of their surety.
"God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us," Romans 8:3, 4.
But as a covenant, obliging personal, perfect, sinless obedience, as the condition of life, to be performed by individuals, so it ceased to be, long before the introduction of the new covenant which the apostle speaks of,and that was promised "in the latter days." But the other covenant we seek and that is here spoken of was not removed or taken away, until this new covenant was actually established.
The Church was never under the Adamic covenant
3dly. The church of Israel was never absolutely under the power of that covenant as a covenant of life; for from the days of Abraham, the promise was given to them and their seed. And the apostle proves that no law could afterwards be given, or covenant made, that should disannul that promise, Galatians 3:17
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
But had they been brought under the old covenant of works, it would have disannulled the promise; for that covenant and the promise are diametrically opposed. And moreover, if they were under that covenant, then they were all under the curse, and so would perished eternally: which is clearly false; for it is testified of them (where?) that they pleased God by faith, and so were saved. But it is evident that the old covenant that we seek was a covenant in which the church of Israel walked with God, until such time as this better covenant was solemnly introduced. This is plainly declared in the ensuing context, especially at the close of chapter Eight, where, speaking of this former covenant, Paul says, it had "become old," and so "ready to disappear." Therefore it is not the covenant of works made with Adam that is intended, when the New is said to be a "better covenant."
Other Federal Transactions
[2.] There were other federal transactions between God and the church before the giving of the law on Mount Sinai. There were two of them into which all the rest were resolved: -
1st. The first promise, given to our first parents immediately after the fall. This had in it the nature of a covenant, grounded on a promise of grace, and requiring obedience of all that received the promise.
2dly. The promise given and sworn to Abraham, which is expressly called the covenant of God, and had the whole nature of a covenant in it, with a solemn outward seal appointed for its confirmation and establishment. Hereof we have treated at large on the sixth chapter.[DMH12]
Neither of these, nor any transaction between God and man that may be reduced to them, as explanations, renovations, or confirmations of them, is the "first covenant" intended here. For they are not only consistent with the "new covenant," so that there was no need to remove them out of the way for its introduction, but they did indeed contain in them the essence and nature of the new covenant it, and so were confirmed in it and by it. Hence the Lord Christ himself is said to be "a minister of the circumcision for the truth of God, to confirm the promises made to the fathers," Romans 15:8. As he was the mediator of the new covenant, he was so far from departing from, or abolishing those promises, that it belonged to his office to confirm them.
Wherefore, -
The Sinaitic Covenant
[3.]. The other covenant or testament here supposed, inferior to that of which the Lord Christ was the mediator, is none other than that which God made with the people of Israel on mount Sinai. So the Apostle expressly affirms, verse 9: "The covenant which I made with your fathers in the day when I took them by the hand to lead them out of the land of Egypt." This was that covenant which had all the institutions of worship annexed to it, Hebrews 9:1-3.
It is with respect to this "old covenant" that the Lord Christ is said to be the "mediator of a better covenant;" that is, of another one distinct from it, and better.
It remains to the exposition of the words, to enquire just what the new covenant is of which our Lord Christ was the mediator. It can be no other but that we call "the covenant of grace." It is so called in contrast to "the covenant of works," which was the one made with us in Adam; for these two, grace and works, divide the ways of our relation to God, being diametrically opposed, and in every way inconsistent,
Romans 11:6. Of this covenant the Lord Christ was the mediator from the foundation of the world, namely, from the giving of the first promise,
Revelation 13:8; And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. ---for it was given on Christ's interposition, and all the benefits of it depended on his future actual mediation. But here arises the first difficulty of the context, in two things; for, -
[1.] If this covenant of grace was made from the beginning, and if the LORD Christ was the mediator of it from the first, then where is the privilege of the gospel-state as opposed to the law, by virtue of this covenant, seeing that while under the covenant of the law, the Lord Christ was even then the mediator of that covenant of grace, which was from the beginning ?
[2.] If it is the covenant of grace which is intended (by the "new covenant"), and that is opposed to the covenant of works made with Adam, then surely the other covenant must be that covenant of works so made with Adam, which we have before disproved.
The answer is in the word here used by the apostle concerning this new covenant: nenomoqe>thtai, themeaning of which must be inquired into.
I say, therefore, that the apostle does not here consider the new covenant in its absolute [DMH13]sense (as it was virtually administered from the foundation of the world), in the way of a promise; for as such it was consistent with that covenant made with the people in Sinai. And the apostle proves expressly that the renovation of it made to Abraham was in no way abrogated by the giving of the law, Galatians 3:17. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
There was no interruption of the administration of the (absolute )covenant of grace made by the introduction of the law. But Paul treats of such an establishment of the new covenant as wherewith the old covenant made at Sinai was absolutely inconsistent, and which therefore had to be removed out of the way.
Wherefore he considers ithe new covenantt here as it was actually completed, so as to bring along with it all the ordinances of worship which are proper under it, the dispensation of the Spirit in them, and all the spiritual privileges with which they are accompanied. The new covenant is now so brought in as to become the entire rule of the church's faith, obedience, and worship, in all things. This is the meaning of the word nenomoqe>thtai: "established," say we; but it is, "reduced into a fixed state of a law or ordinance." All the obedience required in it, all the worship appointed by it, all the privileges exhibited in it, and the grace administered with them, are all given for a statute, law, and ordinance to the church.
That which beforehad lain hidden in promises, in many things obscure, the principal mysteries of it being a secret hidden in God himself, was now brought to light; and that covenant of grace which had invisibly, in the way of a promise, put forth its efficacy under types and shadows, was now solemnly sealed, ratified, and confirmed, in the death and resurrection of Christ.
It had before the confirmation of a promise, which is an oath; it had now the confirmation of a covenant, which is blood. That which before had no visible, outward worship, proper and peculiar to it, is now made the only rule and instrument of worship for the whole church, nothing else being admitted but what belongs to it, and is appointed by it. This the apostle intends by nenomoqe>thtai, the "legal establishment" of the new covenant, with all the ordinances of its worship. From here on the other (old) covenant was disannulled and removed; and not only the old covenant itself, but the whole system of sacred worship by which it was administered.
This was not done by the making of the covenant at first; yea, all this was superinduced [DMH14]into the covenant as given out in a promise, and was consistent therewith.
When the new covenant was given out only in the way of a promise, it did not introduce a form of worship and privileges expressive of it. It was therefore then (for that time) consistent with a form of worship, rites and ceremonies, (and those composed into a yoke of bondage) which did not belong to it. They belonged to the (old) covenant of the Law. And as these, being added after its [DMH15]giving, did not overthrow its nature as a promise, so they were inconsistent with it when it was completed as a covenant; for then all the worship of the church was to proceed from it, and to conformed to it. Then it was established. Hence, in answer to the second difficulty, it follows that as a promise, it was opposed to the covenant of works; as a covenant, it was opposed to that of Sinai. This legalizing of it, or authoritative establishment of the new covenant, and the worship belonging to it , made this alteration[DMH16].
3. The proof of the excellence of the nature of the New Covenant: it was "established on better promises
In the last place, the apostle tells what the new covenant was establishedon ; and that is ejpi krei>ttosin ejpaggeli>aiv, -"on better promises." For the better understanding of this we must consider the origin[DMH17]aland use of divine promises in our relation to God. And observe, -
Every Covenant founded on Promises
(3.1) That every covenant between God and man must be founded on and resolved into "promises." Hence essentially a promise and a covenant the same; and God calls an absolute promise, founded on an absolute decree, his covenant,
Genesis 9:11. And I will establish my covenant with you, neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth."
And his purpose for the continuation of the course of nature until the end of the world, he calls his covenant with day and night,
Jeremiah 33:20. Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;
The being and essence of a divine covenant lies in the promise. Hence they are called "the covenants of promise,"
Ephesians 2:12; "That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:"
-such as are founded on and consist in promises. And it is necessary that it should be so. For, -
[3.1.1.] The nature of God who makes these covenants requires that it should be so. It becomes his greatness and goodness, in all his voluntary transactions with his creatures, to propose that to them in which their advantage, their happiness and blessedness, does consist. We inquire not how God may deal with his creatures as such; what he may absolutely require of them, on the account of his own being, his absolute essential excellencies, with their universal dependence on him. Who can express or limit the sovereignty of God over his creatures? All the disputes about it are foolish. We have no measures of what is infinite. May he not do with his own what he pleases? Are we not in his hands, as clay in the hands of the potter? And whether he makes or mars a vessel, who shall say to him, What doest thou? He gives no account of his matters. But given that he will condescend to enter into covenant with his creatures, and to come to agreement with them according to the terms of it, it becomes his greatness and goodness to give them promises as the foundation of it, in which he proposes to them the things wherein their blessedness and reward do consist. For,
3.1.1.1 First Herein he proposes himself to them as the eternal spring and fountain of all power and goodness. Had he treated with us merely by a law, he would have only revealed his sovereign authority and holiness; the one in the giving of the law, and the other in the nature of it. But in his promises he reveals himself as the eternal spring of goodness and power; for the matter of all promises is something good; and the communication of it depends on sovereign power. That God should so declare himself in his covenant, was absolutely necessary to direct and encourage the obedience of the covenanters; and he did so accordingly,
Genesis 15:1, After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward
Genesis17:1, 2. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. 17:2 And I will make my covenant between me and thee, and will multiply thee exceedingly.
3.1.1.2 3.1.1.2 2dly hereby he reserves all the glory to himself. For although the terms of agreement which he proposes between himself and us are in their own nature "holy, just, and good," yet if there were not something on his part which was independent of any goodness, obedience, or desert in us, we should have something to credit and glory of in ourselves; which is inconsistent with the glory of God. But the matter of those promises in which the covenant is founded is free, undeserved, and without respect to anything in us that could in any sense procure it. And so in the first covenant (Adamic), which was given in a form of law, attended with a penal sanction, yet the foundation of it was in a promise of a free and undeserved reward, even of the eternal enjoyment of God: which no goodness or obedience in the creature could possibly merit the attainment of. So that if a man should by virtue of any covenant be justified by works, though he might have something to glory of before men, yet could he not glory before God, as the apostle declares,
Romans 4:2; For if Abraham were justified by works, he hath whereof to glory; but not before God.
and that because the reward proposed in the promise infinitely exceeds the obedience performed.
3.1.2. It was also necessary on our part that every divine covenant should be founded and established on promises; for there is no state in which we may be taken into covenant with God, but supposes that we are not yet arrived at that perfection and blessedness of which our nature is capable, and which we cannot but desire.
And therefore when we come to heaven, and the full enjoyment of God, there shall be no need of any covenant any more, seeing we shall be in eternal rest, in the enjoyment of all the blessedness of which we capable, and shall consistently adhere to God without any further expectation. But while we are in the way, we have still principal parts of our blessedness, to desire, expect, and believe. So in the state of Adam's innocence, though it had all the perfection which a state of obedience according to a law was capable of, yet it did not have the blessedness of eternal rest, for which we were made. Now, whilst it is thus with us, we cannot but desire and seek that full and complete happiness, which our nature cannot come to rest without. This, therefore, renders it necessary that there should be a promise of it given as the foundation of the covenant; without which we should lack our principal encouragement to obedience. Much more must it be so in the state of sin and apostasy from God; for we are now not only most remote from our utmost happiness, but involved in a condition of misery, without deliverance from which we cannot be induced to surrender to covenant obedience. Wherefore, unless we are prevented [DMH18]in the covenant with promises of deliverance and future blessedness, no covenant could be of use or advantage to us.
[3.1.3.]It is necessary from the nature of a covenant. For every covenant that is proposed to men, and accepted by them, requires something to be performed on their part, otherwise it is no covenant.
Where any thing is required from them to whom a covenant is proposed, it further supposes that something is promised by them proposing the covenant,as the foundation of its acceptance, and the reason of the duties required in it.
All this appears most evidently in the covenant of grace, which is here said to be "established on promises;" and this on two accounts. For, -
[3.1.3.1.] At the same time that much is required of us in the way of duty and obedience, we are told in the Scripture, and find it by experience, that of ourselves we can do nothing.
Wherefore, unless the precept of the covenant is founded in a promise of giving us grace and spiritual strength, by which we may be enabled to perform those duties, the covenant can be of no benefit or advantage to us. Every covenant is founded in promises, and that the promises give life to the precepts of it. And the want of this one consideration has perverted the minds of many to suppose an ability in ourselves to yield obedience to those precepts, without grace received beforehand to enable us to do so. Such ability in men would overthrow the nature of the new covenant.
[3.1.3.2.] As was observed, we are all actually guilty of sin before this covenant was made with us. So unless there is a promise given of the pardon of sin, it is to no purpose to propose any new covenant terms to us. For "the wages of sin is death;" and we having sinned must die, whatever we do afterwards, unless our sins be pardoned. This, therefore, must be proposed to us as the foundation of the covenant, or it will be of no effect. And herein lies the great difference between the promises of the covenant of works and those of the covenant of grace. The first were only concerning future things; eternal life and blessedness on the accomplishment of perfect obedience. It needed no promises of present mercy and pardon and was not capable of such. Nor had it any promises of giving more grace, or supplies of it; but man was wholly left to what he had at first received. Hence the covenant was quickly broken. But in the covenant of grace all things are founded in promises of present mercy, and continual supplies of grace, as well as of future blessedness. Hence it comes to be "ordered in all things, and sure." And this is the first thing that was to be declared, namely, that every divine covenant is established on promises.
The New Covenant is founded on Better "Promises"
(3.2.) These promises are said to be "better promises" than those of the (Sinaitic) covenant, which had its promises particular to it. It was, indeed, principally represented under a system of precepts or laws, but it had its promises also, and we shall now look at the nature of these promises. That the new covenant should be founded in promises, was necessary from its general nature as a covenant, and more necessary from its especial nature as a covenant of grace. That these promises are said to be "better promises," is said with respect those of the old covenant. But this is so said absolutely. They are not only better than the old promises, but they are positively good themselves, and absolutely the best that God ever gave, or will ever give to the church. Just what they are we must consider as we progress. Several things may be observed from these words: -
Obs. VIII. There is infinite grace in every divine covenant, in as much as it is established on promises. -It is infinite condescension in God, that he will enter into covenant with dust and ashes, with poor worms of the earth. In this lies the spring of all grace, from which all the streams of it flow. And its first expression is the laying of its foundation in some undeserved promises. And this was was appropriate to the goodness and greatness of his nature, the means whereby we are brought to adhere to him in faith, hope, trust, and obedience, until we come to the enioyment of him; for that is the use of promises, to keep us in adherence to God, as the first original [DMH19]and spring of all goodness, and the ultimate satisfactory reward of our souls,
2 Corinthians 7:1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
Obs. IX. The promises of the covenant of grace are better than those of any other covenant, as for many other reasons, so especially because the grace of them prevents any condition or qualification on our part. - not to say that the covenant of grace is absolutely without conditions, if by conditions we intend the duties of obedience which God requires of us in and by virtue of that covenant; but to say, the principal promises of it are not in the first place remunerative of our obedience in the covenant, but efficaciously (effectually) assumptive of us into covenant, and establishing or confirming (us?) in the covenant.
The Adamic covenant of works had its promises, but they were all remunerative, respecting a prior obedience in us; (so were all those which were peculiar to the covenant of Sinai). They were, indeed, also of grace, in that the reward did infinitely exceed the merit of our obedience; but yet they all supposed obedience it, and the subject of them was formally reward only. In the covenant of grace it is not so; for several of the promises of it are the means of our being taken into covenant, of our entering into covenant with God. The first covenant absolutely was established on promises, in that when men (Adam & Eve) were actually taken into it, they were encouraged to obedience by the promises of a future reward. But the new promises, namely, of the pardon of sin and writing of the law in our hearts, which the apostle expressly insists upon as the peculiar promises of this new covenant, do take place and are effectual prior to our covenant obedience. For although faith is required in order of nature before our actual receiving of the pardon of sin, yet that faith itself is wrought in us by the grace of the promise, and