Hebrews 7:18,19

In the twelfth verse of this chapter the apostle affirms, that “the priesthood being changed, there was of necessity a change made of the law also.” Having proved the former, he now proceeds to confirm his inference from it, by declaring that the priest and priesthood that were promised to be introduced were in all things inconsistent with the law. In that place he mentions only a μεταθεσις, or “change” of the law. But he intended not an alteration to be made in it, so as that, being changed and mended, it might be restored unto its former use; but it was such a change of it as was an ἀνθέτησις, an “abrogation” of it, as in these verses he doth declare.

Now this was a matter of the highest concernment unto the Hebrews, and of great importance in itself; for it included and carried along with it an alteration of the whole state of the church, and of all the solemn worship of God therein. This, therefore, was not to be done but on cogent reasons and grounds indispensable. And no doubt but the apostle foresaw what a surprisal it would be unto the generality of the Hebrews, to hear that they must quit all their concern and special interest in the law of Moses. For he had three sorts of persons to deal withal in this great cause:

1. Such as adhered unto and maintained the Mosaical institutions, in opposition unto Christ and the whole way of our coming unto God by him.

These esteemed it the greatest blasphemy imaginable, for any to affirm that the law was to be changed or abrogated. And this was the occasion of the death of the first martyr of Jesus Christ, under the accusation of blasphemy, which by the law was to be punished with death. For this they made their charge against Stephen, that he “spake blasphemous words against Moses,” (whom they put in the first place,) “and against God,” Acts 6:11. And the proof of this blasphemy they lay on these words, “that Jesus should change the customs which Moses had delivered to them.” Accordingly, on this very account, they stirred up persecution with rage and madness against the holy apostles all the world over. The mouths of these cursed unbelievers were to be stopped; and therefore cogent reasons and unanswerable were in this case to be urged by the apostle; and they are so accordingly. And they were now to know, that notwithstanding all their rage and bluster, those that believed were not ashamed of the gospel; and they must be told that the law was to be abrogated, whether they would hear or forbear, however they were provoked or enraged thereby.

2. There were others of them who, although they received the gospel and believed in Christ, yet were persuaded that the law was still in force, and the worship prescribed in it still to be observed. And of these there were very great multitudes, as the apostle declares, Acts 21:20. This error was, in the patience of God, for a while tolerated among them, because the time of their full conviction was not yet come. But those who were possessed with it began, after a while, to be very troublesome unto the church, and would not be content to observe the law themselves, but would impose the observation of it on all the Gentile converts, on the pain of eternal damnation: Acts 15:1, “They said” and contended, “that unless they were circumcised, after the manner of Moses, they could not be saved.” These also were to be restrained and convinced. And those of them who were obstinate in this persuasion, not long after apostatized from the whole of Christianity. And,

3. There were sincere believers, whose faith was to be strengthened and confirmed. With respect unto them all the apostle laboureth with great diligence in this argument, and evidently proves, both that it was the will and purpose of God that the administration of the law should have an end, and also that the time was now come wherein it was to cease and be abrogated. This, therefore, he proceeds withal in these verses.

Hebrews 7:18. ᾿Αθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς, διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελὲς. Οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, δι ᾿ ἧς ἐγγίζομεν τῷ Θεῷ.

᾿Αθέτησις. Vulg. Lat., “reprobatio;” Rhem., “reprobation; most improperly. Syr., שׁוּחֲלָפָא “mutatio,” a “change;” which reacheth not the force of the word. Ar., “abrogatio.” Bez., “fit irritum;” that is, “mandatum.” ᾿Αθετέω is rendered, “loco moveo,” “abrogo,” “abdico,” “irritum facio,” “to take out of the way,” “to abrogate,” “to disannul,” “to make void;” and for the most part it hath respect unto a rule, law, or command, that was or is in force. Sometimes it is used of a person, who ought in duty to be regarded and honored, but is despised; Luke 10:16; John 12:48, where it is rendered to “despise.” So 1 Thessalonians 4:8; Jude 1:8. Sometimes it represents things, Gal 2:21, 1 Timothy 5:12. But commonly it respects a law, and is applied unto them who are absolutely under the power of the law, or such in whose power the law is. The first sort are said to “make void the law,” when they transgress it, neglecting the authority whereby it is given, Mark 7:9; Hebrews 10:28. But when this word is applied unto him who hath power over the law, it signifies the abrogation of it, so far as that it shall have no more power to oblige unto its observance. ᾿Αθέτησις is used nowhere in the New Testament but here and Hebrews 9:26. Here it is applied unto the law, being the taking away of its power to oblige unto obedience; there unto sin, denoting the abrogating of its power to condemn.

Μὲν γάρ, “quidem,” “equidem,” “enim.” Syr., דֵּין, “autem,” “but.” “For verily.”

Προαγούσης ἐντολῆς , “praecedentis mandati.” The Syriae thus renders the verse, “The change which was made in the first commandment was made for its weakness, and because there was no profit in it.”

Διὰ τὸ αὐτῆς ἀσθενές, “propter ipsius imbecillitatem;” “infirmitatem;” “propter illud quod in eo erat infirmum aut imbecille.” Καὶ ἀνωφελές, “et inutilitatem.” וַדְּיוּתְיָן לֵית הֲוָא בֵהּ Syr., “and because there ‘was no profit in it.”

The Arabic changeth the sense of the place, reading to this purpose, “For there is a transgression where the commandment went before, because that was weak and of little advantage.”

Οὐδὲν γάρ. Syr., מֵדֵם גֵּיר לָא, “non enim aliquid;” that is, “nihil.”

᾿Ετελείωσεν ὁ νόμος. Syr., גְּמַר, “perfecit lex;” “finished,” “perfected.” Beza, “consummavit .” Vulg. Let., “ad perfectum adduxit.” Rhem., “brought nothing to perfection.” Others, “sanctificavit.” Syr., “for the law did not perfect any thing.”

᾿Επεισαγωγή δὲ κρείττονος ἐλπίδος. Vulg., “introductio vero melioris spei.” Beza, “sed superintroducta spes potior.” Others, “sed erat introductio ad spem potiorem.” Syr חֲלָפַוְהִי סַבְרָא דַּמְיַתִר מֶגֵהּ דְּבֵהּ על דֵּין; “but there entered in the room thereof a hope more excellent than it.” ᾿Επεισαγωγή is “supraintroductio,” or “postintroductio;” the bringing in of one thing after another. Some supply “erat” here, and read the words,” sed erat introductio ad spem potiorem,” or “spei melioris.” Εγγίζομεν, “appropinquamus,” “accedimus.” Vulg., “proximamus.” Rhem. “we approach.”

Our own translation fully expresseth the original in all the parts of it, only it determines the sense of verse 19, by the insertion of that word, “did.” [7]

[7] EXPOSITION The word commandment has been explained in reference to the law respecting the priesthood; as, in Romans 7:8, it has been limited to the particular commandment, “Thou shalt not covet.” But here the reason given for the “annulling,” namely, the “weakness and uselessness” of the commandment, applies to the law as a whole; and so in Romans, “the commandment coming,” “the commandment for life,” and other places of the same sort, accord best with the idea of the moral law as a whole, it is elsewhere used in this general sense, 2 Peter 2:21; 2 Peter 3:2 . Turner. ED.

Hebrews 7:18. For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof. For the law made nothing perfect; but the bringing in of a better hope, by which we draw nigh unto God.

1. The subject spoken of is the “ command.”

2. Described by the time of its giving; it “went before.”

3. Hereof it is affirmed, that it is “disannulled.” And,

4. The reason thereof is adjoined, from a twofold property or adjunct of it in particular: for,

(1.) It was “weak;”

(2.) It was “unprofitable.”

5. As unto its deficiency from its general end; “it made nothing perfect.”

6. Illustrated by that which took its work upon itself, and effected it thoroughly; “the hope brought in, by which we draw nigh unto God.”

FIRST, The ἐντολή, or “command,” is of as large a signification, verse 18, as νόμος, “the law,” in verse 19; for the same thing is intended in both the words. It is not, therefore, the peculiar command for the institution of the legal priesthood that is intended, but the whole system of Mosaical institutions. For the apostle having already proved that the priesthood was to be abolished, he proceeds on that ground and from thence to prove that the whole law was also to be in like manner abolished and removed. And indeed it was of such a nature and constitution, that pull one pin out of the fabric, and the whole must fall unto the ground; for the sanction of it being, that “he was cursed who continued not in all things written in the law to do them,” the change of any one thing must needs overthrow the whole law. How much more must it do so, if that be changed, removed, or taken away, which was not only a material part of it, but the very hinge whereon the whole observance of it did depend and turn! And the whole of this system of laws is called ἐντολή, a “command,” because it consisted ἐν δόγμασι, in “arbitrary commands” and precepts, regulated by that maxim, “The man that doeth these things shall live by them,” Romans 10:5. And therefore the law, as a command, is opposed unto the gospel, as a promise of righteousness by Jesus Christ, Galatians 3:11-12. Nor is it the whole ceremonial law only that is intended by “the command” in this place, but the moral law also, so far as it was compacted with the other into one body of precepts for the same end; for with respect unto the efficacy of the whole law of Moses, as unto our drawing nigh unto God, it is here considered.

SECONDLY, This commandment is described by the time of its giving: it is προάγουσα , it “went before;” that is, before the gospel as now preached and dispensed. It did not do so absolutely; for our apostle shows and proves, that as to the promise, whereby the grace of the new covenant was exhibited, and which contained the substance and essence of the gospel, it was given four hundred and thirty years before the giving of the law, Galatians 3:17. Wherefore, the precedency of the law here expressed may respect the testimony produced out of David, whereby the apostle proves the cessation of the priesthood, and consequently of the law itself; for the command was given before that testimony, and so went before it. But it rather respects the actual introduction of a new priest, in the accomplishment of this promise; for hereon the whole change and alteration in the law and worship pleaded for by our apostle did ensue. The “commandment going before,” is the law whereby the worship of God and obedience unto him were regulated before the coming of Christ, and the introduction of the gospel.

THIRDLY, Of this command, or law, it is affirmed that there is an ἀθέτησις, and that with some earnestness: ᾿Αθέτησις μὲν γὰρ γίνεται “For truly,” “verily,” “certainly.” This, whatever it be, came not to pass of its own accord, but it was made by him who had power and authority so to do; which must be the lawgiver.

᾿Αθέτησις may respect a law, as was before intimated, either on the account of the lawgiver, him that hath power over it, or of those unto whom it is given as a law, and who are under the power of it. In the latter sense, ἀθετέω is to “transgress a law,” to make it void what lies in us, by contemning the authority of him by whom it is given; that use of the word was before observed, in Mark 7:9; Hebrews 10:28. In the first sense it is directly opposed unto νομοθεσία, that is, the “giving,” “presenting,” and “promulgating of a law,” by a just and due authority, whence it hath a power and force to oblige unto obedience. ᾿Αθέτησις is the dissolution hereof. The word, as was said even now, is once more used in the New Testament, and that by our apostle in this epistle, Hebrews 9:26: “Christ hath appeared εἰς ἀθέτησις ἀμαρτίας ” “to put away sin,” say we, “by the sacrifice of himself;” that is, to the abrogation or abolishing of that power which sin hath by its guilt to bind over sinners unto punishment. So the ἀθέτησις of the law is its “abrogation,” in taking away all its power of obliging unto obedience or punishment. The apostle elsewhere expresseth the same act by καταργέω , Ephesians 2:15; 2 Timothy 1:10.

It is therefore plainly declared, that the law is “abrogated,” “abolished,…disannulled.” But we must yet further inquire,

1. How this could be done;

2. By what means it was done; and,

3. (which himself adds expressly) For what reason it was done.

The first of these seems not to be without its difficulties. For it was a law originally given unto the church by God himself, and continued therein with his approbation for many generations; and there are multiplied instances in the sacred records of his blessing them who were faithful and obedient in its observation; yea, the whole prosperity of the church did always depend thereon, as its neglect was always accompanied with severe tokens of God's displeasure. Besides, our Savior affirmeth of himself that he “came not καταλῦσαι τὸν νόμον,” Matthew 5:17, “to dissolve” or “destroy the law:” which upon the matter is the same with ἀθετῆσαι; for if a law be disannulled or abrogated, it is totally dissolved as to its obligatory power. And our apostle removes the suspicion of any such thing from the doctrine of the gospel, Romans 3:31, “Do we then make void the law through faith? God forbid: yea, we establish the law.”

Ans. There are two ways whereby any law may be disannulled or abrogated:

First, By taking away all authority and use from it as unto its proper end, whilst it is in its pretended force. For suppose it to be made for ever, or for a time only, its abrogation is its deprivation of all authority and use as a law. And this cannot regularly be done but on one of these accounts: 1. That the authority giving the law was not valid from the beginning, but men have been obliged unto it on a false presumption thereof.

2. That the matter of it was never good, or useful, or meet to be made the matter of law. On neither of these accounts could this law be abolished, nor ever was so by the Lord Christ or the gospel, nor is so to this day. For God himself was the immediate author of it, whose authority is sovereign and over all: and thence also it follows that the matter of it was good; for “the commandment,” as our apostle speaks, “is holy, and just, and good,”

Romans 7:12. And however there be a difference between that which is morally good in itself and its own nature, and that which is so only by divine institution, yet the revealed will of God is the adequate rule of good and evil unto us, as unto our obedience. On these accounts, therefore, it never was, nor ever could be abolished.

Secondly, A law may be abrogated, when, on any consideration whatever, its obligation unto practice doth cease or is taken away. Thus was it with this law; for, as every other law, it may be considered two ways:

1. With respect unto its main end, and directive power to guide men therein. This, in all human laws, is the public good of the community or society unto whom they are given. When this ceaseth, and the law becomes not directive or useful unto the public good any more, all rational obligations unto its observance do cease also. But yet this law differed also from all others. All that any other law aimeth at, is obedience unto itself, and the public good which that obedience will produce. So the moral law in the first covenant had no other end but obedience unto it, and the rewardableness thereon of them that did obey it. So was it an entire instrument of our living to God, and of eternal rewards thereon. But as, in its renovation, it was made a part of the law here intended, it came with it to be of another nature, or to have another use and end. For the whole scope and design of this law was to direct men, not to look after that good which was its end, in obedience unto itself, but to something else that it directed unto by that obedience. The end it directed unto was righteousness before God. But this could never be attained by an obedience unto it; nor was it ever intended that so it should do. This “the law could not do, in that it was weak through the flesh,” Romans 8:3. And therefore those who pursued and followed after it with the most earnestness for this end, never attained thereunto, Romans 9:31-32. This end, therefore, is principally to be considered in this law; which when it is attained, the law is established, although its obligation unto obedience unto itself doth necessarily cease. Now this end of the law was Christ and his righteousness, as the apostle expressly declares: “For Christ is the end of the law for righteousness to every one that believeth,” Romans 10:4. And therefore this whole law was “our schoolmaster to Christ,” Galatians 3:24; Galatians 2:5. This is called by our Savior, πληρῶσαι τὸν νόμον, “to fulfill the law;” and is opposed unto the destroying of it, Matthew 5:17, “I came not ἀπολῦσαι,” “to destroy” or “dissolve the law, but to fulfill it.” That is, not to abrogate it, or take it away, as that which either wanted a just authority or was not good or useful, the common reasons of the abrogation of any law in force; but ‘I came to bring in and accomplish the whole end which it aimed at, and directed unto;'whereon it would cease to oblige unto a further practice. And this the apostle calls ἱστάναι, “to establish the law:” “Do we then make void the law through faith? yea, we establish the law,” Romans 3:31. That is, ‘we declare how it hath its end and full accomplishment;'which is the greatest establishment that any law is capable of. And if the fulfilling of the law, both as unto what it requires in a way of obedience, and what also in its curse for sin, be not imputed unto us, we do not by faith establish the law, but make it void.

2. The law may be considered with respect unto the particular duties that it required and prescribed. And because the whole law had its end, these were appointed only until that end might be, or was attained. So saith our apostle, “They were imposed until the time of reformation,” Hebrews 9:10. Wherefore two things did accompany this law in its first institution:

(1.) That an obedience unto its commands would not produce the good which it directed unto, as formally respecting the law itself.

(2.) That the duties it required had a limited time for their performance and acceptance allotted unto them. Wherefore, without the least disparagement unto it, as unto the authority whereby it was given, or as unto its own holiness and goodness, it might be disannulled as unto its actual obligation unto practice and observance of its commands; for the end of. it being fully accomplished, it is no less established than if the observance of it had been continued unto the end of the world.

It was therefore “established” by Christ and the gospel as unto its end, use, and scope; it was “disannulled” as unto its obligatory power unto the observance of its commands. For these two are inconsistent, namely, that a law as unto all its ends should be fulfilled, and yet stand in force in its obligatory power unto obedience. Secondly, We must inquire how this was done, or how this law was abrogated as to its obligatory power and efficacy. And this was done two ways:

First, Really and virtually. This was done by Christ himself in his own person. For the fulfilling and accomplishing of it. was that which really and virtually took away all its obligatory power. For what should it oblige men unto? An answer is ready unto all its demands, namely, that they are fulfilled; and as unto what was significative in its duties, it is all really exhibited: so that on no account can it any more oblige or command the consciences of men. This the apostle sets out in a comparison with the relation that is between a man and his wife, with the obligation unto mutual duties that ensues thereon, Romans 7:1-6: Whilst the husband is alive, the wife is obliged unto all conjugal duties towards him, and unto him alone; but upon his death that obligation ceaseth of itself, and she is at liberty to marry unto another. So were we obliged unto the law whilst it was alive, whilst it stood in its force and vigor; but when, through the death of Christ, the law was accomplished, it died as to the relation which was between it and us, whereon all its obligation unto observance was disannulled. This was that whereby the law was really and virtually abrogated. Its preceptive part being fulfilled, and its significative being exhibited, it was of no more force or efficacy as a law. The reason why it was thus to have an end put unto it, is declared in the close of the verse.

Secondly. It was so abrogated declaratively, or the will of God concerning its abrogation was made known four ways:

1. In general, by the promulgation and preaching of the gospel, where the accomplishment and cessation of it was declared. For the declaration made that the Messiah was come, that he had finished his work in the world, and thereby “made an end of sin, bringing in everlasting righteousness, whereby the law was fulfilled, did sufficiently manifest its abrogation. The apostles, I confess, in their first preaching to the Jews, spake not of it expressly, but left it to discover itself as an undeniable consequent of what they taught concerning the Lord Christ and the righteousness of God in him. This for some while many of them that believed understood not, and therefore were “zealous of the law;” which God in his patience and forbearance did graciously tolerate, so as not to impute it unto them. It was indeed great darkness and manifold prejudices that hindered the believing Jews from seeing the necessary consequence unto the abolition of the law from the promulgation of the gospel; yet this was God pleased to bear with them in, that we might not be too fierce, nor reflect with too much severity on such as are not able in all things to receive the whole truth as we desire they should.

2. It was so by the institution and introduction of new ordinances of worship. This was wholly inconsistent with the law, wherein it was expressly enacted that nothing should be added unto the worship of God therein prescribed. And if any such addition were made, by the authority of God himself, as was inconsistent with any thing before appointed, it is evident that the whole law was disannulled. But a new order, a new entire system of ordinances of worship, was declared in the gospel; yea, and those, some of them especially, as that of the Lord's supper, utterly inconsistent with any ordinances of the law, seeing it declares that to be done and past which they direct us unto as future and to come.

3. There was a determination made in the case by the Holy Ghost, upon an occasion administered thereunto. Those of the apostles who preached the gospel unto the Gentiles, had made no mention unto them of the law of Moses; as knowing that it was “nailed unto the cross of Christ, and taken out of the way.” So were they brought unto the faith and obedience of the gospel without any respect unto the law, as that wherein they were not concerned, now it had received its accomplishment. But some of the Jews who believed, being yet persuaded that the law was to be continued in force, and its observation imposed on all that were proselyted by the gospel, occasion was given unto that solemn determination which was made by the apostles, through the guidance of the Holy Ghost, Acts 15. And the substance of that determination was this: That the gospel, as preached unto the Gentiles, was not a way or means of proselyting them unto Judaism, but of bringing them into a new church-state, by an Interest in the promise and covenant of Abraham, given and made four hundred and thirty years before the giving of the law. Whilst the law stood in its force, whoever was proselyted unto the truth, he was so unto the law; and every Gentile that was converted unto the true God was bound to be circumcised, and became obliged unto the whole law. But that being now disannulled, it is solemnly declared, that the Gentiles converted by the gospel were under no obligation unto the law of Moses, but being received into the covenant of Abraham, were to be gathered into a new church-state erected in and by the Lord Christ in the gospel. 4. As unto those of the Hebrews who yet would not understand these express declarations of the ceasing of the obligatory power of the law, to put an end unto all disputes about his will in this matter, God gave a dreadful ἀθέτησις or “abolition” unto it, in the total, final, irrevocable destruction of the city and temple, with all the instruments and vessels of its worship, especially of the priesthood, and all that belonged thereunto.

Thus was the law disannulled, and thus was it declared so to be.

Obs. 1. It is a matter of the highest nature and importance, to set up or take away, to remove any thing from or change any thing in, the worship of God. Unless the authority of God interpose, and be manifested so to do, there is nothing for conscience to rest in, in these things. And,

Obs. 2. The revelation of the will of God, in things relating unto his worship, is very difficultly received, where the minds of men are prepossessed with prejudices and traditions. Notwithstanding all those ways whereby God had revealed his mind concerning the abolition of the Mosaical institutions, yet those Hebrews could neither understand it nor receive it, until the whole seat of its worship was destroyed and consumed.

Obs. 3. The only securing principle, in all things of this nature, is to preserve our souls in an entire subjection unto the authority of Christ, and unto his alone.

Thirdly, The close of the verse gives an especial reason of the disannulling or abrogation of the command, taken from its own nature and efficacy: “For there is verily a disannulling of the commandment going before, διὰ τὸ τῆς αὐτῆς ἀσθενὲς καὶ ἀνωφελές :” the adjective in the neuter gender put for a substantive, which is emphatical; as on the contrary it is so, when the substantive is put for the adjective, as 1 John 2:27, ᾿Αληθές ἐστι, καὶ οὐκ ἔστι ψεῦδος, “Is true, and is not a lie;” that is, “mendax, “false” or “lying.” And αὐτῆς, “its own,” is added, to show that the principal cause of disannulling the law was taken from the law itself.

I have proved before that “the commandment” in this verse is of equal extent and signification with “the law” in the next. And “the law” there doth evidently intend the whole law, in both the parts of it, moral and ceremonial, as it was given by Moses unto the church of Israel. And this whole law is here charged by our apostle with “weakness and unprofitableness;” both which make a law fit to be disannulled. But it must be acknowledged that there is a difficulty of no small importance in the assignation of these imperfections unto the law. For this law was given by God himself; and how can it be supposed that the good and holy God should prescribe such a law unto his people as was always weak and unprofitable. From this and the like considerations the blasphemous Manichees denied that the good God was the author of the Old Testament; and the Jews continue still upon it to reject the Gospel, as not allowing the least imperfection in the law, but equalling it almost with God himself. We must therefore consider in what sense the apostle ascribes these properties unto the law.

First, Some seek for a solution of this difficulty from Ezekiel 20:11, compared with Ezekiel 20:25; Ezekiel 20:11, God saith, “I gave them my statutes, and showed them my judgments; which if a man do, he shall live in them.”

But Ezekiel 20:25, “I gave them also statutes that were not good, and judgments whereby they should not live.” The first sort of laws, they say, was the decalogue, with those other judgments that accompanied it; which were given unto the people as God's covenant, before they broke it by making the golden call These were good in themselves, and good unto the people, so as if they did them they should live therein. But after the people had broken the covenant in making of a golden calf, God gave them that whole system of ordinances, institutions, and laws, which ensued. These, they say, in that place of Ezekiel God calls “statutes that were not good, and judgments whereby they should not live,” as being imposed on the people in the way of punishment. And with respect unto these they say it is that the apostle affirms “the commandment was weak and unprofitable.”

But as the application of this exposition unto this passage in the apostle's discourse is not consistent with the design of it, as will afterwards appear, so indeed the exposition itself is not defensible. For it is plain, that by the laws and statutes mentioned Ezekiel 20:11, not any part of them, but the whole system of ordinances and commandments which God gave by Moses, is intended. And the two words in the text, חֻקִּים and מִשְׁפָּטִים, do express the whole law ceremonial and judicial. And it was not from this or that part, but from the whole law, that the people, as far as they were carnal, looked for righteousness and salvation, Romans 10:5; Galatians 3:12. And as those laws and statutes mentioned Ezekiel 20:11 contained the whole law given by Moses, so those intended Ezekiel 20:25, whereof it is said that they were not good, nor could they live in the keeping of them, cannot be the laws and statutes of God considered in themselves. For it is inconsistent with the holiness, goodness, and wisdom of God, to give laws which, in themselves and their own nature, should not be good, but evil Nor, on supposition that he had given them “statutes that were not good, and judgments whereby they should not live,” could he plead, as he doth, that “his ways were equal,” and that “their ways were unequal.” For in these laws he evidently promised that “those who did them should live therein.” Where is the equality, equity, and righteousness, if it were otherwise? Wherefore if the statutes of God be intended in the place, it must be with respect unto the people, their unbelief and obstinacy, that it is said of them, that “they were not good;” being made useless unto them by reason of sin. In that sense the apostle says, that “the commandment which was ordained to life, he found to be unto death,” Romans 7:10. But I rather judge, that having charged the people with neglect and contempt of the laws and judgments of God, which were good, God's giving them up judicially unto ways of idolatry and false worship, which they made as laws and judgments unto themselves, and “willingly walked after the commandment,” as Hosea 5:11, is here so expressed. But there is no ground for such a distinction between the laws and judgments of God in themselves, that some of them should be good, and some of them should be not good; that in some of them men might live, but not in others.

Secondly, I answer, that the whole law may be considered two ways:

1. Absolutely in itself.

2. With respect,

(1.) Unto the end for which it was given;

(2.) Unto the persons unto whom it was given:

In itself, no reflection can be made upon it, because it was an effect of the wisdom, holiness, and truth of God. But in the respects mentioned it manifests its own weakness and unprofitableness; for they were sinners unto whom it was given, and both defiled and guilty antecedently unto the giving of this law, being so by nature, and thereon “children of wrath.” Two things they stood in need of in this condition:

1. Sanctification by an inherent purity and holiness, with a complete righteousness from thence. This the moral law was at first the rule and measure of, and would have always effected it by its observance. It could never, indeed, take away any defilement of sin from the soul, but it could have prevented any such defilement. But now, with respect unto the persons unto whom it was given, it became “weak and unprofitable” unto any such end. It became so, saith the apostle, by reason of the flesh, Romans 8:3. For although in itself it was a perfect rule of righteousness, Romans 10:5; Galatians 3:12; Galatians 3:21, yet it could not be a cause or means of righteousness unto them who were disenabled, by the entrance of sin, to comply with it and fulfill it. Wherefore the moral law, which was in itself efficacious and useful, was now become unto sinners, as unto the ends of holiness and righteousness, “weak and unprofitable;” for “by the deeds of the law shall no flesh be justified.”

2. Sinners do stand in need of the expiation of sin; for being actually guilty already, it is to no purpose to think of a righteousness for the future, unless their present guilt be first expiated. Hereof there is not the least intimation in the moral law. It hath nothing in it, nor accompanying of it, that respects the guilt of sin, but the curse only. This, therefore, was to be expected from the ceremonial law, and the various ways of atonement therein provided, or no way at all But this of themselves they could not effect. They did, indeed, represent and prefigure what would do so, but of themselves they were insufficient unto any such end. For “it is not possible,” as our apostle speaks, “that the blood of bulls and of goats should take away sin,”

Hebrews 10:4. And this law may be considered three ways:

(1.) In opposition unto Christ, without respect unto its typical signification; under which notion it was now adhered unto by the unbelieving Hebrews. This being no state of it by divine appointment, it became thereby not only of no use unto them, but the occasion of their ruin.

(2.) In competition and conjunction with Christ; and so it was adhered unto by many of these Hebrews who believed the gospel. And this also was a state not designed for it, seeing it was appointed only “until the time of reformation;” and therefore was not only useless, but noxious and hurtful.

(3.) In subordination unto Christ, to typify and represent what was to be obtained in him alone; so during its own season it was of use unto that end, but yet could never effect the thing which it did represent. And in this state doth the apostle pronounce it “weak and unprofitable,” namely, on a supposition that atonement and expiation of sin was actually to be made, which it could not reach unto. But it may be yet further inquired, why God did give this law unto the people, which, although it was good in itself, yet, because of the condition of the people, it could not attain the end which was intended. The apostle gives so full an answer unto this inquiry, as that we need not further to insist upon it. For he giveth two reasons why God gave this law.

1. He saith, “It was added because of transgressions, till the seed should come to whom the promise was made,” Galatians 3:19. It had a manifold necessary respect unto transgression: as,

(1.) To discover the nature of sin, that the consciences of men might be made sensible thereof.

(2.) To coerce and restrain it, by its prohibition and threatenings, that it might not run out into such an excess as to deluge the whole church.

(3.) To represent the way and means, though obscurely, whereby sin might be expiated. And these things were of so great use, that the very being of the church depended on them.

2. There was another reason for it, which he declares in the same place, verses 23, 24. It was to shut up men under a sense of the guilt of sin, and so with some severity drive them out of themselves, and from all expectation of a righteousness by their own works, that so they might be brought unto Christ, first in the promise, and then as he was actually exhibited.

This brief account of the weakness and unprofitableness of the law, whereon it was disannulled and taken away, may at present suffice. The consideration of some other things in particular will afterwards occur unto us. Only in our passage we may a little examine or reflect on the senses that some others have given unto these words.

Schlichtingius, in his comment on the next verse, gives this account of the state of the law:

“Lex expiationem concedebat leviorum delictorum, idque ratione poenae alicujus arbitrariae tantum: gravioribus autem peccatis quibus mortis poenam fixerat, nullam reliquerat veniam, maledictionis fulmen vibrans in omnes qui gravius peccassent.”

But these things are neither accommodated unto the purpose of the apostle nor true in themselves. For,

1. The law denounced the curse equally unto every transgression, be it small or great: “Cursed is he who continueth not in all things.”

2. It expiated absolutely no sin, small or great, by its own power and efficacy; neither did it properly take away any punishment, temporal or eternal. That some sins were punished with death, and some were not, belonged unto the polity or the government erected among that people. But,

3. As unto the expiation of sin, the law had an equal respect unto all the sins of believers, great and small; it typically represented the expiation of them all in the sacrifice of Christ, and so confirmed their faith as to the forgiveness of sin; but farther it could not proceed.

And Grotius on the place:

“Non perduxit homines ad justitiam illam veram et internam, sed intra ritus et facts externa constitit....... Promissa terrestria non operantur mortis contemptum, sed eum operatur spes melior vitae aeternae et coelestis.”

Which is thus enlarged by another: “The Mosaical law got no man freedom from sin, was able to give no man strength to fulfill the will of God, and could not purchase pardon for any that had broken it. This, therefore, was to be done now afterwards by the gospel; which gives more sublime and plain promises of pardon of sin, which the law could not promise; of an eternal and heavenly life to all true penitent believers: which gracious tenders, now made by Christ, give us a freedom of access unto God, and confidence to come and expect such mercy from him.”

Ans. 1. What is here spoken, if it intend the law in itself, and its cardinal ordinances, without any respect unto the Lord Christ and his mediation, may in some sense be true; for in itself it could neither justify nor sanctify the worshippers, nor spiritually or eternally expiate sin. But,

2. Under the law, and by it, there was a dispensation of the covenant of grace, which was accompanied with promises of eternal life; for it did not only repeat and re-enforce the promise inseparably annexed unto the law of creation, “Do this, and live,” but it had also other promises of spiritual and eternal things annexed unto it, as it contained a legal dispensation of the first promise or the covenant of grace. But, 3. The opposition here made by the apostle is not between the precepts of the law and the precepts of the gospel, the promises of the law and the promises of the gospel, outward righteousness and inward obedience; but between the efficacy of the law unto righteousness and salvation, by the priesthood and sacrifices ordained therein, on the one hand, and the priesthood of Christ, with his sacrifice, which was promised before and now manifested in the gospel, on the other. And herein he doth not only show the preference and dignity of the latter above the former, but also that the former of itself could do nothing unto these ends; but whereas they had represented the accomplishment of them for a season, and so directed the faith of the church unto what was future, that now being come and exhibited, it was of no more use nor advantage, nor meet to be retained.

Thus, then, was the law disannulled; and it was so actually by the means before mentioned. But that the church might not be surprised, there were many warnings given of it before it came to pass: as,

1. A mark was put upon it from the very beginning, that it had not a perpetuity in its nature, nor inseparably annexed unto it: for it had no small presignification in it, that immediately upon the giving of it as a covenant with that people, they brake the covenant, in making the golden calf in Horeb; and thereon Moses brake the tables of stone wherein the law was written. Had God intended that this law should have been perpetual, he would not have suffered its first constitution to have been accompanied with an express emblem of its disannulling.

2. Moses expressly.foretells, that after the giving of the law, God would “provoke them to anger by a foolish nation,” Deuteronomy 32:21; Romans 10:19; that is, by the calling of the Gentiles, whereon “the wall of partition” that was between them, even “the law of commandments contained in ordinances,” was of necessity to be taken out of the way.

3. The prophets frequently declared that it was of itself utterly insufficient for the expiation of sin, or the sanctification of sinners, and thereon preferred moral obedience above all its institutions; whence it necessarily follows, that seeing God did intend a τελείωσις, or “state of perfection,” for his church, this law was at last to be disannulled.

4. All the promises concerning the coming of Christ as the end of the law, did declare its station in the church not to be perpetual; especially that insisted on by our apostle, of his being “a priest after the order of Melchisedec.”

5. The promises and predictions are express, that a new covenant should be established with the church, unto the removal of the old; whereof we must treat in the next chapter. By all these ways was the church of the Hebrews forewarned that the time would come when the whole Mosaical law, as to its legal or covenant efficacy, should be disannulled, unto the unspeakable advantage of the church. And we may hence observe,

Obs. 4. The introduction into the church of what is better and more full of grace, in the same kind with what went before, doth disannul what so preceded; but the bringing in of that which is not better, which doth not'communicate more grace, doth not do so. Thus our apostle expressly disputes that the bringing in of the law four hundred years after the giving of the promise, did not evacuate or any way enervate the promise. And the sole reason hereof was, because the promise had more grace and privilege in it than the law had. But here, the bringing in of another priesthood, because it was filled with more effectual grace and mercy, utterly disannulled that which was instituted before. And as we may hence learn the care and kindness of God unto the church, so also our own duty in adhering with constant obedience unto the institutions of Christ. For this must be so, until something else more full of grace and wisdom than they are be appointed of God in the church. And indeed this is that which is pretended by those by whom they are rejected; for they tell us that the ordinances of the gospel are “weak and unprofitable,” and are disannulled by that dispensation of the Spirit which hath ensued after them. But the truth is, to fancy a dispensation of the Spirit without, against, or above the ordinances of Christ, who alone doth dispense Him, and that in the ways of his own appointment, is to renounce the whole gospel.

Obs. 5. If God would disannul every thing that was weak and unprofitable in his service, though originally of his own appointment, because it was not exhibitive of the grace he intended, he will much more condemn any thing of the same kind that is invented by men. I could never yet understand why God should abolish those ordinances of worship which himself had appointed, because they were weak, and approve of such as men should find out of themselves, which cannot have the least efficacy or signification towards spiritual ends; such as are multiplied in the Papacy.

Obs. 6. It is in vain for any man to look for that from the law, now it is abolished, which it could not effect in its best estate; and what that is the apostle declares in the next verse.

Hebrews 7:19. “For the law made nothing perfect; but the bringing in of a better hope, whereby we draw nigh unto God.” [8]

[8] TRANSLATION. Different renderings of this passage have been proposed. 1. Scholefield suggests, “But was the bringing in of a better hope;” and Turner, to the same effect, referring in support of this view to Erasmus, Zuingle, Tyndale, and Cranmer, translates thus: “The law perfected nothing, but was (merely) the introduction of a better hope.” So also Ebrard. According to this view, the Mosaic system is the introduction to the Christian. 2. Schlichting, Michaelis, Semler, and Ernesti, supply ἐτελείωσεν to ἐπεισαγωγή; “the bringing in of a better hope made perfect.” To this view Owen accedes, and the rendering of the authorized version agrees with it. According to it, the Christian system, in its efficacy to bring to perfection, is contrasted with the Mosaic, which could not. 3. Conybeare and Howson regard the A. V. as wrong; and ascribe the error to an oversight of the connection of μέν in verse 18 with δέ in verse 19. Their translation is as follows: “On the one hand, an old commandment is annulled, because it was weak and profitless (for the law perfected nothing); and on the other hand, a better hope is brought in, whereby we draw near unto God.” This view in the main has the support of Theodoret, Luther, Gerhard, Bengel, Tholuck, Bleek, Olshausen, Bloomfield, and Craik. It contrasts not the Christian system as a whole with the Mosaic as a whole, but the abolition of the latter with the introduction of the former. ED.

FOURTHLY, The disannulling or abolition of the law was laid down in the precedent verse, as a necessary consequent of its being “weak and unprofitable.” For when a law hath been tried, and it is found liable unto this charge, it is equal, and even necessary, that it should be disannulled; if the end aimed at be necessary to be attained, and there be any thing else to be substituted in its room whereby it may so be. This therefore the apostle declares in this verse, giving the reasons in particular of what he had before asserted in general. So the causal connection, γάρ, “for,” doth intimate. And,

1. He gives an especial instance, wherein it was evident that the law was “weak and unprofitable.”

2. He declares what was to be introduced in the room thereof, which would attain and effect the end which the law could not reach unto, by reason of its weakness.

3. He expresseth what that end was. The first he doth in these words, Οὐδὲν γὰρ ὁ νόμος ἐτελείωσε, “For the law made nothing perfect.” The subject spoken of is ὁ νόμος, “the law;” that is, the whole system of Mosaical ordinances, as it was the covenant which God made with the people in Horeb. For the apostle takes “the commandment” and “the law” for the same in this chapter; and “the covenant,” in the next, for the same with them both. And he treats of them principally in the instance of the Levitical priesthood; partly because the whole administration of the law depended thereon; and partly because it was the introduction of another priesthood, whereby the whole was disannulled.

Of this law, commandment, or covenant, it is said that οὐδὲν ἐτελείωσε, “it made nothing perfect.” Οὐδέν, “nothing,” for οὐδένα, “no man,” say expositors generally; “it made no man perfect.” So the neuter is put for the masculine. So it is in those words of our Savior, John 6:37, Πᾶν ὅ δίδωσί μοι ὁ Πατήρ πρὸς ἐμὲ ἥξει , “ All that the Father giveth me cometh unto me;” that is, “every one.” So is οὐδέν, as here, put for οὐδένα, verse 63: ῾Η σὰρξ οὐκ ὠφελεῖ οὐδέν , “ The flesh profiteth nothing;” that is, say some, “no man.” But I am not satisfied with this exposition, but rather judge that the apostle did properly express his intention. It made “nothing,” that is, none of the things which we treat about, “perfect.” It did not make the church-state perfect, it did not make the worship of God perfect, it did not perfect the promises given unto Abraham, in their accomplishment, it did not make a perfect covenant between God and man; it had a shadow, an obscure representation of all these things, but it “made nothing perfect.”

What the apostle intends by τελείωσις, and so consequently by ἐτελείωσε in this place, we have discoursed at large before on verse 11; so that we shall not here again insist upon it.

But it may be inquired why, if “the law made nothing perfect,” it was instituted or given by God himself. He had designed a state of perfection unto the church, and seeing the law could not effect it, nay, seeing it could not be introduced whilst the law was in force, unto what end served the giving of this law?

Ans. This doubt was in part solved before, when we showed the ends for which the law was given, although it was weak and unprofitable as unto some other. But yet there are some other reasons to be pleaded, to represent the beauty and order of this dispensation. For,

1. In all these things the sovereignty of God is to be submitted unto; and, unto humble souls, there is beauty in divine sovereignty. When the Lord Jesus rejoiced in spirit, and thanked his heavenly Father that he had revealed the mysteries of the gospel unto babes, and hid them from the wise and prudent, he assigns no other reason but his sovereignty and pleasure, wherein he rejoiced: “Even so, Father; for so it seemed good in thy sight,” Luke 10:21. And if we cannot see an excellency in the dispensations of God, because they are his, who gives no account of his matters, we shall never delight in his ways. So our apostle gives no other reason of this legal dispensation, but that “God had provided some better thing for us, that they without us should not be made perfect,” Hebrews 11:40. Therefore did he give them this law for a season, which made nothing perfect; even so it seemed good in his sight. It is the glory of God to be “gracious to whom he will be gracious,” and that at what time he will, and unto what degree and measure he pleaseth. And in this glory of his are we to acquiesce.

2. Mankind having wofully prevaricated and apostatized from God, it was just and equal that they should not be at once re-instated, in their reparation. The suddenness of it might have taken off from its greatness. Wherefore, as God left the generality of the world without the knowledge of what he intended, so he saw good to keep the church in a state of expectancy as to the perfection of liberty and deliverance intended. He could have created the world in an hour, or a moment; but he chose to do it in the space of six days, that the glory of his work might be distinctly represented unto angels and men And he could immediately after the fall have introduced the promised Seed, in whose advent the church must of necessity enjoy all the perfection whereof it is capable in this world; but to teach the church the greatness of their sin and misery, and to work in them an acknowledgment of his unspeakable grace and mercy, he proceeded gradually in the very revelation of him, as we have showed on Hebrews 1:1, and caused them to wait, under earnest desires, longings, and expectations, many ages for his coming. And during this season it was of necessity that they should be kept under a law that made nothing perfect. For, as our apostle speaketh, “if they which are of the law be heirs, faith is made void,” Romans 4:14; and “if righteousness come by the law, then Christ is dead in vain,” Galatians 2:21; and

“if there had been a law given which could have'given life, verily righteousness should have been by the law,” Galatians 3:21.

Wherefore, until the actual exhibition of the promised Seed, it was absolutely necessary that the church should be kept under a law that made nothing perfect.

3. That people unto whom the law was peculiarly to be given, and by whom God would accomplish his further design, were a stubborn, earthy, hard hearted people, that stood in need of a yoke to burden and subdue them unto the will of God. So obstinate they were in what they had once received, and so proud of any privilege they enjoyed, that whereas their privileges were very many and very great, they would never have had any thought of looking out after another state, but have foregone the promise, had they not been pinched, and burdened, and disappointed in their expectation of perfection by this law, and the yoke of it.

4. God had designed that the Lord Christ should in all things have the pre- eminence. This was due unto him, on the account of the glory of his person and the greatness of his work. But if the law could have made any thing perfect, it is evident that this could not have been.

Secondly, Perfection being thus denied unto the law, it is added, ᾿Επεισαγωγὴ δὲ κρείττονος ἐλπίδος . The words are elliptical, and without a supplement give no certain sense. And this may be made two ways: First, by the verb substantive ἧν, and so the whole of what is asserted is an effect of the law. “It made nothing perfect,” but “it was the bringing in of a better hope,” or “an introduction unto a better hope,” as some render the words. It served as God's way and method unto the bringing in of our Lord Jesus Christ; unto this end it was variously serviceable in the church. For as its institutions, promises, instructions, and types, did represent him unto the faith of believers; so it prepared their minds unto an expectation of him, and longing after him. And the conjunction δέ, which is adversative, seems to intimate an opposition in what the law did, unto what it is said before that it did not. It “did not make any thing perfect,” but it “did bring in a better hope;” and we know in how many things it was a preparatory introduction of the gospel. Wherefore this sense is true, though not, as I judge, directly intended in these words.

Beza first observed that δέ was put for ἀλλά in this place, as it is unquestionably in sundry others. If so, not an assignation of a contrary effect unto the law unto what was before denied is intended, but the designation and expression of another cause of the effecting of that which the law could not effect. And the defective speech is to be supplied by ἐτελείωσε, “made perfect;” as we do it by “did,” that is, “did make all things perfect.” To the same purpose the apostle expresseth himself in other words, 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.” For the words are so to be supplied, ‘What the law could not do, that God did;'which what it was, and how God did it, the following words declare. Thus, God had designed to bring the church into a better state, a state of comparative perfection in this world. This the law was not a means or instrument suited unto: wherefore another way is fixed on to that end; which being completely effective of it, the law was laid aside and disannulled, as unprofitable.

This the word ἐπεισαγωγή doth lead unto: for it is as much as “postintroductio,” or “superintroductio;” the introduction of one thing after or upon another. This was the priesthood and sacrifice of Christ, which were brought in after the law, upon it, in the room of it, to effect that which the law could not do. This our apostle further argues and confirms, Hebrews 10:1-10.

This, therefore, is the sense of the words, ‘The introduction of the better hope, after and upon the law, when a sufficient discovery had been made of its weakness and insufficiency as unto this end, did make all things perfect, or bring the church unto that state of consummation which was designed unto it.'

Thirdly, It remaineth only, therefore, that we show what this “better hope” is, whereunto this effect is ascribed. Whatever it be, it is called “better” with respect unto the law, with all things that the law contained or could effect, somewhat of more power and efficacy to perfect the church-state. This neither was nor could be any thing but Christ himself and his priesthood. For “we are complete in him,” Colossians 2:10; and “by one offering he hath perfected for ever them that are sanctified,” Hebrews 10:14; the heavenly things themselves being purified thereby.

“Hope,” therefore, is used here metonymically, to design the thing hoped for. From the giving of the first promise, and throughout under the dispensation of the law, Christ and his coming into the world were the hope of all believers, the great thing which they desired, longed and hoped for. Hence was he called “the Desire of all nations,” Haggai 2:7; that which the secret desires of the whole race of mankind worked towards. And in the church, which enjoyed the promises, they rejoiced in the foresight of it, as did Abraham; and desired to see his day, as did the prophets, diligently inquiring into the time and season of the accomplishment of those revelations which they had received concerning him, 1 Peter 1:11-12. It is not, therefore, the doctrine of the gospel, with its precepts and promises, as some suppose, which is here intended, any otherwise but as it is a declaration of the coming of Christ, and the discharge of his office; for without a respect hereunto, without virtue and efficacy thence alone derived, the outward precepts and promises of the gospel would no more perfect the church-state than the law could do.

Obs. 7. When God hath designed any gracious end towards the church, it shall not fail, nor his work cease for want of effectual means to accomplish it. All means, indeed, have their efficacy from his designation of them unto their end. His wisdom makes them meet, and his power makes them effectual. Whatever, therefore, seems to be a means in the hand of God unto any end, and doth not effect it, was never designed thereunto; for he fails in none of his ends, nor do his means come short of what he aims at by them. Wherefore, although God designed a perfect state of the church, and after that gave the law, yet he never designed the law to accomplish that end. It had other ends, as we have already declared. But men were very apt to take up with the law, and to say of it, “Surely the LORD'S anointed is before us.” Wherefore God by many ways and means discovered the weakness of the law, as unto this end. Then were men ready to conclude that the promise itself, concerning this perfect church-state, would be of none effect. The mistake lay only herein, that indeed God had not as yet used that only means for it which his infinite wisdom had suited for, and his infinite power would make effectual unto, its attainment. And this he did in such a way, as that those who would not make use of his means, but would as it were impose that upon him which he never intended to make use of in that kind, perished in their unbelief. Thus was it with the generality of the Jews, who would have perfection by the law, or none at all.

Wherefore the promises of God concerning the church, and to it, must be the rule and measure of our faith. Three things do deeply exercise the church, as unto their accomplishment:

1. Difficulties rendering it wholly improbable.

2. Long and unexpected procrastinations.

3. Disappointment of appearing means of it.

But in this instance, of the introduction of a perfect church-state in and by the person of Jesus Christ, God hath provided a security for our faith against all objections which these considerations might suggest. For

1. What greater difficulties can possibly lie in the way of the accomplishment of any of the promises of God which yet are upon the sacred record unaccomplished, as suppose, the calling of the Jews, the destruction of antichrist, the peace of the church, and prosperity of it in the plentiful effusion of the Spirit, but that as great, and greater, lay in the way of the fulfilling of this promise? All the national provocations, sins, and idolatries, that fell out in the posterity of Abraham; all the calamities and desolating judgments that overtook them; the cutting down of the house of David, until there was only a root of it left in the earth; the unbelief of the whole body of the people; the enmity of the world, acted by all the craft and power of Satan; were as mountains in the way of the accomplishment of this promise: but yet they all of them became at length a plain before the Spirit of God. And if we should compare the difficulties and oppositions that at this day lie against the fulfilling of some divine promises, with those that rose up against this one of perfecting the church- state in Christ, it would, it may be, abate our forwardness in condemning the Jews for incredulity, unless we found ourselves more established in the faith of what is to come than for the most part we are.

2 . Long and unexpected procrastinations are trials of faith also. Now this promise was given at the beginning of the world, nor was there any time allotted for its accomplishment. Hence it is generally supposed, from the words there used in the imposition of the name of Cain on her first-born, that Eve apprehended that the promise was actually fulfilled. The like expectations had the saints of all ages; and they were continually looking out after the rising of this bright morning Star. Many a time did God renew the promise, and sometimes confirmed it with his oath, as unto Abraham and David; and yet still were their expectations frustrated, so far as confined unto their own generations. And though God accepted them in their cries, and prayers, and hopes, and longing desires, yet nearly four thousand years were expired before the promise received its accomplishment. And if we do believe that the faith and grace of the new testament do exceed what was administered under the old, and that we do enjoy that pledge of God's veracity in the accomplishment of his promises which they attained not unto, shall we think it much if we are exercised some part of that season (as yet but a small time) in looking after the accomplishment of other promises?

3. Disappointment of appearing means is of the same nature. Long after the promise was given and renewed, the law is in a solemn and glorious manner delivered unto the church, as the rule of their worship and the means of their acceptance with God. Hence the generality of the people did always suppose that this was it which would make all things perfect.

Something, indeed, they thought might be added unto its glory, in the personal coming of the Messiah; but the law was still to be that which was to make all things perfect. And we may easily apprehend what a surprisal it was unto them, when it was made manifest that the law was so far from effecting this promised state, that there was a necessity for taking it out of the way, as a thing “weak and unprofitable,” that “the better hope,” perfecting the state of the church, might be introduced. Such appearances are sometimes presented unto us of means highly probable for the delivery of the church, which after a while do utterly disappear, and things are rolled into a posture quite contrary unto the expectations of many. When there is an appearance of what God hath promised, of what believers have prayed for, it is no wonder if some do earnestly embrace it.. But when God hath laid aside any means, and sufficiently declared that it is not his holy pleasure to use it in such a way, or unto such a length as we would desire, for the fulfilling of his promises, it is not duty, but obstinacy and selfishness, to adhere unto it with any such expectation.

Obs. 8. Believers of old, who lived under the law, did not live upon the law, but upon the hope of Christ, or Christ hoped for. Christ is “the same” (that is, unto the church) “yesterday, to-day, and for ever.” If justification, if salvation could be had any other way, or by any other means, then was his coming needless, and his death in vain. It was the promise of him, and not of the law which he had broken, which was the relief and salvation of Adam. This being the first thing that was proposed unto fallen man, as the only means of his restoration, justification, and salvation, if any thing were afterwards added unto the same purpose, it would declare this to be insufficient; which would be an impeachment of divine wisdom and grace. On the same promise of Christ, which virtually contained and exhibited unto believers all the benefits of his mediation, as it was frequently renewed and variously explained, did all the saints live under the old testament. And the obscurity of the revelations of him in comparison of that by the gospel, respected only the degrees, but not the essence of their faith.

Obs. 9. The Lord Christ, by his priesthood and sacrifice, makes perfect the church, and all things belonging thereunto, Colossians 2:10.

FIFTHLY, In the last place, the apostle illustrates the work wrought through the introduction of “the better hope,” by the effect of it in them that do believe: Δι᾿ ἧς ἐγγίζομεν τῷ Θεῷ, “By which we draw nigh unto God.” Δι᾿ ἧς, “by which,” may refer either to the remote antecedent, ἐπεισαγωγή , “the introduction” or “bringing in;” or unto the next, which is ἐλπίδος, “the hope;” being both of the same gender. “By the introduction of the better hope we draw nigh to God;” or, “By which hope we draw nigh to God.” Both come to the same, for the substance of the sense; but the application is more natural to the next antecedent, “By which hope we draw nigh unto God.” It remaineth only that we inquire what it is thus to draw nigh to God.

᾿Εγγίζω is a word belonging unto the sacerdotal office, denoting the approach of the priests unto God in his worship. So the LXX. for the most part render קָרַב, the general term for all access unto God with sacrifices and offerings. And this doth the apostle intend. Under the Levitical priesthood, the priests in their sacrifices did draw nigh unto God. The same now is done by all believers, under the sacerdotal ministration of Jesus Christ. They now, all of them, draw nigh unto God. And in all their worship, especially in their prayers and supplications, they have by him an access unto God, Ephesians 2:18. There is a similitude in these things, and an allusion in the one unto the other; yet so as that the one doth far excel the other, as to grace and privilege. For,

1. Under the law it was the priests alone who had this privilege of drawing nigh unto God, in the solemn worship of the temple and tabernacle. The people were kept at a distance, and might never come near the sacred services of the holy place. But all believers being made a royal priesthood, every one of them hath an equal right and privilege, by Christ, of drawing nigh unto God.

2. The priests themselves did draw nigh only unto outward pledges, tokens, and symbols of God's presence. Their highest attainment was in the entrance of the high priest once a-year into the most holy place. Yet was the presence of God there only in things made with hands, only instituted to represent his glory. But believers do draw nigh to God himself, unto the throne of his grace, as the apostle declares, Hebrews 10:19-22.

It may therefore be granted that there is this intention in the words. For as, by the law of old, the priests in the solemn worship of the church did draw nigh to God in those visible pledges of his presence which he had appointed; and this they did by virtue of the Aaronical priesthood and the law of its institution, which was the utmost that could be attained in their imperfect state; so now, upon the introduction of “the better hope,” and by virtue thereof, believers in all their solemn worship do draw nigh unto God himself and find acceptance with him.

And there are two reasons for the admission of this interpretation. For,

1. One part of the apostle's design is to manifest the glory and pre- eminence of gospel-worship above that of the law. And the excellency hereof consists, not in outward forms and pompous ceremonies, but in this, that all believers do therein draw nigh unto God himself with boldness.

2. Whereas it is peculiarly the priesthood of Christ, and his discharge of that office in his oblation and intercession, which he intends by “the better hope,” as he fully declares himself towards the end of the chapter, they are those which we have a peculiar respect unto, in all our approaches unto God in our holy worship. Our entrance unto the throne of grace is through the veil of his flesh as offered. Our admission is only by virtue of his oblation, and our acceptance depends on his intercession. Herein, therefore, in a peculiar manner, by this “better hope, we draw nigh unto God.”

But yet there is a more extensive signification of this expression in the Scripture, which must not be here excluded. By nature all men are gone far off from God. The first general apostasy carried mankind to a most inconceivable distance from him. Though our distance from him by nature, as we are creatures, be infinite, yet this hinders not but that, in his infinite goodness and condescension, we may have intercourse with him, and find acceptance before him. But the distance which came between us by sin cuts off all communion of that kind. Wherefore our moral distance from God, as our nature is corrupted, is greater, with respect unto our relation unto him, than our essential distance from him, as our nature is created. Hence, being “far off” is the expression of this state of nature: Ephesians 2:13, “Ye were sometimes far off” And whatever accompanieth that state, in wrath and curse upon men; in fear, bondage, and power of sin, and enmity against God within them; in obnoxiousness unto misery in this world, and to eternal destruction hereafter, is comprised in that expression. It is to be far from the love and favor of God, from the knowledge of him, and obedience unto him. Wherefore, our drawing nigh unto God denotes our delivery and recovery from this estate. So it is expressed in the place above named:

“But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ.” To represent this, all the acts of solemn worship, which respected the sacrifice of Christ, were called “approximations.”

And hereunto, unto this drawing nigh to God, or that we may so do, two things are required:

1. A removal of whatever kept us at a distance from God. And the things of this nature were of two sorts:

(1.) What was upon us from God, for our Sin and apostasy. This was his wrath and curse; and these were declared in the publishing of the law on mount Sinai, with the terrible appearances and dreadful voices that accompanied it. This made the people “stand afar off,” Exodus 20:21; as an emblem of their condition with respect unto the law.

(2.) Guilt within, with its consequences of fear, shame, and alienation from the life of God. Unless these things, of the one sort and the other, those upon us and those within us, be taken away and removed, we can never draw nigh unto God. And to secure our distance, they were enrolled in a hand-writing, as a record against us, that we should never, on our own account, so much as endeavor any access unto him, Ephesians 2:14; Colossians 2:14. How they were removed by “the bringing in of the better hope,” that is, by the priesthood of Christ, the apostle declares in this epistle, as we shall see, God willing, in our progress, This neither was nor could be done by the law or its ordinances; neither the moral preceptive part of it nor the ceremonial, in all its rites and sacrifices, could of itself expiate sins, make atonement for our apostasy, turn away the wrath of God, or take away guilt, fear, bondage, and alienation, out of the minds of men.

2. There is moreover required hereunto, that, upon the justification and acceptation of our persons, we have faith, liberty, boldness, confidence and assurance, given unto us, in our coming unto God. And this cannot be without the renovation of our natures into his image, the quickening of our souls with a new principle of spiritual life, and ability unto all duties of acceptable obedience. All these things are required unto our drawing nigh unto God, or unto a state of reconciliation, peace, and communion with him. And we may observe,

Obs. 10. Out of Christ, or without him, all mankind are at an inconceivable distance from God. And a distance it is of the worst kind; even that which is an effect of mutual enmity. The cause of it was on our part voluntary; and the effect of it, the height of misery. And however any may flatter and deceive themselves, it is the present condition of all who have not an interest in Christ by faith. They are far off from God, as he is the fountain of all goodness and blessedness, “inhabiting,” as the prophet speaks, “the parched places of the wilderness, and shall not see when good cometh,” Jeremiah 17:6; far from the dews and showers of grace or mercy; far from divine love and favor, cast out of the bounds of them, as Adam out of paradise, without any hope or power in themselves to return. The flaming sword of the law turns every way, to keep them from the tree of life. Yet are they not so far from God but that they are under his wrath and curse, and whatever of misery is contained in them. Let them flee whither they please; wish for mountains and rocks to fall on them, as they will do hereafter; hide themselves in the darkness and shades of their own ignorance, like Adam among the trees of the garden; or immerge themselves in the pleasures of sin for a season; all is one, “the wrath of God abideth on them.” And they are far from God in their own minds also; being alienated from him, enemies against him, and in all things made up with Satan, the head of the apostasy. Thus is it, and inconceivably worse, with all that embrace not this “better hope,” to bring them nigh unto God.

Obs. 11. It is an effect of infinite condescension and grace, that God would appoint a way of recovery for those who had wilfully cast themselves unto this woful distance from him. Why should God look after such fugitives any more? He had no need of us or our services in our best condition, much less in that useless, depraved state whereinto we had brought ourselves. And although we had transgressed the rule of our moral dependence on him in the way of obedience, and thereby done what we could to stain and eclipse his glory, yet he knew how to repair it unto advantage, by reducing us under the order of punishment. By our sins we ourselves “come short of the glory of God;” but he could lose none by us, whilst it was absolutely secured by the penalty annexed unto the law. When, upon the entrance of sin, he came and found Adam in the bushes, wherein he thought foolishly to hide himself, who could expect (Adam did not) but that his only design was to apprehend the poor rebellious fugitive, and give him up to condign punishment? But quite otherwise, above all thoughts that could ever have entered into the hearts of angels or men. After he had declared the nature of the apostasy, and his own indignation against it, he proposeth and promiseth a way of deliverance and recovery! This is that which the Scripture so magnifies, under the names of “grace,” and “love of God,” which are beyond expression or conception, John 3:16. And it hath also this lustre frequently put upon it, that he dealt not so with the angels that sinned; which manifests what condition he might have left us in also, and how infinitely free and sovereign that grace was from whence it was otherwise. Thence it was that he had a “desire again unto the works of his hands,” to bring poor mankind near unto him. And whereas he might have recalled us unto himself, yet, so as to leave some mark of his displeasure upon us, kept us at a greater distance from him than that we stood at before, as David brought back his wicked Absalom to Jerusalem, but would not suffer him to come into his presence, he chose to act like himself, in infinite wisdom and grace, to bring us yet nearer unto him than ever we could have approached by the law of our creation. And as the foundation, means, and pledge hereof, he contrived and brought forth that most glorious and unparalleled effect of divine wisdom, in taking our nature into that inconceivable nearness unto himself, in the union of it unto the person of his Son. For as all things, in this bringing of us nigh to God who were afar off, are expressive effects of wisdom and grace; so that of taking our nature into union with himself is glorious unto astonishment. And as we are thereby made inconceivably more nigh to God in our nature than we were upon our first creation, or than angels shall ever be; so by virtue thereof are we in our persons brought in many things much nearer to God than ever we could have been brought by the law of creation. “O LORD, our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens!” Psalms 8:1.

It is in the admiration of this unspeakable grace that the psalmist is so ravished in the contemplation of God, as hath been declared in our exposition on the second chapter of this epistle.

Obs. 12. All our approximation unto God in any kind, all our approaches unto him in holy worship, is by Him alone who was the blessed hope of the saints under the old testament, and is the life of them under the new. These things must be afterwards spoken unto.