Hebrews 8:9

Οὐ κατὰ τὴν διαθήκης ἥν ἐποίηασ τοῖς πατράσιν αὐτῶν, ἐν ἡμέρᾳ ὲπιλαβομένου μου τῆς χειρὸς αὐτῶν, ὲξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγὑπτου· ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος.

For the quotation and translation of these words out of the prophet Jeremiah, the reader may consult the Exereitations in the first volume, Exerc. 5. [p. 111.] כָּרַתִּי the apostle in this place renders by ἐποίησα, and in this place only; the reason whereof we shall see afterwards. אֲשָׁראּהֵמָּה הֵפֵרוּ אֶתאּבְּרִיתִיּ, ”which my covenant they brake,” “rescinded,” “dissipated;” the apostle renders αὐτοὶ οὐκ ἐνέμειναν ἐν διαθήκῃ μου, ”and they continued not in my covenant:” for not to abide faithful in covenant is to break it. וְאָגכִי בָּעַלְתִּי בָם, ””and I was an husband unto them,” or rather, “a lord over them;” in the apostle, κἀγὼ ἠμέλησα αὐτῶν, ”and I regarded them not.” On what reason and grounds the seeming alteration is made, we shall inquire in the exposition.

Οὐ κατὰ τὴν διαθήκην, “non secundum testamentum;” “secundum illud testamentum;” and so the Syriac, לָא אֵיךְ הָי דִּיתִּיקֵא, ”not according unto that testament;” others, “foedus,” and “illud foedus.” Of the different translation of this word by a “testament” and a “covenant,” we have spoken before.

῝Ην ἐποίησα. Syr., דְּיַהֲבֵת, “which I gave;” “quod feci,” “which I made.” Τοῖς πατράσιν, for σὺν τοῖς πατράσιν, “with the fathers;” for that is required to be joined to the verb ἐποίησα . And therefore the Syriac, omitting the preposition, turns the verb into “gave” ”gave to the fathers;” which is properly אֶתאּאֲבוֹתָם, “cum patribus eorum.”

Οὐκ ἐνέμειναν. Vulg., “non permanserunt;” others, “perstiterunt.” So the Syriac, לָא קַיְיוּ, “they stood not,” “they continued not.” “Maneo” is used to express stability in promises and covenants: “At tu dictis, Albane, maneres,” Virg. AEn. 8:643; and, “Tu modo promissis maneas,” AEn. 2:160. So is “permaneo in officio, in armis, in amicitia,” to continue steadfast unto the end. Wherefore it is as well so rendered as by “persisto.” ᾿Εμμένω is so used by Thucydides: ᾿Εμμένειν, ”to abide firm and constant in covenants.” And ἐμμενής is he who is “firm,” “stable,” “constant” in promises and engagements.

Κἀγὼ ἠμέλησα , “ego neglexi,” “despexi,” “neglectui habui.” Syr., בְּסִית, “I despised,” “I neglected,” “I rejected them.” ᾿Αμελέω , is “curae non habeo,” “negligo,” “contemno;” a word denoting a casting out of care with contempt. [8]

[8] EXPOSITION. Κἀγὼ ἠμέλησα. This is the Septuagint rendering. The Hebrew, according to A. V., ms, though I was an husband to them.” Some explain the discrepancy by conjecturing that the Greek translators had the guttural cheth instead of ayin in their copies. As the Arabic cognate word signifies to despise or reject, Kimchi and Pococke adopt this translation of the Hebrew word in this passage. Hengstenberg in his Christology denies that the word can bear this sense. ED.

Hebrews 8:9. Not according to that covenant which I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

The greatest and utmost mercies that God ever intended to communicate unto the church, and to bless it withal, were enclosed in the new covenant. Nor doth the efficacy of the mediation of Christ extend itself beyond the verge and compass thereof; for he is only the mediator and surety of this covenant. But now God had before made a covenant with his people. A good and holy covenant it was; such as was meet for God to prescribe, and for them thankfully to accept of. Yet notwithstanding all the privileges and advantages of it, it proved not so effectual, but that multitudes of them with whom God made that covenant were so far from obtaining the blessedness of grace and glory thereby, as that they came short, and were deprived of the temporal benefits that were included therein. Wherefore, as God hereon promiseth to make a “new covenant” with them, seeing they had forfeited and lost the advantage of the former, yet if it should be of the same kind therewith, it might also in like manner prove ineffectual. So must God give, and the church receive, one covenant after another, and yet the ends of them never be obtained.

To obviate this objection, and the fear that thence might arise, God, who provideth not only for the safety of his church, but also for their comfort and assurance, declares beforehand unto them that it shall not be of the same kind with the former, nor liable to be so frustrated, as to the ends of it, as that was.

And there are some things remarkable herein:

1. That the preface unto the promise of this new covenant is a blame charged on the people, ”finding fault with them,” blaming them, charging them with sin against the covenant that he had made with them.

2. That yet this was not the whole ground and reason of making this new covenant. It was not so, I say, that the people were not steadfast in it and unto the terms of it. For had it been so, there would have no more been needful to reinstate them in a good condition, but only that God should pardon their former sins, and renew the same covenant unto them again, and give them another venture or trial thereon. But inasmuch as he would do so no more, but would make another covenant of another nature with them, it is evident that there was some defect in the covenant itself, it was not able to communicate those good things which God designed to bless the church withal.

3. These two things being the only reason that God gives why he will make this new covenant, namely, the sins of the people, and the insufficiency of the first covenant to bring the church into that blessed estate which he designed them; it is manifest that all his dealings with them for their spiritual and eternal good are of mere sovereign grace, and such as he hath no motive unto but in and from himself alone. There are sundry things contained in these words:

First, An intimation that God had made a former covenant with his people: Τὴν διαθήκην . There is in these verses a repetition three times of making covenant,; and in every place in the Hebrew the same words are used, כָּרִתִּי בְּרִית. But the apostle changeth the verb in every place. First, he expresseth it by συντελέσω, Hebrews 8:8; and in the last place by διαθήσομαι , which is most proper, Hebrews 8:10, (ζεῖναι and διατιθέναι διαθήκην are usual in other authors;) here he useth ἐποίησα , in reference unto that covenant which the people brake and God disannulled. And it may be he did so, to distinguish their alterable covenant from that which was to be unalterable, and was confirmed with greater solemnity. God made this covenant as others of his outward works, which he resolved to alter, change, or abolish, at the appointed season. It was a work whose effects might be shaken, and itself afterwards be removed; so he speaks, Hebrews 12:27. The change of the things that are shaken is ὡς πεποιημένων , ”as of things that are made,” made for a season; so made as to abide and endure for an appointed time only: such were all the things of this covenant, and such was the covenant itself. It had no “criteria aeternitatis” upon it, no evidences of an eternal duration. Nothing hath so but what is founded in the blood of Christ. He is אֲבִיאּעַד, “the everlasting Father,” or the immediate author and cause of every thing that is or shall be everlasting in the church. Let men labor and contend about other things whilst they please; they are all shaken, and must be removed.

Obs. 1. The grace and glory of the new covenant are much set off and manifested by the comparing of it with the old. This is done here by God, on purpose for the illustration of it. And it is greatly made use of in this epistle; partly to prevail with us to accept of the terms thereof, and to abide faithful therein; and partly to declare how great is their sin, and how sore will be the destruction of them by whom it is neglected or despised. As these things are insisted on in other places, so are they the subject of the apostle's discourse, Hebrews 12 from verse 15 unto the end.

Obs. 2. All God's works are equally good and holy in themselves; but as unto the use and advantage of the church, he is pleased to make some of them means of communicating more grace than others. Even this covenant, which the new was not to be like unto, was in itself good and holy; which those with whom it was made had no reason to complain of. Howbeit God had ordained that by another covenant he would communicate the fullness of his grace and love unto the church. And if every thing that God doth be improved in its season, and for its proper ends, we shall have benefit and advantage by it, though he hath yet other ways of doing us more good, whose seasons he hath reserved unto himself. But this is an act of mere sovereign goodness and grace, that whereas any have neglected or abused mercies and kindnesses that they have received, instead of casting them off on that account, God takes this other course, of giving them such mercies as shall not be so abused. This he did by the introduction of the new covenant in the room of the old; and this he doth every day. So Isaiah 57:16-18. We live in days wherein men variously endeavor to obscure the grace of God, and to render it inglorious in the eyes of men; but he will for ever be “admired in them that believe.”

Obs. 3. Though God makes an alteration in any of his works, ordinances of worship, or institutions, yet he never changeth his intention, or the purpose of his will In all outward changes there is with him “no variableness nor shadow of turning.” “Known unto him are all his works from the foundation of the world;” and whatever change there seems to be in them, it is all effected in pursuance of the unchangeable purpose of his will concerning them all. It argued not the least change or shadow of turning in God, that he appointed the old covenant for a season, and for some certain ends, and then took it away, by making of another that should excel it both in grace and efficacy.

Secondly, It is declared with whom this former covenant was made: πατράσιν αὐτῶν, ”with their fathers.” Some Latin copies read, “cure patribus vestris,” “with your fathers;” but having spoken before of “the house of Israel and of the house of Judah” in the third person, he continueth to speak still in the same. So likewise is it in the prophet, אַבוֹתָם, ”their fathers.”

1. “Their fathers,” their progenitors, were those that this people always boasted of. For the most part, I confess, they rose higher in their claim from them than those here principally intended, namely, unto Abraham, Isaac, Jacob, and the twelve patriarchs. But in general their fathers it was whereof they made their boast; and they desired no more but only what might descend unto them in the right of these fathers. And unto these God here sends them, and that for two ends:

(1.) To let them know that he had more grace and mercy to communicate unto the church than ever those fathers of theirs were made partakers of. So would he take them off from boasting of them, or trusting in them.

(2.) To give warning by them to take heed how they behaved themselves under the tender of this new and greater mercy. For the fathers here intended were those that God made the covenant withal at Sinai; but it is known, and the apostle hath declared at large in the third chapter of this epistle, how they brake and rejected this covenant of God, through their unbelief and disobedience, so perishing in the wilderness. These were those fathers of the people with whom the first covenant was made; and so they perished in their unbelief. A great warning this was unto those that should live when God would enter into the new covenant with his church, lest they should perish after the same example. But yet was it not effectual towards them; for the greatest part of them rejected this new covenant, as their fathers did the old, and perished in the indignation of God.

Obs. 4. The disposal of mercies and privileges, as unto times, persons, seasons, is wholly in the hand and power of God. Some he granted unto the fathers, some to their posterity, and not the same to both. Our wisdom it is to improve what we enjoy, not to repine at what God hath done for others, or will do for them that shall come after us. Our present mercies are sufficient for us, if we know how to use them. He that wanteth not a believing heart shall want nothing else.

2. Who those fathers were with whom God made this covenant, is further evident from the time, season, and circumstances of the making of it:

(1.) For the time of it, it was done ἐν ἡμέρα, that is, ἐκεῖνῃ, ”in that day.” That a “day” is taken in the Scripture for an especial time and season wherein any work or duty is to be performed, is obvious unto all. The reader may see what we have discoursed concerning such a day on the third chapter. And the time here intended is often called the day of it: Ezekiel 20:6, “In the day I lifted up mine hand unto them to bring them forth of the land of Egypt;” at that time or season. A certain, determinate, limited time, suited with means unto any work, occasion, or duty, is so called a “day.” And it answereth unto the description of the time of making the new covenant given in the verse foregoing, “Behold, the days are coming,” the time or season approacheth. It is also used in a way of eminency; a day, or a signal eminent season: Malachi 3:2, “Who may abide the day of his coming?” the illustrious glory and power that shall appear and be exerted at his coming. “In the day,” is, at that great, eminent season, so famous throughout all their generations.

(2.) This day or season is described from the work of it: ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν , ‘ הֶחֳזִיקִי, ”that I firmly laid hold.” And ἐπιλαμβάνω, is “ to take hold of” with a design of helping or delivering; and sundry things are intimated as well as the way and manner of the deliverance of that people at that time:

[1.] The woful, helpless condition that they were in then in Egypt. So far were they from being able to deliver themselves out of their captivity and bondage, that, like children, they were not able to stand or go, unless God took them and led them by the hand. So he speaks, Hosea 11:3, “I taught them to go, taking them by their arms.” And certainly never were weakly, froward children, so awkward to stand and go of themselves, as that people were to comply with God in the work of their deliverance. Sometimes they refused to stand, or to make a trial of it; sometimes they cast themselves down after they were set on their feet; and sometimes with all their strength went backwards as to what God directed them unto. He that can read the story of their deliverance with any understanding, will easily discern what pains God was at with that people to teach them to go when he thus took them by the hand. It is therefore no new thing, that the church of God should be in a condition of itself able neither to stand nor go. But yet if God will take them by the hand for their help, deliverance shall ensue.

[2.] It expresseth the infinite condescension of God towards this people in that condition, that he would bow down to take them by the hand. In most other places the work which he then accomplished is ascribed unto the lifting up or stretching out of his hand, Ezekiel 20:6. See the description of it, Deuteronomy 4:34; Deuteronomy 26:8. It was towards their enemies a work of mighty power, of the lifting up of his hand; but towards them it was a work of infinite condescension and patience, a bowing down to take them by the hand. And this was the greatest work of God. For such were the frowardness and unbelief, so multiplied were the provocations and temptations of that people, that if God had not held them fast by the hand, with infinite grace, patience, forbearance, and condescension, they had inevitably ruined themselves. And we know in how many instances they endeavored frowardly and obstinately to wrest themselves out of the hand of God, and to cast themselves into utter destruction. Wherefore this word, “When I took them by the hand,” for the end mentioned, compriseth all the grace, mercy, and patience, which God exercised towards that people, whilst he wrought out their deliverance by lifting up his hand amongst and against their adversaries.

And indeed no heart can conceive, no tongue can express, that infinite condescension and patience which God exerciseth towards every one of us, whilst he holds us by the hand to lead us unto rest with himself. Our own hearts, in some measure, know with what waywardness and frowardness, with what wanderings from him and withdrawing from his holy conduct, we exercise and are ready to weary his patience continually; yet do not mercy and grace let go that hold which they have taken on us. O that our souls might live in a constant admiration of that divine grace and patience which they live upon; that the remembrance of the times and seasons wherein, if God had not strengthened his hand upon us, we had utterly destroyed ourselves, might increase that admiration daily, and enliven it with thankful obedience!

[3.] The power of this work intended is also included herein; not directly, but by consequence. For, as was said, when God took them by the hand by his grace and patience, he lifted up the hand of his power, by the mighty works which he wrought among their adversaries. What he did in Egypt, at the Red Sea, in the wilderness, is all included herein. These things made the day mentioned eminent and glorious. It was a great day, wherein God so magnified his name and power in the sight of all the world.

[4.] All these things had respect unto and issued in that actual deliverance which God then wrought for that people. And this was the greatest mercy which that people ever were or ever could be made partakers of, in that condition wherein they were under the old testament. As unto the outward part of it, consider what they were delivered from, and what they were led into, and it will evidently appear to be as great an outward mercy as human nature is capable of. But besides, it was gloriously typical, and representative of their own and the whole church's spiritual deliverance from sin and hell, from our bondage to Satan, and a glorious traduction into the liberty of the sons of God. And therefore did God engrave the memorial of it on the tables of stone, “I am the LORD thy God, which brought thee out of the land of Egypt, out of the house of bondage.” For what was typified and signified thereby is the principal motive unto obedience throughout all generations; nor is any moral obedience acceptable unto God that doth not proceed from a sense of spiritual deliverance.

And these things are here called over in this promise of giving a new covenant, partly to mind the people of the mercies which they had sinned against, and partly to mind them that no concurrence of outward mercies and privileges can secure our covenant-relation unto God, without the special mercy which is administered in the new covenant, whereof Jesus Christ is the mediator and surety.

Thus great on all accounts was the day, and the glory of it, wherein God made the old covenant with the people of Israel; yet had it no glory in comparison of that which doth excel. The light of the sun of glory was on this day “seven-fold, as the light of seven days,” Isaiah 30:26. A perfection of light and glory was to accompany that day, and all the glory of God's work and his rest therein, the light of seven days, was to issue in it. From the things we have observed, it is fully evident both what was the “covenant” that God made, and who were “the fathers” with whom it was made. The covenant intended is none other but that made at Sinai, in the third month after the coming of the people out of Egypt, Exodus 19:1; which covenant, in the nature, use, and end of it, we have before described. And the fathers were those of that generation, those who came out of Egypt, and solemnly in their own persons, they and their children, entered into the covenant, and took upon them to do all that was required therein; whereon they were sprinkled with the blood of it, Exodus 24:3-8; Deuteronomy 5:27. It is true, all the posterity of the people unto whom the promise was now given were bound and obliged by that covenant, no less than those who first received it; but those only are intended in this place who actually in their own persons entered into covenant with God. Which consideration will give light unto what is affirmed, that “they brake his covenant,” or” continued not in it.”

A comparison being intended between the two covenants, this is the first general part of the foundation of it with respect unto the old.

The second part of it is in the event of making this covenant; and this is expressed both on the part of man and God, or in what the people did towards God, and how he carried it towards them thereon.

First, The event on the part of the people is in these words, “Because they continued not in my covenant,” Οτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῆ διαθήκῃ μου.

אֲשֶׁרּ, “ which,” in the original, is expressed by ὅτι, which we render “because;” ὅτι, as it is sometimes a relative, sometimes a redditive, “which,” or “because.” If we follow our translation, “because,” it seems to give a reason why God made a covenant with them not like the former; namely, because they continued not in the former, or brake it. But this indeed was not the reason of it. The reason, I say, why God made this new covenant not according unto the former, was not because they abode not in the first. This could be no reason of it, nor any motive unto it. It is therefore mentioned only to illustrate the grace of God, that he would make this new covenant notwithstanding the sin of those who brake the former; as also the excellency of the covenant itself, whereby those who are taken into it shall be preserved from breaking it, by the grace which it doth administer. Wherefore I had rather render ὅτι here by “which,” as we render אֲשֶׁר in the prophet, ”which my covenant;” or “for,” ”for they abode not.” And if we render it “because,” it respects not God's making a new covenant, but his rejecting them for breaking the old.

That which is charged on them is, that they “continued not,” they “abode not” in the covenant made with them. This God calls his covenant, “They continued not in my covenant;” because he was the author of it, the sole contriver and proposer of its terms and promises, הֵפֵרוּ, they “brake,” they rescinded, removed it, made it void. The Hebrew word expresseth the matter of fact, what they did; they “brake” or made void the covenant: the word used by the apostle expresseth the manner how they did it; namely, by not continuing faithful in it, not abiding by the terms of it. The use of the word μένω, and ἐμμένω, unto this purpose, hath been before declared. And what is intended hereby we must inquire:

1. God made this covenant with the people on Sinai, in the authoritative proposition of it unto them; and thereon the people solemnly accepted of it, and took it upon themselves to observe, do, and fulfill the terms and conditions of it, Exodus 19:8, especially Exodus 24:3; Exodus 24:7,

“The people answered with one voice, and said, All the words which the LORD hath said, will we do.”

And, “All that the LORD hath said, will we do, and be obedient.” So Deuteronomy 5:27. Hereupon the covenant was ratified and confirmed between God and them, and thereon the blood of the covenant was sprinkled on them, Exodus 24:8. This gave that covenant its solemn ratification.

2. Having thus accepted of God's covenant, and the terms of it, Moses ascending again into the mount, the people made the golden calf. And this fell out so suddenly after the making of the covenant, that the apostle expresseth it by, “They continued not in it,” 'they made haste to break it.'He expresseth the sense of the words of God hereon, Exodus 32:7-8,

“Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.”

For therein they brake the covenant wherein God had in a peculiar manner assumed the glory of that deliverance unto himself.

3. Wherefore the breaking of the covenant, or their not continuing in it, was firstly and principally the making of the molten calf. After this, indeed, that generation added many other sins and provocations, before all things proceeded so far that “God sware in his wrath that they should not enter into his rest.” This fell out on their professed unbelief and murmuring on the return of the spies, Numbers 14, whereof we have treated at large on Hebrews 3. Wherefore this expression is not to be extended unto the sins of the following generations, neither in the kingdom of Israel nor in that of Judah, although they variously transgressed against the covenant, disannulling it so far as lay in them. But it is their sin who personally first entered into covenant with God that is reflected on. That generation with whom God made that first covenant immediately brake it, continued not in it. And therefore let that generation look well to themselves unto whom this new covenant shall be first proposed. And it so fell out, that the unbelief of that first generation who lived in the first days of the promulgation of the new covenant, hath proved an occasion of the ruin of their posterity unto this day. And we may observe,

Obs. 5. That sins have their aggravations from mercies received. This was that which rendered this first sin of that people of such a flagitious nature in itself, and so provoking unto God, namely, that they who contracted personally the guilt of it had newly received the honor, mercy and privilege, of being taken into covenant with God. Hence is that threatening of God with respect hereunto, “Nevertheless in the day when I visit, I will visit their sin upon them,” Exodus 32:34. He would have aremembrance of this provoking sin in all their following visitations. Let us therefore take heed how we sin against received mercies, especially spiritual privileges, such as we enjoy by the gospel.

Obs. 6. Nothing but effectual grace will secure our covenant obedience one moment. Greater motives unto obedience, or stronger outward obligation thereunto, no people under heaven could have than this people had newly received; and they had publicly and solemnly engaged themselves thereunto. But they “quickly turned out of the way.” And therefore in the new covenant is this grace promised in a peculiar manner, as we shall see on the next verse.

Secondly, The acting of God towards them hereon is also expressed: “And I regarded them not.” There seems to be a great difference between the translation of the words of the prophet and these of the apostle taken from them. In the former place we read, “Although I was an husband unto them;” in this, “I regarded them not.” And hereby the utmost difference that can be objected against the rendering of these words by the apostle is represented. But there was no need of rendering the words in the prophet, וְאָנכִי בְּעַלְתִּי בָם, “Although I was an husband unto them,” as we shall see. Howbeit many learned men have exceedingly perplexed themselves and others in attempting a reconciliation between these passages or expressions, because they seem to be of a direct contrary sense and importance. I shall therefore premise some things which abate and take off from the weight of this difficulty, and then give the true solution of it. And unto the first end we may observe,

1. That nothing of the main controversy, nothing of the substance of the truth which the apostle proves and confirms by this testimony, doth any way depend on the precise signification of these words. They are but occasional, as to the principal design of the whole promise; and therefore the sense of it doth not depend on their signification. And in such cases liberty in the variety of expositions may be safely used.

2. Take the two different senses which the words, as commonly translated, do present, and there is nothing of contradiction, or indeed the least disagreement between them. For the words, as we have translated them in the prophet, express an aggravation of the sin of the people: “They brake my covenant, although I was” (that is, therein) “an husband unto them,” exercising singular kindness and care towards them. And as they are rendered by the apostle, they express the effect of that sin so aggravated, He “regarded them not;” that is, with the same tenderness as formerly: for he denied to go with them as before, and exercised severity towards them in the wilderness until they were consumed. Each way, the design is to show that the covenant was broken by them, and that they were dealt withal accordingly. But expositors do find or make great difficulties herein. It is generally supposed that the apostle followed the translation of the LXX., in the present copy whereof the words are so expressed. But how they came to render בָּעַלתּי by ἠμέλησα, they are not agreed. Some say the original copies might differ in some letters from those we now enjoy. Therefore it is thought: they might read, as some think, בָּחַלְתּי, neglexi,” or גַָּעַלְתִי, “fastidivi,” “I neglected” or “loathed them.” And those who speak most modestly, suppose that the copy. which the LXX. made use of had one of these words instead of בָּעַלְתִּי, which yet is the truer reading; but because this did not belong unto the substance of the argument which he had in hand, the apostle would not depart from that translation which was then in use amongst the Hellenistical Jews.

But the best of these conjectures is uncertain, and some of them by no means to be admitted. Uncertain it is that the apostle made any of his quotations out of the translation of the LXX.; yea, the contrary is certain enough, and easy to be demonstrated. Neither did he write this epistle unto the Hellenistical Jews, or those who lived in or belonged unto their dispersions, wherein they made use of the Greek tongue; but unto the inhabitants of Jerusalem and Judea principally and in the first place, who made no use of that translation. He expressed the mind of the Scripture as he was directed by the Holy Ghost, in words of his own. And the coincidence of them with those in the present copies of the LXX. hath been accounted for in our Exercitations.

Dangerous it is, as well as untrue, to allow of alterations in the original text, and then upon our conjectures to supply other words into it than what are contained in it. This is not to explain, but to corrupt the Scripture. Wherefore one learned man (Pococke in Miscellan.) hath endeavored to prove that בָּעַלְתּי, by all rules of interpretation, in this place must signify to “despise and neglect,” and ought to have been so translated. And this he confirms from the use of it in the Arabic language. The reader may find it in the place referred unto, with great satisfaction.

My apprehensions are grounded on what I have before observed and proved. The apostle neither in this nor in any other place doth bind up himself precisely unto the translation of the words, but infallibly gives us the sense and meaning; and so he hath done in this place. For whereas בַּעַל signifies a “husband,” or to be a husband or a lord, ב being added unto it in construction, as it is here, בָם בָּעַלְתִּי, it is as much as “jure usus sum maritali,” 'I exercised the right, power, and authority of a husband towards them; I dealt with them as a husband with a wife that breaketh covenant:'that is, saith the apostle, ‘“ I regarded them not” with the love, tenderness, and affection of a husband.'So he dealt indeed with that generation which so suddenly brake covenant with him. He provided no more for them as unto the enjoyment of the inheritance, he took them not home unto him in his habitation, his resting-place in the land of promise; but he suffered them all to wander, and bear their whoredoms in the wilderness, until they were consumed. So did God exercise the right, and power, and authority of a husband towards a wife that had broken covenant. And herein, as in many other things in that dispensation, did God give a representation of the nature of the covenant of works, and the issue of it.

Thirdly, There is a confirmation of the truth of these things in that expression, “Saith the Lord.” This assertion is not to be extended unto the whole matter, or the promise of the introduction of the new covenant; for that is secured with the same expression, verse 8, Λέγει Κύριος, “Saith the Lord.” But it hath a peculiar πάθος in it, being added in the close of the words, נְאֻםאּיְהוָה, and respects only the sin of the people, and God's dealing with them thereon. And this manifests the meaning of the preceding words to be God's severity towards them: ‘I used the authority of a husband, I regarded them not as a wife any more, saith the Lord.”

Now, God thus uttered his severity towards them, that they might consider how he will deal with all those who despise, break, or neglect his covenant.

‘So,'saith he, ‘I dealt with them; and so shall I deal with others who offend in an alike manner.'

This was the issue of things with them with whom the first covenant was made. They received it, entered solemnly into the bonds of it, took upon themselves expressly the performance of its terms and conditions, were sprinkled with the blood of it; but they “continued not in it,” and were dealt withal accordingly. God used the right and authority of a husband with whom a wife breaketh covenant; he “neglected them,” shut them out of his house, deprived them of their dowry or inheritance, and slew them in the wilderness. On this declaration, God promiseth to make another covenant with them, wherein all these evils should be prevented. This is the covenant which the apostle designs to prove better and more excellent than the former. And this he doth principally from the mediator and surety of it, compared with the Aaronical priests, whose office and service belonged wholly unto the administration of that first covenant. And he confirms it also from the nature of this covenant itself, especially with respect unto its efficacy and duration. And hereunto this testimony is express, evidencing how this covenant is everlastingly, by the grace administered in it, preventive of that evil success which the former had by the sin of the people.

Hence he says of it, Οὐ κατὰ τήν , “Not according unto it;” a covenant agreeing with the former neither in promises, efficacy, nor duration. For what is principally promised here, namely, the giving of a new heart, Moses expressly affirms that it was not done in the administration of the first covenant. It is neither a renovation of that covenant nor a reformation of it, but utterly of another nature, by whose introduction and establishment that other was to be abolished, abrogated, and taken away, with all the divine worship and service which was peculiar thereunto. And this was that which the apostle principally designed to prove and convince the Hebrews of. And from the whole we may observe sundry things.

Obs. 7. No covenant between God and man ever was, or ever could be stable and effectual, as unto the ends of it, that was not made and confirmed in Christ. God first made a covenant with us in Adam. There was nothing therein but the mere defectibility of our natures as we were creatures that could render it ineffectual. And from thence did it proceed. In him we all sinned, by breach of covenant. The Son of God had not then interposed himself, nor undertaken on our behalf. The apostle tells us that “in him all things consist;” without him they have no consistency, no stability, no duration. So was this first covenant immediately broken. It was not confirmed by the blood of Christ. And those who suppose that the efficacy and stability of the present covenant do depend solely on our own will and diligence, had need not only to assert our nature free from that depravation which it was under when this covenant was broken, but also from that defectibility that was in it before we fell in Adam. And such as, neglecting the interposition of Christ, do betake themselves unto imaginations of this kind, surely know little of themselves, and less of God. Obs. 8. No external administration of a covenant of God's own making, no obligation of mercy on the minds of men, can enable them unto steadfastness in covenant obedience, without an effectual influence of grace from and by Jesus Christ. For we shall see in the next verses that this is the only provision which is made in the wisdom of God to render us steadfast in obedience, and his covenant effectual unto us.

Obs. 9. God, in making a covenant with any, in proposing the terms of it, retains his right and authority to deal with persons according to their deportment in and towards that covenant: “They brake my covenant, and I regarded them not.”

Obs. 10. God's casting men out of his especial care, upon the breach of his covenant, is the highest judgment that in this world can fall on any persons.

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