A Paraphrase on the New Testament, Hebrews · Chapter 8
CHAP. VIII.
1. NOw of the things which we have ſpoken, this is the ſum: we have ſuch an high prieſt, who is ſet on the right hand of the throne of the majeſty in the heavens: 2. A miniſter of the ſanctuary, and of the true tabernacle, which the Lord pitched, and not man.
1. The ſum of all that's ſaid is this, We have ſuch an High Prieſt, who is advanced to the higheſt honour and power in Glory, called God's Throne of Majeſty in the Heavens. As Man, a Miniſter indeed, or the prime Adminiſtrator; but it is of the true and heavenly Sanctuary and Tabernacle, not like that which was made by Man, but which the Lord hath made for the glorifying of himſelf in his glorified Saints with Chriſt, where we ſhall in preſence worſhip him for ever.
3. For every high prieſt is ordained to offer gifts and ſacrifices: wherefore it is of neceſſity that this man have ſomewhat to offer.
3. And he were no High Prieſt, if he had nothing as Gift or Sacrifice to offer.
4. For if he were on earth, he ſhould not be a prieſt, ſeeing that there are prieſts that offer gifts according to the law.
4. And if he were on Earth, he ſhould not be a Prieſt according to the Law, becauſe there are ſuch already, and it was entailed on the Line of Aaron: (And Chriſt's Sacrifice when he was on Earth, was not according to the Law, but ſupralegal.)
5. Who ſerve unto the example and ſhadow of heavenly things, as Moſes was admoniſhed of God, when he was about to make the tabernacle. For ſee (ſaith he) that thou make all things according to the pattern ſhewed to thee in the mount.
5. And the Levitical Prieſthood on Earth, was made to perform thoſe Adminiſtrations, which are but ſhadows of the heavenly things, having ſome notifying and inſtructing reſemblance to them as figurative; which God darkly intimated to Moſes, when he charged him to make the Tabernacle in the Wilderneſs according to the pattern which he had ſeen in the Mount. So that the earthly Tabernacle and Worſhip is but a figure or ſhadow of the Heavenly.
6. But now hath he obtained a more excellent miniſtery, by how much alſo he is the Mediator of a better covenant, which was eſtabliſhed upon better promiſes.
6. But Chriſt's Prieſtly Miniſtry is more excellent, as he is the Mediator of a better Covenant, than the meer Law of Moſes was. (Though the Promiſe that went before and with the Law, was an obſcure Goſpel.) It is better, as having better Promiſes; even clearer and fuller, and more confirmed by God's Oath, and Seal, and Earneſt. It hath Promiſes of fuller Pardon, greater Grace and Priviledges, and ſurer and greater Glory.
Note, That both the Moſaical and the Chriſtian are named in Scripture, both a Law and a Covenant; for they have the ſame parts, viz. Precepts, Promiſes and Threats, and Obedience muſt be conſented to. As propoſed by God, with his Antecedent Mercy, it is a Law, and a propoſed Covenant (foreign.) As conſented to by Man, it is a Law accepted by Subjects, and a mutual Covenant (foreign.) See Grotius his Preface to Annotations on the New Teſtament of the Names.
7. For if that firſt covenant had been faultleſs, then ſhould no place have been ſought for the ſecond.
7. For if the firſt Covenant had been perfect, God would not have made the ſecond better.
Note, 1. That it is not ſinful Faultineſs, but ſuch Imperfection as the beginnings of Art and Nature have, compared with the Perfection that is here meant.
2. It is not here called, the Firſt Covenant, as if no other had gone before it; for there was a former with Adam, Noah, Abraham: but as it is the firſt of theſe two. And it was a Covenant of Peculiarity, diſtinct from the common one, and the Promiſe.
8. For finding fault with them, he ſaith, Behold, the days come (ſaith the Lord) when I will make a new covenant with the houſe of Iſrael, and the houſe of Judah: 9. Not according to the Covenant that 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.
8, 9. For he intimateth the defect of the Moſaical Covenant, when he ſaith, Behold, the days come, &c. I will make with them a new Covenant, of greater and ſurer Mercy; for the former they quickly forſook, and I forſook them.
10. For this is the covenant that I will make with the houſe of Iſrael after thoſe days, ſaith the Lord, I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they ſhall be to me a people.
10. But this is my new Covenant which I will make with all Abraham's believing Seed: I will ſanctifie them by my Spirit, and thereby give them a ſaving knowledge and love of all my neceſſary Laws, and their Duties, as if they were written in their minds and hearts; and I will be to them a God (which is their All) and will love and cheriſh them as my peculiar people.
Note, That this Promiſe is not made to Iſrael, as a peculiar, political Body (for their Policy was to be diſſolved) but as a part of the Catholick Church, which are Abraham's believing Seed: 2. Therefore it being ſuppoſed that it is to Believers that this Promiſe is made, it followeth, that it is a Promiſe on condition of preceding Faith: As Vocation giveth Faith, which is the Condition of conſequent Juſtification and Sanctification. Though all be of Grace, God's Wiſdom maketh the Condition a means to introduce the reſt.
11. And they ſhall not teach every man his neighbour, and every man his brother, ſaying, Know the Lord: for all ſhall know me, from the leaſt to the greateſt.
11. And it ſhall not be doubtful to them, whether the Lord or Baal be the true God, as it hath been with this unſtedfaſt People, who have ſo long lived in Idolatry: For all the Church of Believers, from the leaſt to the greateſt, ſhall know and own me to be their God, and not need to be again taught it, as an unknown thing.
Note, That this ſpeaketh not againſt the neceſſity of Humane Teaching: for it is by ſuch teaching that God is ſuppoſed to give them the knowledge of himſelf. Nor doth it mean that it ſhall be needleſs to teach the beſt to know God better: for to know him is the ſum and perfection of Knowledge, and 'tis Life Eternal. But the meaning is, That it ſhall not be an unknown thing, that the Lord is our God.
12. For I will be merciful to their unrighteouſneſs, and their ſins and their iniquities will I remember no more.
12. For the greatneſs of my Mercy ſhall forgive all the ſins of their unconverted ſtate, and not charge them upon them, to their deſtruction, and all the infirmities of their regenerate ſtate.
Note, That this Promiſe of Juſtification, as well as the former of Sanctification, ſuppoſeth them to be Believers in order of Nature firſt, as the Condition.
13. In that he ſaith, A new covenant, he hath made the firſt old. Now that which decayeth and waxeth old, is ready to vaniſh away.
13. This term of a new Covenant implieth, that the old one muſt then be aboliſhed: and the time is come.