Hebrews 8:13

᾿Εν τῷ λέγειν, Καινήν, πεπαλαίωκε τὴν πρώτην· τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ.

Having in the foregoing verses proved in general the insufficiency of the old covenant, the necessity of the. new, the difference between the one and the other, with the preference of the latter above the former, in all confirming the excellency of the priesthood of Christ above that of Aaron, in this last verse of the chapter he maketh an especial inference from one word in the prophetical testimony, wherein the main truth which he endeavored to confirm with respect unto the Hebrews was asserted. It was their persuasion, that of what sort soever this promised covenant should be, yet the former was still to continue in force, obliging the church unto all the institutions of worship thereunto appertaining. Hereon depended the main controversy that the apostle had with them; for he knew that this persuasion was destructive to the faith of the gospel, and would, if pertinaciously adhered unto, prove ruinous to their own souls Wherefore the contrary hereunto, or the total cessation of the first covenant, he presseth on them with all sorts of arguments; as from the nature, use, and end of it; from its insufficiency to consecrate or make perfect the state of the church; from the various prefigurations and certain predictions of the introduction of another covenant, priesthood, and ordinances of worship, which were better than those that belonged unto it, and inconsistent with them; with many other cogent evidences to the same purpose. Here he fixeth on a new argument in particular, to prove the necessity and certainty of its abolition; and hereby, according unto his wonted manner, he makes a transition unto his following discourse, wherein he proves the same truth from the distinct consideration of the use and end of the institutions, ordinances, and sacrifices belonging unto that covenant. This he pursues unto the 19th verse of the 10th chapter; and so returns unto the parenetical part of the epistle, making due applications of what he had now fully evinced.

Hebrews 8:13. 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.

A double argument the apostle here maketh use of:

1. From a special word or testimony.

2. From a general maxim of truth in all kinds:

1. In the former we may consider,

(1.) The testimony he makes use of;

(2.) The inference unto his own purpose which he makes from it:

(1.) The first consisteth in the adjunct of this other promised covenant. It is called by God himself new: ᾿Εν τῷ λέγειν, Καινήν, “In that,” or “Whereas it is said, A new;” or, ‘In that he calleth it, nameth it, A new.'So it is expressly in the prophet, “Behold, I will make a new covenant.” Thus every word of the Holy Ghost, though but occasional unto the principal subject spoken of, is sufficient evidence of what may be deduced from it. And by this kind of arguing we are taught, that the word of God is full of holy mysteries, if with humility, and under the conduct of his Holy Spirit, we do, as we ought, diligently inquire into them. This, therefore, he layeth down as the foundation of his present argument, That God himself doth not call this promised covenant another covenant, or a second, nor only declare the excellency of it; but signally calls it “a new covenant.”

(2.) That which he infers from hence is, that πεπαλαίωκε τὴν πρώτην, “he hath made the first old.” The force of the argument doth not lie in this, that he calleth the second new; but that he would not have done so had not he made the first old. For πεπαλαίωκε is of an active signification, and denotes an authoritative act of God upon the old covenant, whereof the calling the other new was a sign and evidence. He would not have done so, but that he made the other old; for with respect thereunto this is called new. But yet it was the designation of the new covenant that was the foundation of making the other old.

The word respecting the time past, we must inquire what time it doth refer unto. And this must be either the time of the prediction and promise of the new covenant, or the time of its introduction and establishment. And it is the first season that is intended. For the introduction of the new covenant did actually take away and abolish the old, making it to disappear; but the act of God here intended, is only his making it old in order thereunto. And he did this upon and by the giving of this promise, and afterwards by various acts, and in various degrees.

[1.] He did it by calling the faith of the church from resting in it, through the expectation of the bringing in of a better in the room of it. This brought it under a decay in their minds, and gave it an undervaluation unto what it had before. They were now assured that something much better would in due time be introduced. Hence, although they abode in the observation of the duties and worship it required, it being the will of God that so they should do, yet this expectation of and longing after the better covenant now promised, made it decay in their minds and affections. So did God make it old.

[2.] He did it by a plain declaration of its infirmity, weakness, and insufficiency for the great ends of a perfect covenant between God and the church. Many things unto this purpose might have been collected out of the nature of its institutions and promises, from the first giving of it, as is done by our apostle in his present discourses. But these things were not clearly understood by any in those days; and as to the most, the veil was on them, so that they could not see at all unto the end of the things that were to be done away. But now, when God himself comes positively to declare by that prophet that it was weak and insufficient, and therefore he would make another, a better, with them; this made it old, or declared it to be in a tendency unto a dissolution.

[3.] From the giving of this promise, God did variously by his providence break in upon and weaken its administration; which by its decaying age was more and more manifested. For,

1st . Immediately after the giving of this promise, the Babylonian captivity gave a total intercision and interruption unto the whole administration of it for seventy years. This, having never before fallen out from the making of it on mount Sinai, was an evident token of its approaching period, and that God would have the church to live without it.

2dly . Upon the return of the people from their captivity, neither the temple, nor the worship of it, nor any of the administrations of the covenant, nor the priesthood, were ever restored unto their pristine beauty and glory. And whereas the people in general were much distressed at the apprehension of its decay, God comforts them, not with any intimation that things under that covenant should ever be brought into a better condition, but only with an expectation of His coming amongst them who would put an utter end unto all the administrations of it, Haggai 2:6-9. And from that time forward it were easy to trace the whole process of it, and to manifest how it continually declined towards its end.

Thus did God make it old, by variously disposing of it unto its end; and to give an evidence thereof, called the other covenant which he would make, a new one. And it did not decay of itself. For no institution of God will ever wax old of itself; will ever decay, grow infirm, or perish, unless it be disannulled by God himself. Length of time will not consume divine institutions; nor can the sins of men abate their force. He only that sets them up can take them down.

And this is the first argument of the apostle, taken from this testimony, to prove that the first covenant was to be abolished.

2. But whereas it may be questioned whether it directly follows or no, that it must be taken away because it is made old, he confirms the truth of his inference from a general maxim, which hath the nature of a new argument also. “Now,” saith he, “that which decayeth and waxeth old, is ready to vanish away.”

“Old” is significative of that which is to have an end, and which draws towards its end. Every thing that can wax old hath an end; and that which doth so, draws towards that end. So the psalmist affirming that the heavens themselves shall perish, adds, as a proof thereof, “They shall wax old as a garment;” and then none can doubt but they must have an end, as unto their substance or their use. There are in the words,

(1.) The notation of the subject, τὸ δέ, “but that,” or ‘that, whatever it be.'The general rule gives evidence unto the former inference, ‘Whatever it be that waxeth old.'

(2.) The description of it in a double expression, παλαιούμενον and γηράσκον. The words are generally supposed to be synonymous, and to be used for emphasis only. We express the first by decay, “that which decayeth,” to avoid the repetition of the same word, we having no other to express “waxing old,” or “made old,” by. But παλαιούμενον is not properly “that which decayeth;” it is that which hath the effect passively of πεπαλαίωκε, “that which is made old;” and it properly respecteth things. Things are so said to be made old, not persons. But the other word, γηράσκον , respects persons, not things. Men, and not inanimate things, are said γηράσκειν . Wherefore although the apostle might have used a pleonasm to give emphasis unto his assertion, and to aver the certainty of the end of the old covenant, yet nothing hinders but that we may think that he had respect unto the things and persons that belonged unto its administration.

That which is affirmed of this subject of the proposition, is, that it is ἐγγὺς ἀφανισμοῦ, “near unto a disappearance;” that is, an abolition and taking out of the way. The proposition is universal, and holds absolutely in all things, as is evident in the light of nature. Whatever brings things unto a decay and age will bring them unto an end; for decay and age are the expressions of a tendency unto an end. Let an angel live never so long, he waxeth not old, because he cannot die. Waxing old is absolutely opposed unto an eternal duration, Psalms 102:26-27.

It being the removal of the old covenant and all its administrations that is respected, it may be inquired why the apostle expresseth it by ἀφανισμός, “a disappearance,” or “vanishing out of sight.” And respect may be had herein,

(1.) To the glorious outward appearance of the administrations of it. This was that which greatly captivated the minds and affections of those Hebrews unto it. They were carnal themselves, and these things, the fabric of the temple, the ornaments of the priests, the order of their worship, had a glory in them which they could behold with their carnal eyes, and cleave unto with their carnal affections. The ministration of the letter was glorious. ‘All this glory,'saith the apostle, ‘shall shortly disappear, shall vanish out of your sight,'according to the prediction of our Lord Jesus Christ, Matthew 24.

(2.) To the gradual removal of it. It departed as a thing will by its removal out of our sight. We by little and little lose the prospect of it, until it utterly disappears. How it was made so to disappear, at what time, in what degrees, by what acts of divine authority, must be spoken unto distinctly elsewhere. All the glorious institutions of the law were at best but as stars in the firmament of the church, and therefore were all to disappear at the rising of the Sun of Righteousness.

Τῷ Θεῷ δόξα.