The new covenant.
Religion is only possible and of advantage as based upon an understanding between man and God. The perpetuation of the word covenant, in the New as well as in the Old Testament, shows how essential this idea is. And God's infinite mercy and royal condescension is shown in instituting a new covenant when the old was "ready to vanish away,"
I. AS RESULTING FROM THE OLD COVENANT.
1. It was necessitated by past failure. The first covenant had been repeatedly and flagrantly broken. As a system of morals, it was perfect and without flaw; but human nature, being corrupt, was unable to keep its conditions (Romans 7:12). Universal corruption witnessed to the hopelessness of salvation by such a method. And yet the transgressions of men were not thereby excused. The essential depravity of man was revealed in a stronger and more definite character; but it already existed, and was an occasion of the Divine anger. As the author of the Epistle to the Hebrews phrases it, God, "finding fault with them" (Hebrews 8:8) reminds Judah and Israel of his delivering mercy ("I took them by the hand," etc.), and declares his constancy and uninterrupted tenderness ("I was an husband," etc.).
2. It illustrated Divine mercy. In strict justice the transgressors of the Law had no claim to any consideration. They had incurred the righteous displeasure of God. But his merciful purpose was not laid aside. Another opportunity of salvation was afforded, and when the first covenant failed, a second covenant was designed of grander conception and more universal adaptation. The love of God, affronted, does not withdraw itself, but busies itself with new schemes to supplement human frailty and diminish the occasions and possibilities of failure.
II. IN ITS DISTINCTIVE DIFFERENCE FROM IT. It is evident from this description that the gospel dispensation is referred to. The characteristics of the new covenant are mentioned as differing from those of the old in:
1. Inwardness. A form of speech signifying that the Law would be rooted in the affections of men, and grow up within them as a second nature. Paul, whilst conscious of the condemnation of the Law, yet approved it as "holy, and just, and good." No longer will it be a limiting, restraining influence acting from without, but an impulse and inspiration from within. It is much the same in effect as when God promises to give his Spirit to men. And, indeed, a work like this—the new birth—as it is beyond the power of man, must be effected by the power of God. He will reveal himself to them by an inward experience.
2. Universality. A revelation of this kind will naturally be more extensive than one which appeals first to the intellect. Being spiritual and experimental, it will anticipate and underlie intellectual apprehension. The child and the unlearned person will thereby be placed on an equality with the scholar and the wise man. Yet is not this light given to Israel, or Judah, or to any others, apart from their own voluntary acceptance of it. It is to be distinguished from the natural light of conscience as involving a voluntary submission of the will to the revealed will of God, and as originating in the recognition of a new filial relation between the soul and God. Thus it is said, "He will reveal himself to them as he does not unto the world." And because of the supernatural character of this revelation, "the least" are placed at an advantage relatively to "the greatest;" for "Not many wise men after the flesh, not many mighty, not many noble, are called" (1 Corinthians 1:26). The possession of this Divine illumination will of itself constitute a man a citizen of the new Israel, of which it is an essential feature that all its constituents shall know God.
3. Absoluteness and duration. "I will forgive their iniquity, and I will remember their sin no more." Acceptance with God is, therefore, final and complete. Under the new covenant the sins of the redeemed are not only forgiven, but forgotten; not only cancelled, but "blotted out as a morning cloud" (Isaiah 44:22); not only removed from before his face, but "cast behind his back into the depths of the sea" (Micah 7:19). Under the Levitical priesthood, offering for sins had frequently to be made, being in itself powerless to take them away; but Christ's sacrifice, being of absolute avail with God, would only have to be once offered in order "to perfect forever them that are sanctified" (Hebrews 10:14).—M.