This is an Experimental addition to the website – It is a large file.

Owen’s discussion of the Covenant of Grace is justly famous, although Owen was a Congregationalist and actually a Paedobaptist, the theology expressed is the historic Baptist covenant theology that so many of us have lost sight of. It differs from the Presbyterian understanding. A more accessible read is Arthur Pink’s “The Divine Covenants” (available to download on this site).

This text was from John Owen’s exposition of Hebrews and I have tried to modernise Owen’s language slightly without changing the meaning.

(This was part of a project in which I hoped to produce an essay that clarified the Baptist understanding of the covenants –but the exercise became largely redundant when I found the work by Arthur Pink).

 

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JOHN OWEN on HEBREWS Chapter 8 Verse 6.

 

Table of Contents

Contents.................................................................................................. 1

Introduction.............................................................................................. 3

The Jewish church-state........................................................................... 3

The Excellence of Christ............................................................................ 3

The Excellence of His Ministry.................................................................... 3

1  The timing of the new covenant............................................................ 3

2  The Ministry of Christ.......................................................................... 4

3  How Christ Obtained His Ministry......................................................... 4

4  The Quality of Christ’s Ministry............................................................. 5

5  The Degree of Pre-eminence............................................................... 5

The Excellence of His Covenant................................................................. 5

1  Christ as Mediator............................................................................. 6

1.1 There must be different parties........................................................ 6

1.2  The Parties must need Mediation.................................................... 6

1.3  The Mediator must be Mutually Acceptable........................................ 6

1.4  The Perfect Mediator shares Both Natures........................................ 7

1.5   The Mediator must be Willing......................................................... 7

1.6  Two things required of the Mediator................................................. 7

1.7 The Mediator must give Assurance to Both Parties.............................. 7

2.The determination of Christ’s mediatory office in the new covenant;............. 8

2.1  He was Mediator of a Covenant....................................................... 8

2.2  Which was the “Old Covenant”?...................................................... 8

The Adamic Covenant....................................................................... 9

Seen as a Law Only....................................................................... 9

Seen as a Covenant...................................................................... 9

God’s part of the Adamic Covenant................................................... 9

Man’s part of the Adamic Covenant................................................... 9

The Adamic Covenant not the Old Covenant of Hebrews 6.8.................... 9

The Adamic covenant could not be called a testament.......................... 9

The Adamic Covenant had long since ceased as a covenant................ 9

The Church was never under the Adamic covenant............................ 10

Other Federal Transactions............................................................. 10

The Sinaitic Covenant..................................................................... 10

3. The proof of the excellence of the nature of the New Covenant: it was “established on better promises       11

Every Covenant founded on Promises.................................................. 11

The New Covenant is founded on Better “Promises”............................... 13

Two Covenants or One?........................................................................... 13

Preliminary Clarifications........................................................................ 14

The Plausibility of the One Covenant View.................................................. 14

The Differences Between the “Administrations”........................................ 14

1  The manner of the declaration of God’s will........................................ 14

2  The Plentiful Communication of Grace.............................................. 15

3  The Manner of Access to God.......................................................... 15

4  The Way of Worship....................................................................... 15

5  The Extent of the Dispensation of the Grace of God............................. 15

The Lutheran Insistence on Two Distinct Covenants.................................... 15

The Two Covenants are distinct covenants................................................. 16

The First Covenant was a Distinct Covenant............................................... 18

It had particular purposes..................................................................... 18

It did not supersede the Covenant with Abraham...................................... 19

The Purposes of the Old Covenant........................................................... 20

Paul’s Twofold Enquiry......................................................................... 20

No-one saved or condemned by the Law................................................. 23

The Differences Between The Covenants................................................... 24

Rome’s wrong points of difference........................................................... 24

The Scriptural points of difference............................................................. 24

1 In Circumstance of Time.................................................................... 24

2 In Circumstance of Place................................................................... 24

3  In the Manner of Their Establishment.................................................. 25

4  In Their Mediators............................................................................ 26

5  In Subject Matter.............................................................................. 26

6  In Manner of Dedication and Sanction.................................................. 26

7 In Their Priesthood........................................................................... 27

8 In Their Sacrifices............................................................................. 27

9  In the Manner of Their Writing or Enrolment.......................................... 27

10  In Their Purposes.......................................................................... 27

11  In Their Effects............................................................................... 27

The Old Covenant a Ministration of Death.............................................. 28

The New Covenant A Covenant of Liberty.............................................. 28

How this Liberty is Communicated...................................................... 29

12  In the The Dispensation of the Holy Spirit........................................... 29

13  In the Decleration of the Kingdom of God............................................ 30

14  In their Substance and End.............................................................. 30

15  In the Extent of their Administration.................................................... 30

16  In their Effectiveness....................................................................... 30

17 In their Duration.............................................................................. 31

The Old Covenant had Lesser promises, not NO Promises.......................... 31

The Old Covenant was in itself unspeakable grace................................. 31

Obligations of the New Covenant........................................................... 32

 


 

Introduction

Hebrews Chapter 8 Verse 6. —But now he hath obtained a more excellent ministry, by howmuch also he is the mediator of a better covenant, which was

established on better promises.

 

In this verse the writer of the Letter to the Hebrews begins to discuss the differences between the old and new covenants, stating the pre-eminence of the new above the old, and of the ministry of Christ above the high priests on that account.

 

The Jewish church-state

The whole church-state of the Jews, with its ordinances and worship, and the privileges annexed to it, depended wholly on the covenant that God made with them at Sinai. But the introduction of this new priesthood that the apostle is describing, necessarily abolished that covenant, and put an end to all the ceremonies and rites associated wth it. This could not well be offered to them without the supply of another covenant, which should excel the former in privileges and advantages.

 

The Jews granted that it was the design of God to carry on the church unto a perfect  state, as had been declared on Hebrews 7; wherefore he would not lead   it backward, nor deprive it of any thing it had enjoyed, without provision of something better in its place. This, the apostle is here undertaking to declare. And he does it in his customary manner, arguing from such principles and testimonies as the Jews already held and admitted among themselves.

 

Two points are made to this purpose by express testimonies from the prophet Jeremiah:

1. That besides the covenant made with their fathers in Sinai, God had promised to make another covenant with the church, in his appointed time and season.

2. That this other promised covenant should be of another nature than the former, excelling it in spiritual advantages, and in breadth of admission {alternative words ;eligibility, scope, inclusion, inclusiveness,}.

 

From these two points, the apostle infers the necessity of a time coming when the first covenant that the Jews held to and trusted would have to be abrogated.

 

And here he proceeds to declare the nature of the two covenants and where they differ. This is the subject of the remainder of this chapter.

 

 

The Excellence of Christ

This verse is a transition from one subject to another. Paul has just demonstrated the pre-eminence of the priesthood of Christ above that of the earthly high-priests of the law, and he now moves on to show the superiority of the new covenant above the old.

 

And in the course of this new discussion the apostle ably proves and confirms his last argument, of the pre-eminency of Christ, from the qualities of the new covenant of which Christ was the mediator

The Excellence of His Ministry

 

The text can be taken in two parts: The first part being an assertion of the excellence of  the  ministry of Christ. This he expresses by way of comparison; “He hath obtained a more excellent ministry:” and then he declares the degree of that comparison; “By how much also.” Secondly, he supplies the proof of this assertion; in that Christ is “the mediator of a better covenant, established on better” or “more excellent” promises. In the first part of there occur these five things: —

 

1   The note of its introduction; “But now:”

2  What is implied in the assertion  about the Lord Christ; and that is a  “ministry:”

3  How he came by that ministry; “He hath obtained it:”

4  The quality of this ministry; it is “better” or “more excellent” than the other:

5      The measure and degree of this excellence; “By how much also:”

all of which must be addressed, for the opening of the words: —

 

1  The timing of the new covenant

The introduction of the assertion is by the particles nuni< de>, —”but now.” Nu~n, “now,” is a note of time, of the present time. But it is true that there are some instances where these adverbial particles  (conjoined as here) do not seem to denote any time or season, but are merely adversative, eg  Romans 7:17; 1  Corinthians 5:11, 7:14. But even in those places there does seem to be some respect to time also; and so it shouldn’t be excluded here.

 

As the opposition of the new covenant to the old covenant and to the Levitical priesthood is being intimated; so is the timing of the introduction of the new new covenant and the better ministry that accompanied it. — ‘“now,” at this time, which is the season that God has appointed for the introduction of the new covenant and ministry.’ To the same purpose The apostle expresses the same thought, treating of the same subject, in  Romans 3:26: “To declare ejn tw~| nu~n kairw~|,” “at this instant season,” now the gospel is preached, “his righteousness.”

 

Obs. I. God, in his infinite wisdom, gives proper times and seasons to all his dispensations to and towards the church. —So the accomplishment of these things was in “the fullness of times,”  Ephesians 1:10; that is, when all things rendered it seasonable and suitable for the condition of the church, and for the manifestation of his own glory. He hasteneth all his works of grace in their own appointed time,  Isaiah 60:22. And our duty it is to leave the ordering of all the concerns of the church, in the accomplishment of promises, to God in his own time,  Acts 1:7.

 

2  The Ministry of Christ

That which is ascribed unto the Lord Christ is leitougri>a, —a “ministry.” The priests of old had a ministry; they ministered at the altar, as in the foregoing verse. And the Lord Christ was “a minister” also; so the apostle had said before, he was lei>tourgov tw~n ajgi>wn, verse 2, —”a minister of the holythings.” For this reason he had a “liturgy,” a “ministry,”a service, committed to him. By God the Father And this included two elements: —

 

(2.1.) That the office Christ undertook was that of ministry. He is not called a minister with respect to one particular act of ministration;— as we are said to “minister unto the necessity of the saints,” which yet denotes no office in them that do so. But he had a standing office committed to him, as the word imports. In that sense also he is called dia>konov, a “minister” in office,  Romans 15:8.

 

(2.2.) Subordination under God. With respect unto the church his office is supreme, accompanied with sovereign power and authority; he is “ Lord over his own house.” But he holds his office in subordination to God, being “faithful unto him that appointed him.” In like manner the angels are said to minister unto God, Daniel 7:10; that is, to do all things according to his will, and at his command. So had the Lord Christ a ministry. And we may observe, —

 

Obs. II. That the whole office of Christ was designed for the accomplishment of the will and dispensation of the grace of God. For these ends his ministry was committed to him. We can never sufficiently admire the love and grace of our Lord Jesus Christ, in undertaking this office for us. The greatness and glory of the duties which he performed in the discharge of it, with the benefits we receive from them, are unspeakable, being the immediate cause of all grace and glory. Yet we are not absolutely to rest in them, but to ascend by faith to the eternal spring of them. This is the grace, the love, the mercy of God, all acted in a way of sovereign power. These are everywhere in the Scripture represented as the original spring of all grace, and the ultimate object of our faith, with respect to the benefits which we receive by the mediation of Christ. His office was committed to him by God, even the Father; and his will did he do in the discharge of it. Yet also, —

 

Obs. III. The condescension of the Son of God to undertake the office of the ministry on our behalf is unspeakable, and for ever to be admired. —It will appear so especially, when we consider who it was who undertook it, what it cost him, what he did and wet through in the accomplishment and discharge of it, as it is all expressed in  Philippians 2:6-8. Not only does what he continues to do in heaven at the right hand of God belong to this ministry, but all that he suffered upon the earth. His ministry, in the undertaking of it, was not a dignity, a promotion, or a revenue,  Matthew 20:28. It is true, it issued in glory, but not until he had undergone all the evils that human nature is capable of undergoing. And we ought to undergo anything cheerfully for him who underwent this ministry for us.

 

Obs. IV. The Lord Christ, by undertaking this office of the ministry, has consecrated and made honourable that office to all that are rightly called  into it, and do rightly discharge it. —It is true, his ministry and ours are not of the same kind and nature; but they agree in this, that they are both of them a ministry to God in the holy things of his worship. And considering that Christ himself was God’s minister, we have far greater reason to tremble in ourselves on an apprehension of our own insufficiency for such an office, than to be discouraged with all the hardships and contests we meet with in the world on account of it.

 

3  How Christ Obtained His Ministry

The words of our text express the general way in which our Lord Christ came into this ministry. Te>teuce, —”He obtained it.” Tugca>nw is either “sorte contingo,” “to have a lot or portion;” or to have any thing befall a man, as it were by accident; or “assequor,” “obtineo,” to “attain” or “obtain” any thing which before we had not. But the apostle chose not to use this word for the especial call of Christ, or for the particular way he came into his ministry, but only to say in general that he had it, and possessed it, in the appointed season, not having possessed it before. The way he entered on the whole office and work of his mediation is expressed by  keklhrono>mnke,  Hebrews 1:4, — he had it by “inheritance;” that is, by free grant and perpetual gift, made to him as the Son. See the exposition on that place. (look this up)

 

There were two things that meet in Christ’s obtaining this ministry:

(l. ) The eternal purpose and counsel of God appointing him to it as an act of the divine will accompanied with infinite wisdom, love, and power.

(2.) The actual call of God, especially his annointing with the Spirit above measure for the holy discharge of his whole office. Thus did he obtain this ministry, and not by any legal constitution, succession, or carnal rite, as did the priests of old. And we may see that,

 

Obs. V. The exaltation of the human nature of Christ into the office of this glorious ministry depended solely on the God ‘s sovereign wisdom, grace, and love. —When the human nature of Christ was united to the divine, it became, in the person of the Son of God, apropriate and able to make satisfaction for the sins of the church, and to procure righteousness and eternal life for all that do believe. But it did not merit that union, nor could it do so. For as it was utterly impossible that any created nature, by any act of its own, should merit the hypostatical union (union of natures), so it was granted to the human nature of Christ before any act of its own in the way of obedience to God.; for it was united to the person of the Son by virtue of that union. Wherefore, antecedently to it, it could merit nothing. Hence its whole exaltation, and the ministry that was discharged in it, depended solely on the sovereign wisdom and pleasure of God.

 

In this election of the human nature of Christ to grace and glory, we may see the pattern of our own. For if it was not on consideration of the obedience of the human nature of Christ that it was chosen for the grace of the hypostatical union, but of the mere sovereign grace of God; how much less could a foresight of any thing in us be the cause of God choosing us in him before the foundation of the world to grace and glory!

 

4  The Quality of Christ’s Ministry

The  comparative quality of Christ’s  ministry , in its excellence, is also expressed: Diaforwte>rav, — “More excellent.” The word is used only in this epistle in this sense, in  Hebrews 1:4, and here. The original word denotes only a difference from other things; but in the comparative degree, as here used, it signifies a difference with a preference, ie a comparative excellency. The ministry of the Levitical priests, was good and useful in its time and season; this of our Lord Jesus Christ so differed from it as to be better, and more excellent; pollw~| a]meinon. And, —

 

 

5  The Degree of Pre-eminence

The apostle answers the question “by how much was the ministry of Christ more excellent than that of the Levitical priests?” He answers in the word o[ow~|, — “byhow much.” ‘So much more excellent, by how much.’

 

The superiority of his ministry above that of the Levitical priests bears proportion to the excellency of the covenant he mediates  above the old covenant in which they  administered; of which more later.

 

This is the apostle’s assertion, concerning the excellency of the ministry of Christ. And with this he closes the discourse  about the pre-eminence of Christ in his office above the high priests of old. And indeed, this being the very hinge on which his whole controversy with the Jews  depended, he could not give  too much evidence, nor too full a confirmation.

 

For our own present concerns we are taught  that, —

 

Obs. VI. It is both our duty and our security to acquiesce absolutely in the ministry of Jesus Christ. —That which He was purposed for,  in God’s infinite wisdom and grace ; that which he was so equipped and fitted for by the communication of the Spirit in all fullness; that which all other priesthoods were removed to make way for, must  be sufficient and effectual for all the puposes God intended.

 

 It may be said, ‘This is that which all men do; all that are called Christians do fully acquiesce in the ministry of Jesus Christ.’ But if it is so, why do we hear the bleating of another sort of cattle? What do those other priests mean, and the repeated sacrifices, which make up the worship of the church of Rome? If they rest in the ministry of Christ, why do they appoint one of their own to do the same things that he has done once and for all, —namely, to offer sacrifice to God ?

 

The Excellence of His Covenant

 

Secondly, Paul adds the proof of his assertion; in that he is “the mediator of a better covenant, established on “better” or “more excellent promises

 

The proof of this assertion lies in the latter part of these words; “By how much he is the mediator of a better covenant, established on better promises” The words are so disposed, that some think the apostle intends now to prove the excellency of the covenant from the excellency of his ministry in it. But the other sense is more suited to the scope of the place, and the nature of the argument the apostle is pressing on the Hebrews. For, once suppose that there was indeed another, and a “better” covenant, to be established,  —which they could not deny, — and it plainly follows that he on whose ministry the dispensation of that covenant depended must be “more excellent” in that ministry than they of the covenant which was to be abolished. However, it may be granted that these things mutually corroborate and illustrate one another. Such as the priest is, such is the covenant; such as the covenant is in dignity, such is the priest also.

 

In the text there are three things observable: —

 

1. The nature of Christ’s ministry is declared, he was a “mediator:”

 

2. He is declared mediator of the new covenant; “of a better covenant:”

 

3. The proof or demonstration of the superior nature of this covenant; it was “established on better promises:” —

 

1  Christ as Mediator

His office is that of a mediator, —mesi>thv, one that interposed between God and man, to do all the things required to establish a covenant between them.

 

But this description of a mediator is also wholly applicable to Moses, and suited to his office in giving the law. See Exodus 20:19; Deuteronomy 5:27, 28.

 

Exodus 20:19;  And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

 

Deut 5:27&28. Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it. And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.

 

What is said here does immediately belong to the mediatory office of Christ, but it is not unique to it. In fact, it excludes the principal parts of His mediation. And while there is nothing here that does not belong to Christ’s [I]prophetical[/I] office, it would be improperly applied as a description of such a (substitutionary redeeming) mediator as Paul does intend.

Therefore, when Paul comes later to declare what distinguishes such a mediator of the covenant as he intended, he expressly cites Christ’s “death for the redemption of transgressions,”  Hebrews 9:15; affirming that ”for that cause he was a mediator.”

 

But there is nothing of this in the description given us here of this office. This the apostle does elsewhere, in 1 Timothy 2:5, 6,

“There is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all.”

The principal part of his mediation consisted in the “giving himself (as) a ransom,” or a price of redemption for the whole church. Which is why this description of a mediator of the new testament is feigned only, to exclude his satisfaction, or his offering himself to God in his death and blood-shedding, with the atonement made thereby.

 

The Lord Christ, then, in his ministry, is called mesi>thv, the “mediator” of the covenant, in the same sense as he is called e]gguov, the “surety;” which we see from the exposition on  Hebrews 7:22. He is, in the new covenant, the mediator, the surety, the priest, the sacrifice, all in his own person. The ignorance and want of a due consideration of this, are the great evidence of the degeneracy of Christian religion.

 

Whereas this is the first general notion of the office of Christ, that which comprises the whole ministry committed to him, and contains in itself the special offices of king, priest, and prophet, by which he discharges his mediation, some things must be mentioned that are declare its nature and use. And to this end we may observe,

1.1 There must be different parties

That for there to be a mediator there must be different parties willing to be involved in the covenant, (as there must be in every contract of any kind). So says our apostle, “A mediator is not of one, but God is one,”  Galatians 3:20; that is, if there were none but God concerned in this matter, as is the case in an absolute promise or a sovereign precept, there would be no need of or place for a mediator. Such a mediator as Christ is. So our consent to the covenant is required in the very notion of a mediator.

 

1.2  The Parties must need Mediation

The parties entering into covenant will be in a state and condition that prevents them treating immediately with each other as to the ends of the covenant; for if they can do so then a mediator to go between is altogether needless.

 

This was the case in the original covenant with Adam, which had no mediator. But in the giving of the law at Sinai, which was to be a covenant between God and the people, they found themselves utterly insufficient for an immediate treaty with God, and therefore desired that they might have an intermediary to go between God and them, to bring his proposals, and carry back their consent, Deuteronomy 5:23-27. And this is the voice of all who are  really convinced of the holiness of God, and of their own condition. Such is the state between God and sinners. The law and the curse of it did so interpose between them, that they could not enter into any immediate treaty with God,  Psalm 5:3-5. This made a mediator necessary, so that the new covenant might be established; of which more later.

 

1.3  The Mediator must be Mutually Acceptable

The mediator must be accepted, trusted, and rested in by both sides, or both parties mutually entering into covenant. An absolute trust must be placed in him, so that each party may be fully obliged in what he undertakes on their behalf; and those who do not accept his terms can have no benefit by, or no interest in the covenant. So was it with the Lord Christ in this matter. On the part of God, He reposed the whole trust of all the concerns of the covenant in him’ “Behold,” saith he of him, “my servant, whom I uphold; mine elect, in whom my soul delighteth,” or is “well pleased,” —ejn w+| eujdo>khsa, Isaiah 42:l; Matthew 3:17. When he undertook this office, and said, “Lo, I come to do thy will, O God,” the soul of God rested in him,  Exodus 23:21;  John 5:20-22. And to him he gives an account at last of his discharge of his task,” I have glorified thee on the earth: I have finished the work which thou gavest me to do “John 17:4. And on our part, unless we resign ourselves absolutely to a complete trust and reliance on him, and unless we accept  all the terms of the covenant as proposed by him, and engage to stand by all that he has undertaken on our behalf, we can have neither share nor interest in this matter.

 

1.4  The Perfect Mediator shares Both Natures

 A mediator must be a middle person between both parties entering into a covenant; and if they are of different natures, a perfect, complete mediator ought to comprise each of their natures in the same person.

 

1.5   The Mediator must be Willing

A mediator must be one who voluntarily and of his own accord undertakes the work of mediation. This is required of every one who will effectually mediate between any persons at variance, to bring them to an agreement on equal terms. So it was required that the will and consent of Christ should concur in his acceptance of this office; and that hedid so, he expressly testifies,  Hebrews 10:5-10.

 

Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: 10:6 In burnt offerings and sacrifices for sin thou hast had no pleasure. 10:7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 10:8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 10:9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

 

It is true, he was appointed by the Father to this office; hence he is called his “servant,” and constantly witnesses of himself, that he came to do the will and commandment of him that sent him: but what he had  to do in thedischarge of this office,  could not, according to any rule of divine righteousness, be imposed on him without his voluntary consent. And this was the ground of the eternal compact between the Father and the Son, with respect to his mediation; And the testimony of his own will, grace, and love, in the acceptance of this office, is a principal motive to that faith and trust which the church places in him, as the mediator between God and them.

 

Upon this, his voluntary undertaking, does the soul of God rest in him, and God reposes the whole trust in him of accomplishing God’s will and pleasure,  the design of his love and grace in this covenant,  Isaiah 53:10-12.

 

And the faith of the church, on whch salvation depends, must be inseparably accompanied by love to his person. Love to Christ is no less necessary to salvation than faith in him. And as faith is resolved into the sovereign wisdom and grace of God in sending him, and Christ’s own ability to save to the uttermost those that come to God by him; so love arises from the consideration of Christ’s own love and grace in his voluntary undertaking of this office, and his discharge of it.

 

 

1.6  Two things required of the Mediator

In this voluntary undertaking to be a mediator, two things were required: —

 

[1.] That he should remove whatever kept the covenanters at a distance, whatever was a cause of enmity between them. For it is supposed that there was such an enmity, or there had been no need of a mediator. Therefore in the covenant made with Adam, where there was no enmity between God and man, there was no mediator. But the design of this covenant was to make reconciliation and peace. On this, therefore, depended the necessity of satisfaction, redemption, and the making of atonement, by sacrifice. For man having sinned and apostatized from the rule of God, thereby bringing himself under Gods wrath, according to the eternal rule of righteousness, and in particular the curse of the law, there could be no new peace and agreement made with God unless due satisfaction were made for these things. For although God was willing, in infinite love, grace, and mercy, to enter into a new covenant with fallen man, yet he would not do it to the prejudice of his righteousness, the dishonour of his rule, and the contempt of his law. Therefore noone could undertake to be a mediator of this covenant, but one that was able to satisfy the justice of God, glorify his government, and fulfill the law. And this could be done by no-one but Christ, concerning whom it might be said that “God purchased his church with his own blood.

 

And [2.] That he should procure, in a way suited to the glory of God, the actual delivery of all the good things prepared and proposed in this covenant; that is, grace and glory, with all that is associated with them, on behalf  of those whose surety he was. And this is the foundation of the merit of Christ, and of the grant of all good things to us for his sake.

 

1.7 The Mediator must give Assurance to Both Parties

(1.7.) It is required of this mediator, as such, that he give assurance to and undertake for the parties mutually concerned, the accomplishment of the terms of the covenant, undertaking on each hand for them: —

 

[1.] On the part of God towards men, that they shall have peace and acceptance with him, in the sure accomplishment of all the promises of the covenant. This he does only declaratively, in the doctrine of the gospel, and in the institution of the ordinances of evangelical worship. For he was not a surety for God, nor did God need any, having confirmed his promise with an oath, swearing by himself, because he had no greater to swear by.

 

And [2.] On our part, he undertakes to God for our acceptance of the terms of the covenant, and our accomplishment of them, by his enabling us to do so.

 

These things, among others, were necessary in a full and complete mediator of the new covenant, such as Christ was. And, —

 

Obs. VII. The provision of this mediator between God and man was an effect of infinite wisdom and grace. It was the greatest and most glorious external effect ever produced by them or that will be in this world. The creation of all things at first out of nothing was a glorious effect of infinite wisdom and power; but when the glory of that design was eclipsed by the entrance of sin, this provision of a mediator, — one through whom all things were restored into a condition  bringing even more glory to God, and securing for ever the blessed estate of those whose mediator he is, —this is accompanied with more evidences of the divine excellencies than even creation. Ephesians 1:10. “That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:”

 

2.The determination of Christ’s mediatory office in the new covenant;

Two things are added in the description of this mediator:

[1.] That he was a mediator of a covenant;

 

And [2] That this covenant was better than another of which he was not the mediator: —

 

2.1  He was Mediator of a Covenant

 He was the mediator of a “covenant.” And two things are supposed in this: —

 

[1.] That there was a covenant prepared between God and man; that is, it was so far made, as that God who made it had prepared the terms of it in a sovereign act of wisdom and grace..