Of the abrogation of the old
covenant, or first administration of it, and the introduction of the new, or
second administration of it
John Gill
When we
speak of the Abrogation of the Covenant this is to be understood, not of the
covenant of grace, as to the matter and substance of it, which remains
invariably the same in all periods of time; it is an everlasting covenant; it
is ordered in all things and sure; it can never be broken and made void; every
promise of it is unalterable, and every blessing irreversible; the covenant of
peace can never be removed; it will stand firm to all
generations; but with respect to the form of the administration of it only,
even the form of it, under the former, or Old Testament dispensation, before
described; and in order to set this in its true and proper light,
1. First, Let it be observed,
that it was never designed that the first administration of the
covenant of grace should continue always in that form; it was foretold that
there should be a cessation of it, and therefore it might be expected.
1a. It was only intended to
continue for a certain time, called, "The time of reformation", #Heb
9:10 when there would be a reform from burdensome rites and ceremonies;
or "of correction", when what was faulty and deficient would be
corrected, amended, and become perfect; or "of direction", when the
saints would be directed to look to Christ, the substance of types and figures,
and for perfection in him; the same with "the time appointed of the
Father", until which time, children, though heirs, are under tutors and
governors; so the Israelites were under the elements of the
world, the ceremonies of the former dispensation, under the tutorage and
pedagogy of the law: for the "law", the ceremonial law, was their
"schoolmaster unto Christ", that led them to him, and instructed them
in him; but when he came, they were no longer under a schoolmaster; and this
was when "the fulness of time was come", agreed on between the Father
and the Son; at which time the Son was sent, "that they
might receive the adoption of children", and be no more considered as in
their nonage, and as needing the instructions of a schoolmaster, #Ga 3:1-4
3:24,25.
1b. The ancient form of the
administration of the covenant of grace, in a course of time,
was limited to a certain people in a certain country, worshipping at a certain
place, and sacrificing on the same altar. The word, worship and service of God,
peculiarly belonged to the Jews, which was their distinguishing privilege above
all the nations of the world, #Ps 147:19,20 Ro 3:1,2 9:4. All their males were
obliged three times in the year to appear at Jerusalem and worship together;
and all their offerings and sacrifices were to be brought
and offered on the altar there, and no where else, #De 12:11,14 16:16. Now such
a state of things was never designed to continue always; since when Shiloh, the
Messiah, should come, there would be a gathering of the people to him, of
people out of all nations of the world, who were to be blessed in him; he was
to be set up as an ensign to them, to whom they would seek;
from the rising of the sun to the going down of the same, his name was to be
great among the Gentiles, and incense to be offered to it in every place, #Ge
49:10 #Isa 11:10 Mal 1:11. Now to such a dispensation the former state of
things could never suit, and therefore could not be intended to be continued;
the people of all nations could never be convened into one country, and worship
at one place, and sacrifice on one altar.
1c. It is expressly foretold,
that there would be "a new covenant", or a new administration of it;
and that the former, in course, would cease, #Jer 31:31,32 and it is upon this
the apostle reasons, and proves the abrogation of the former covenant, "in that he saith a new covenant, he hath made the first
old", #Heb 8:8,13. Particularly it was foretold, that sacrifices should
cease, and be no longer acceptable to God; which were a considerable branch of
the administration of the old covenant. These were from the beginning, as early
as the first manifestation of the covenant of grace to fallen man: indeed,
while they were in use by divine appointment, they were not
in such high esteem with God as moral obedience and spiritual services, #1Sa
15:22 Ps 69:30,31 Ho 6:6. And plain hints were given, that the time would come
when they should be no more practised and regarded David had knowledge, by the
inspiration of the Spirit of God, of what Christ, the surety of his people,
said to his divine Father in the council and covenant of peace, and what he
would say again when he came into the world to be their
Saviour; "Sacrifice and offering thou didst not desire", &c.
"Then said I, Lo, I come", &c. #Ps 40:6,7 Heb 10:5-7. Christ's
coming into the world to offer up himself a sacrifice for the sins of his
people, was virtually saying, that God would have legal sacrifices no longer
ordered up, and would no more accept of them. And Daniel expressly says, that
the Messiah would "cause the sacrifice and the oblation
to cease"; the daily sacrifice, and every other offering according to the
law, #Da 9:27. And the Jews themselves say, {1} "that all sacrifices will
cease in time to come (in the time of their vainly expected Messiah) but the
sacrifice of praise."
According
to prophecy, the Levitical priesthood, with which so many rites and ceremonies
were connected, and upon which sacrifices were established, and in the exercise
of which they were performed, was to be changed; the Messiah was to come, an
High Priest of another order of priesthood than that of Aaron; "Thou art a
priest for ever after the order of Melchizedek", #Ps 110:4 which are the
words of God the Father to Christ, and from whence the apostle
argues the imperfection of the Levitical priesthood, and the change of it; and
also of necessity the change of the whole law, on which it was founded, #Heb
7:11,12 7:15-17.
The ark was something very
remarkable in the former dispensation; in it was the Decalogue,
and on the side of it the whole body of the Jewish laws; it was a token, and
indeed the place of the divine presence, and a type of Christ, a symbol of the
covenant; and therefore called the ark of the covenant, and included the whole
of the ceremonial law; and is put for the whole service and worship of that
dispensation. Now of this it is foretold, that there would be a time when it
should be no more, and should not be so much as thought of
any more, #Jer 3:16.
The ecclesiastical, as well as
civil state of the Jews, was to be shaken and removed; the one is signified by
the shaking of the heaven, as the other by the shaking of the earth, in #Hag
2:6 which the apostle explains of "the removing of things shaken, that those things which cannot be shaken may remain",
#Heb 12:26,27 even of the immovable kingdom after spoken of; the second
administration of the covenant of grace, which is to remain, and the ordinances
of it, until the second coming of Christ; whereas the ordinances of divine service
under the first covenant were so shaken as to be removed; and which were made
to be removed, as they have been, according to the above
prediction.
Prophecy was another
considerable way and means by which the covenant of grace was administered,
throughout the whole Old Testament dispensation; and it was foretold that this
should be sealed up, finished, and cease; for one part of the Messiah's
work, when come, was to seal up the "vision and prophecy", #Da 9:24
all the visions and prophecies of the Old Testament were to have, and had their
accomplishment in Christ; were to be sealed up and fulfilled in him, the sum
and substance of them; or to "seal up the vision and prophet"; the
prophets were to be till John, the forerunner of Christ, and no longer: after
Christ, the great Prophet to be raised up, like unto Moses,
there was to be no other, he only is to be heard; whatever scheme of things,
either as to doctrine or worship, is set up, through pretended vision and
prophecy, is to be disregarded; nor has any prophet risen up since prophecy, as
foretold, was at an end. From all this now it might be expected, that the first
and old administration of the covenant would in time cease.
2. Secondly, There are reasons
to be given why the first covenant should and must cease.
2a. It was a typical covenant;
the people on whose account it was made, was a typical
people, typical of the whole Israel of God, consisting of Jews and Gentiles; of
the spiritual Israel, chosen of God, redeemed by Christ, and who shall be saved
with an everlasting salvation; the works, duties, and services enjoined them,
and required of them with so much strictness, rigour, and severity, were
typical of the obedience of Christ, the surety of the spiritual Israel; of that
righteousness he was to fulfil and bring in, by which they
are made righteous in the sight of God. The blessings promised unto them were
typical ones; they were only shadows of good things, of spiritual blessings
that were to come by Christ, #Heb 10:1 9:11. As the earthly Canaan was a type
of the heavenly inheritance, obtained in him; the sacrifices offered under that
covenant were typical ones; the priests that offered them, the garments
they offered them in, and the gifts and sacrifices offered by them,
"served to the example and shadow of heavenly things", #Heb 8:4,5
9:23. The mediator of it, Moses, was a typical mediator, typical of Christ, the
Mediator of the new covenant; the blood with which the first testament, or
covenant, was dedicated and confirmed, was typical blood, typical of the blood
of Christ, called, "The blood of the everlasting
covenant", #Heb 9:18 13:20. Now when the Antitype of all this came, the
types must cease; when Christ, the body, the sum and substance appeared, these
shadows must flee away, and disappear, in course, #Col 2:17.
2b. It was a faulty covenant,
and therefore it was proper it should give way to a new and
better covenant; so the apostle reasons; "for if that first covenant had
been faultless, then should no place have been sought for the second",
#Heb 8:7,8. Not that there was anything sinful or criminal in the first
covenant, but it was defective; there were some deficiencies in it, which made
the abrogation of it necessary.---
2b1.
It did not exhibit Christ present, only in figure, in
promise, and
in prophecy; it only signified, that he would
come and save
his people; but it did not hold forth salvation
as wrought
out by him; it gave an intimation of the
righteousness
of Christ, that he was to bring in, but not as
brought
in; under it the propitiation, reconciliation, and
satisfaction
for sin, were not made, nor redemption from it
obtained;
wherefore Christ became the propitiation "for the
remission of
sins that are past"; and he suffered death "for
the
redemption of the transgressions that were under the
first
testament", #Ro 3:25 Heb 9:15.
2b2. The
sacrifices then offered were imperfect; for some sins
there were no
sacrifices appointed, as for sabbath breaking,
murder,
adultery, &c. and those that were appointed, could
not
really take away sin; at most they only made a typical
expiation,
not a real one; they sanctified only "to the
purifying of
the flesh"; but could not remove sin from the
conscience,
and "purge that from dead works"; that only the
blood of
Christ could do, #Heb 9:13,14.
2b3. There
was but a small measure of the gifts and graces of the
Spirit
bestowed on men under the first covenant; for though
there were
here and there one on whom great gifts, and much
grace were
bestowed, as Abraham and David, &c. yet in
common,
it was but a scanty measure of grace, light,
knowledge,
and holiness, that was given to ordinary saints;
and the
communication was made, for the most part, only to
Israelites,
and but to a few among them, a remnant,
according to the
election of grace.
2b4. It was a
state of darkness and obscurity under that
covenant; it
was like a night season, in which lamps are
lighted, and
torches used; such was the sure word of
prophecy; it
was like a light or lamp in a dark place; there
was
light in some particular persons, as in the prophets,
and it was
held forth by them; but in general there was but
little among
the people, who "could not stedfastly look to
the end of
that which is abolished", the ceremonial law;
under which
the mysteries of grace were couched, were
clouded,
and lay hid; they could not clearly see the end,
design, and
scope of them; though there were glorious
promises of
grace, these were covered with the veil of
ceremonies,
of which the veil, on the glory of the face of
Moses, was a
type, #2Co 3:7,13.
2b5. It was a
state of bondage; this covenant was signified by
Hagar the
bondwoman, and by mount Sinai, which gendered to
bondage, and
answered to Jerusalem, as it was in the
apostle's
time; to the state of the Jews then, who were in
bondage
with their children: and the Israelites, while in
their nonage,
while children, were in bondage, under the
elements of
the world, which brought upon them a spirit of
bondage to
fear; for such a number of laws and ordinances
being given
them, to the breach of which death was annexed
without
mercy; and they so liable to break them, they,
through fear
of death, were all their lifetime subject to
bondage, #Ga
4:3,24,25 Ro 8:15 Heb 2:15.
2c. The rites and ceremonies by
which this covenant was greatly administered, are by the
apostle called, "weak and beggarly elements"; and being
"weak" and "unprofitable", there was, therefore, a
"disannulling" of them, #Ga 4:9 Heb 7:18,19. The sacrifices, which
were a principal part of them, could not make, neither them that did them, nor
the comers unto them, perfect, as to the conscience; they could not purge the
worshippers, or those that attended ceremonial services, so as that
they should have no more conscience of sin; they could not take away sin,
neither from the sight of God, nor from the conscience of the sinner; nor so as
that there should be no remembrance of them; for notwithstanding the daily
sacrifices, morning and evening, and others on particular accounts, there was an
annual remembrance made of them all, on the day of atonement, #Heb 9:9 10:1-4.
And especially when the great high priest was come, and his
sacrifice was offered, they were quite impotent and useless, to answer any end
at all: and therefore of right ought to cease, and be no more used; which
leads,
3. Thirdly, To the abrogation
of the first covenant, or of the administration of it; which
was signified by the rending of the veil between the holy place and the holy of
holies, at the death of Christ; whereby the way into the holiest of all was
made manifest, and all within exposed to open view; as are the mysteries of
grace, the veil of ceremonies being removed; and now, with boldness and
freedom, entrance is had into the holiest of all by the blood of Jesus, by a
new and living way, consecrated through the veil of his
flesh, which the former veil was a type of. The abrogation of the old covenant
is expressed by "breaking down the middle wall of partition", which
stood between Jews and Gentiles; such the ceremonial law was, and is so called
in allusion to the enclosure of the court of the Israelites, in the temple,
over which the Gentiles might not pass; and by abolishing and slaving the
enmity, even the law of commandments contained in
ordinances; the same ceremonial law, which had this name; because it indicated
the hatred of God against sin, and irritated the hatred of natural men to it,
by its numerous and wearisome rites; and because it was the occasion of enmity
between Jew and Gentile, #Eph 2:14-16. It is moreover expressed by a
disannulling of the commandment, the commandment of the priesthood,
and of sacrifices and rites belonging to it; and even the whole ceremonial law,
as to be of no more force, nor any longer binding; so that no man,
henceforward, ought to "judge" another, with respect to them, nor
take upon him to command an observance of them, and require obedience to them,
#Heb 7:19 #Col 2:16,17. It is likewise expressed by "a blotting out the
hand writing of ordinances that was against us"; being
an accusation for sin, containing a charge of sin, and implying an
acknowledgment of it; as if they had given it under their hands, and showing
and owning that satisfaction for sin, and that expiation were not yet made;
wherefore when Christ came and paid the debt, he took up his bond, and
cancelled it, and blotted out this handwriting against his people, that it
might not be read any more, and nailed it to his cross;
where law and justice are directed to go for satisfaction, #Col 2:14. Once
more, the abolition of the first covenant, and its form of administration, is
signified by the fleeing away and disappearance of shadows. The law and its
ceremonies were only shadows of good things to come by Christ; when he, the Sun
of Righteousness, arose, these shadows fled; when he, the body, sum, and substance appeared, these disappeared: to this the
church has respect, #So 2:17 4:6.
Now the abrogation of the
first and old covenant, or of that form of administration of the covenant of
grace, was made, not at once, but gradually; and which the apostle
suggests, when he says; "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", #Heb 8:13. It began to decay, and there were some symptoms of a
decay of it at the Babylonish captivity, and under the second temple; when the
land of Canaan, a type of the heavenly inheritance, was seized upon by the
Chaldeans, the inhabitants carried captive, a governor
appointed over it by the king of Babylon, and people left in it to till it for
his use; the temple was burnt, and temple worship and service ceased for many
years, and the vessels of it were carried to Babylon; and though after a term
of years there was a return of the people to their own land, and the temple was
rebuilt, and worship restored; yet, as the Jews themselves own {2}, the ark and many other things were wanting in that temple; great
declensions there were, both in doctrine and worship; the sect of the Pharisees
arose, and set up their own traditions upon a level with the written word, if
not above it; and great confusion there was in the priesthood, that and the
civil government being blended together; and men were put into it, especially
towards the close of this period, that were very unfit for it;
and oftentimes obtained it by corruption and bribery; all which showed a decay,
and foreboded a change of things as near.
John the Baptist, the
forerunner of Christ, came and proclaimed the near approach of the Messiah; he
declared, that "the kingdom of heaven was at hand", #Mt
3:2. The gospel dispensation, the new administration of the covenant of grace,
and the blessings of it: his father, at his birth, called him "the prophet
of the Highest", who was to prepare his way, and give knowledge of salvation
to his people; and when he entered upon his office, he directed the people to
believe on Christ, who was to come; and quickly pointed him to them, saying,
"Behold the Lamb of God, which taketh away the sin of
the world", #Joh 1:29 which the lambs of the daily sacrifice, and all
other sacrifices, could not do. Christ himself appeared, and preached the same
as John had done, and began his ministry with the same words; but during his
life the ceremonies of the law continued in use: he himself was circumcised the
eighth day; his mother purified herself according to law, at the proper time, and presented him in the temple, cording to the
usual manner; at twelve years of age he went up with his parents to Jerusalem,
to keep the passover; and when he had entered on his public ministry, he
attended synagogue and temple worship; when he healed the leper he sent him to
the priest to offer his gift; and one of the last actions of his life, was
keeping the passover with his disciples; but at his death,
of right, though not in fact, all ceremonies ceased, and even the whole
dispensation or administration of the covenant, as it had been before in use;
all things now concerning him had an end, #Lu 22:37 all types and figures,
shadows, sacrifices, promises, and prophecies; he by his sacrifice, by his
sufferings and death, caused the sacrifice and oblation to cease, of right; nor
should any afterwards have been offered up, #Da 9:27 nor
any other rite and ceremony observed: yet, through the influence of Judaizing
teachers over weak minds, it was thought advisable to continue the use of some
of the ceremonies, at least for a time; after it was known by Peter and others,
that they were no longer in force, yet because of the many thousands of Jews,
who were all zealous of the law, it was judged proper that compliances
should be made, and charity and prudence to be exercised, that weak minds might
not be offended, until they were better instructed in the doctrine of Christian
liberty; which, when that was done, the use of them was strongly opposed
against the obstinate and self-willed, who were resolved to retain them at any
rate; and the saints were exhorted to stand fast in the liberty wherewith
Christ had made them free, and not to be entangled with the
yoke of bondage; by which means the Christian churches were freed from those
burdensome rites and ceremonies. But still the carnal Jews continued them, and
even sacrifices, until the destruction of Jerusalem, which put an end to them;
for according to the law of God, no sacrifice might be offered but at
Jerusalem, and upon the altar there; so that when the city, temple,
and altar were destroyed, they ceased to offer any sacrifice, and never have
offered any since; whereby that prophecy is remarkably fulfilled; "the
children of Israel shall abide many days without a sacrifice", #Ho 3:4 as
they have for nineteen hundred years, and still do; not even a passover lamb is
slain by them, as well as no other sacrifice offered; which yet they would
gladly offer, in defiance of Christ, the great Sacrifice,
were it not for the above law, which stands in their way, and by which they are
awed; and which is no small instance of the wisdom and goodness of God in
providence. Now it was a little before the destruction of Jerusalem the apostle
wrote the epistle to the Hebrews, and therefore, with great propriety, he says
of the old covenant, that it was not only decayed, and waxen old, but was
"ready to vanish away", #Heb 8:13. This being the
case,
4. Fourthly, The new covenant,
or the new administration of the covenant of grace, took place; and as the one
was gradually removed, the other was gradually introduced; and this observation
will serve to reconcile the different aeras fixed by different
persons, for the beginning of the new dispensation; some placing it at the
birth of Christ; offsets at the ministry of John the Baptist; others at the
death of Christ, and his resurrection from the dead; and others at his
ascension, and the effusion of the Holy Spirit on the day of Pentecost; whereas
these were so many gradual manifestations of it: at the birth of Christ,
undoubtedly, "the fulness of time" was come for
the redemption of his people from the law who were under it; and on which very
day the gospel was first preached by the angels to the shepherds, and
afterwards more clearly and fully by John, by Christ and his apostles: Mark the
evangelist, seems to make the beginning of the gospel of Jesus Christ the Son
of God, to be with the ministry of John the Baptist, #Mr 1:1-3 and which agrees
with what Christ says; "the law and the prophets were
until John"; they terminated in him, his ministry put a period to them;
"since that time the kingdom of God is preached" in a clearer manner,
and attended to by more than it was before, #Lu 16:16. Christ appeared, and
preached the gospel as never man did; grace and truth came by him in a clearer
and fuller manner than it ever had: he not only preached that the kingdom of heaven was at hand, as John did, but that it was
already come; though not with pomp, with outward show and observation, and was
actually among the people, #Lu 17:20,21. At his death, and by the shedding of
his blood, the New Testament was sealed, ratified, and confirmed by him, as the
Testator of it; and therefore called, "the blood of the New Testament, and
the blood of the everlasting Covenant", #Mt 26:28 Heb
13:20 of that new administration of the covenant which should always continue;
but this new dispensation more clearly appeared at his ascension, and by the
effusion of the Holy Spirit on the apostles at the day of Pentecost; at his
resurrection he gave them a commission to go into all the world and preach the
gospel to every creature; and ordered them to wait at Jerusalem until they were endued with the Holy Spirit, as they were on
the above day; whereby they were furnished and qualified to carry the gospel,
and preach it among all nations, as they did. And now it may be observed, that
the new administration of the covenant, under the gospel dispensation, lies in
the following things:
4a. In an exhibition
of Christ as come, and as become the author of eternal salvation; in it he is
set and held forth as incarnate; as having obeyed, suffered, and died, and has
made peace and reconciliation, and full satisfaction for sin; and has obtained
eternal redemption; has risen from the dead, and ascended to heaven, and has
received for and given gifts to men to preach his gospel; these various
articles of grace are comprised in the "great mystery
of godliness", #1Ti 3:16 and in those words, which are the sum of the
gospel declaration, "this is a faithful saying", &c. #1Ti 1:15.
4b. In a more clear and
extensive ministration of the gospel: it first began to be spoken
by Christ in the clearest and fullest manner it possibly could be; and then by
his apostles, who received it from him, and gifts to minister it; and who by
his orders carried it throughout the world, and preached it to every creature
under heaven, first to the Jews, and then to the Gentiles; and is,
"according to the commandment of the everlasting God, made known to all
nations, for the obedience of faith", #Ro 16:25,26 so
that the administration of the covenant is no longer restrained to a certain
people, but men of all nations have the benefit of it.
4c. In a freedom from all
bondage and servitude: not from the bondage of sin and Satan, common to all
believers under every dispensation; but from the rigorous exaction
of the law, as a covenant of works; from the yoke of the ceremonial law, and
from the judicial laws, as peculiar to the Jews; and which further lies in the
free use of things indifferent, and in the enjoyment of the privileges and
immunities of the gospel church state: this is the glorious liberty of the
children of God, the liberty with which Christ has made them free; and who receive
the Spirit of adoption, by whom they cry, Abba, Father; and
who is a free Spirit, and where he is, there is liberty.
4d. In a large communication
of the gifts and graces of the Spirit: of extraordinary gifts, which in the
first part of this administration were bestowed, not only upon the apostles, but upon common Christians, men and women, sons and
daughters, servants and handmaids, according to the prophecy of Joel, #Joe
2:28,29 of common and ordinary gifts, to fit men for the ordinary ministry of
the word; and of the special graces of the Spirit, in a greater degree to
saints in common; as a larger measure of faith, peace, joy, and comfort, and of
light and knowledge; for according to this covenant, and
the administration of it, all know the Lord from the least to the greatest; and
though John was greater than the prophets, the least in this kingdom of heaven,
or gospel dispensation, is greater than he, #Jer 31:34 Mt 11:11.
4e. In ordinances more
spiritual than the ordinances of divine service under the first covenant were, which are called "carnal" ones; but
these, which are Baptism and the Lord's Supper, do in a very lively and
spiritual manner represent the sufferings, death, burial, and resurrection of
Christ; and hold forth the blessings of the covenant of grace in a comfortable
way, and are the means of applying them to believers, to the increase of their
joy and peace; and these will continue throughout the
present administration of the covenant, even to the end of the world, #Mt
28:19,20 1Co 11:26. Of these ordinances I shall particularly treat elsewhere.
Now as the former
administration of the covenant was carried through the various periods of time
from the first exhibition, after the fall of Adam, to the first coming of Christ; so this second and new administration of the covenant
is carried through various successive periods, unto his second coming. The book
of the Revelation exhibits the state of the church from the resurrection of
Christ to his personal coming; and particularly the seven churches of Asia are
emblematical of it in each of the successive periods of time within that
interval; and represent it in its various changes and
vicissitudes, as sometimes in prosperity and sometimes in adversity; sometimes
in the freer use and enjoyment of the ministry of the word and ordinances, and
sometimes as under clouds, darkness, and discouragements, through persecutors
and false teachers, until the spiritual reign of Christ takes place; when the
whole earth will be full of the knowledge of the Lord, and be enlightened
with his glory; when the gospel will be in its purity everywhere, and the
ordinances kept as they were first delivered, and gospel churches set up, and
gospel discipline maintained everywhere; which will be followed with the
personal reign of Christ, the resurrection of the dead, the last judgment, and
the ultimate glory: of each of which in their proper place.
{1} Vajikra Rabba, s. 9. fol.
153. 1. and s. 27. fol. 168. 4.
{2} T. Bab. Yoma. fol. 21. 2.