(12) Merciful.--Literally, propitious. On the kindred word "make propitiation," see Hebrews 2:17.
To their unrighteousness.--Rather, to their unrighteousnesses, and their sins will I remember no more. The words "and their iniquities" are omitted by the best authorities. Here is given the third and chief promise: the characteristic of the new covenant is the full pardon of sin.
Of this new covenant, "ordained" on the three promises of an inward revelation, universal knowledge of God, and free pardon of sin, Jesus is the Mediator. How this is to be understood the writer himself will teach, for all these promises are present (virtually or formally) in the last portion of his argument (Hebrews 10:14-18). In part they belong to the new covenant from the beginning. The pardon is spoken of not as a gift to individuals, but rather as from the first a characteristic of the covenant (Hebrews 9:26; Hebrews 10:18). The first promise is seen in the gift of the Holy Spirit, and in the teaching represented by the Sermon on the Mount, in which inward principles of life take the place of many an outward rule. The second waits for full accomplishment, but is seen in the abolition of distinctions between nation and nation, and the common influence of the Holy Spirit.
This subject has presented difficulties, because it has been forgotten that this Scripture speaks of no sudden change in man's relation to God. The essential promises of the new covenant were not unknown under the old. "Thy law is within my heart" is the saying of one Psalmist; "Thou forgavest the iniquity of my sin," of another. But in regard to the nation there was failure. The rites of the Law did not lead to the perception of spiritual truths; ordinances which were intended to teach the divine intolerance of sin became mere ceremonies; external sanctions did not preserve the nation in true obedience to God's law. To all, the former covenant (like the first Tabernacle, Hebrews 9:9) was a parable, explained only when the new covenant (which was in truth before the old, Galatians 3:17) was "ordained."
8:7-13 The superior excellence of the priesthood of Christ, above that of Aaron, is shown from that covenant of grace, of which Christ was Mediator. The law not only made all subject to it, liable to be condemned for the guilt of sin, but also was unable to remove that guilt, and clear the conscience from the sense and terror of it. Whereas, by the blood of Christ, a full remission of sins was provided, so that God would remember them no more. God once wrote his laws to his people, now he will write his laws in them; he will give them understanding to know and to believe his laws; he will give them memories to retain them; he will give them hearts to love them, courage to profess them, and power to put them in practice. This is the foundation of the covenant; and when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and with comfort. A plentiful outpouring of the Spirit of God will make the ministration of the gospel so effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts. Oh that this promise might be fulfilled in our days, that the hand of God may be with his ministers so that great numbers may believe, and be turned to the Lord! The pardon of sin will always be found to accompany the true knowledge of God. Notice the freeness of this pardon; its fulness; its fixedness. This pardoning mercy is connected with all other spiritual mercies: unpardoned sin hinders mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings. Let us search whether we are taught by the Holy Spirit to know Christ, so as uprightly to love, fear, trust, and obey him. All worldly vanities, outward privileges, or mere notions of religion, will soon vanish away, and leave those who trust in them miserable for ever.
For I will be merciful to their unrighteousness,.... That is, sin; for all unrighteousness is sin, being contrary to the justice of God, and his righteous law: and the phrase is expressive of God's forgiveness of it, which is a very considerable article of the covenant of grace; mercy is the spring and original of pardon; it is what God delights in, and therefore he pardons freely; it is large and abundant, and hence he pardons fully; and this lays a foundation for hope in sensible sinners: and the way and means, in and by which God pardons, is the propitiatory sacrifice of his Son; and the word here rendered "merciful", signifies "propitious"; God pardons none but those to whom he is pacified, or rendered propitious by Christ; there is no mercy, nor pardon, but through him; he pardons on the foot of reconciliation and satisfaction for sin by Christ; so that forgiveness of sin is an act of justice, as well as of mercy; or it is an act of mercy streaming through the blood and sacrifice of Christ.
And their sins and their iniquities will I remember no more; by which are meant all kind of sin, original and actual; sins before and after conversion; every sin but that against the Holy Ghost, and that God's covenant people are never guilty of; these God remembers no more; he casts them behind his back, and into the depths of the sea, so that when they are sought for, they shall not be found; God will never charge them with them, or punish them for them: this is another phrase to express the forgiveness of sins, and distinguishes the new covenant from the old one, or the former dispensation; in which, though there were many typical sacrifices, and a typical removal of sin, yet there was a remembrance of it every year.
To their unrighteousness.--Rather, to their unrighteousnesses, and their sins will I remember no more. The words "and their iniquities" are omitted by the best authorities. Here is given the third and chief promise: the characteristic of the new covenant is the full pardon of sin.
Of this new covenant, "ordained" on the three promises of an inward revelation, universal knowledge of God, and free pardon of sin, Jesus is the Mediator. How this is to be understood the writer himself will teach, for all these promises are present (virtually or formally) in the last portion of his argument (Hebrews 10:14-18). In part they belong to the new covenant from the beginning. The pardon is spoken of not as a gift to individuals, but rather as from the first a characteristic of the covenant (Hebrews 9:26; Hebrews 10:18). The first promise is seen in the gift of the Holy Spirit, and in the teaching represented by the Sermon on the Mount, in which inward principles of life take the place of many an outward rule. The second waits for full accomplishment, but is seen in the abolition of distinctions between nation and nation, and the common influence of the Holy Spirit.
This subject has presented difficulties, because it has been forgotten that this Scripture speaks of no sudden change in man's relation to God. The essential promises of the new covenant were not unknown under the old. "Thy law is within my heart" is the saying of one Psalmist; "Thou forgavest the iniquity of my sin," of another. But in regard to the nation there was failure. The rites of the Law did not lead to the perception of spiritual truths; ordinances which were intended to teach the divine intolerance of sin became mere ceremonies; external sanctions did not preserve the nation in true obedience to God's law. To all, the former covenant (like the first Tabernacle, Hebrews 9:9) was a parable, explained only when the new covenant (which was in truth before the old, Galatians 3:17) was "ordained."
And their sins and their iniquities will I remember no more; by which are meant all kind of sin, original and actual; sins before and after conversion; every sin but that against the Holy Ghost, and that God's covenant people are never guilty of; these God remembers no more; he casts them behind his back, and into the depths of the sea, so that when they are sought for, they shall not be found; God will never charge them with them, or punish them for them: this is another phrase to express the forgiveness of sins, and distinguishes the new covenant from the old one, or the former dispensation; in which, though there were many typical sacrifices, and a typical removal of sin, yet there was a remembrance of it every year.