Act 3:25, Heb 8:10, 10:16 | Barnes | STEP | Verse 25. Ye are the children of the prophets . Greek, "�e are the sons of the prophets." The meaning is, not that they were literally the descendants of the prophets, but that they were their disciples , pupils, followers . They professed to follow the prophets as their teachers and guides . Teachers among the Jews were often spoken of under the appellation of fathers , and disciples as sons , . . As they were the professed disciples of the prophets, they should listen to them. As they lived among the people to whom the prophets were sent, and to whom the promises were made, they should avail themselves of the offer of mercy, and embrace the Messiah. And of the covenant . Ye are the sons of the covenant; that is, you are of the posterity of Abraham, with whom the covenant was made. The word "sons" was often thus used to denote those to whom any favour appertained, whether by inheritance, or in any other way. Thus, , "the children (sons) of the kingdom." : "The son of perdition." The word covenant denotes, properly, a compact or agreement between equals, or those who have a right to make such a compact, and to choose or refuse the terms. When applied to God and man, it denotes a firm promise on the part of God; a pledge to be regarded with all the sacredness of a compact, that he will do certain things on certain conditions. It is called a covenant only to designate its sacredness and the certainty of its fulfillment; not that man had any right to reject any of the terms or stipulations. As man has no such right--as he is bound to receive all that his Maker proposes--so, strictly and literally, there has been no compact or covenant between God and man. The promise to which Peter refers in the passage before us is in . In thy seed . Thy posterity. See . This promise, the apostle Paul affirms, had express reference to the Messiah, . The word seed is used sometimes to denote an individual, and the apostle affirms that there was special reference to Christ in the promise made to Abraham. All the kindreds . The word translated kindreds πατριαι denotes those who have a common father or ancestor , and is applied to families . It is also referred to those larger communities which descended from the same ancestor, and thus refers to nations, . Here it evidently refers to all nations . Be blessed . Be made happy. (a) "are the children" (*) "children" "sons" (b) "in thy seed"

Acts 3:25

Verse 25. Ye are the children of the prophets. Greek, "�e are the sons of the prophets." The meaning is, not that they were literally the descendants of the prophets, but that they were their disciples, pupils, followers. They professed to follow the prophets as their teachers and guides. Teachers among the Jews were often spoken of under the appellation of fathers, and disciples as sons, Mt 12:27. Mt 1:1. As they were the professed disciples of the prophets, they should listen to them. As they lived among the people to whom the prophets were sent, and to whom the promises were made, they should avail themselves of the offer of mercy, and embrace the Messiah.

And of the covenant. Ye are the sons of the covenant; that is, you are of the posterity of Abraham, with whom the covenant was made. The word "sons" was often thus used to denote those to whom any favour appertained, whether by inheritance, or in any other way. Thus, Mt 8:12, "the children (sons) of the kingdom." Jn 17:12: "The son of perdition." The word covenant denotes, properly, a compact or agreement between equals, or those who have a right to make such a compact, and to choose or refuse the terms. When applied to God and man, it denotes a firm promise on the part of God; a pledge to be regarded with all the sacredness of a compact, that he will do certain things on certain conditions. It is called a covenant only to designate its sacredness and the certainty of its fulfillment; not that man had any right to reject any of the terms or stipulations. As man has no such right--as he is bound to receive all that his Maker proposes--so, strictly and literally, there has been no compact or covenant between God and man. The promise to which Peter refers in the passage before us is in Gen 22:18, 12:3.

In thy seed. Thy posterity. See Rom 4:13,16. This promise, the apostle Paul affirms, had express reference to the Messiah, Gal 3:16. The word seed is used sometimes to denote an individual, Gen 4:25 and the apostle Gal 3:16 affirms that there was special reference to Christ in the promise made to Abraham.

All the kindreds. The word translated kindreds πατριαι denotes those who have a common father or ancestor, and is applied to families. It is also referred to those larger communities which descended from the same ancestor, and thus refers to nations, Eph 3:15. Here it evidently refers to all nations.

Be blessed. Be made happy.

(a) "are the children" Rom 9:4, 15:8 (*) "children" "sons" (b) "in thy seed" Gen 22:18

Hebrews 8:10

Verse 10. For this is the covenant. This is the arrangement, or the dispensation, which shall succeed the old one.

With the house of Israel. With the true Israel; that is, with all those whom he will regard and treat as his friends.

After those days. This may either mean, "after those days I will put my laws in their hearts," or, "I will make this covenant with them after those days." This difference is merely in the punctuation, and the sense is not materially affected. It seems to me, however, that the meaning of the Hebrew in Jeremiah is, "in those after days" Isa 2:1, "I will put my laws into their mind;" that is, in that subsequent period, called in Scripture "the after times," "the last days;" "the ages to come," meaning the last dispensation of the world. Thus interpreted, the sense is, that this would be done in the times of the Messiah.

I will put my laws into their mind. Marg. Give. The word give in Hebrew is often used in the sense of put. The meaning here is, that they would not be mere external observances, but would affect the conscience and the heart. The laws of the Hebrews pertained mainly to external rites and ceremonies; the laws of the new dispensation would relate particularly to the inner man, and be designed to control the heart. The grand peculiarity of the Christian system is, that it regulates the conscience and the principles of the soul rather than external matters. It prescribes few external rites, and those are exceedingly simple, and are merely the proper expressions of the pious feelings supposed to be in the heart; and all attempts either to increase the number of these rites, or to make them imposing by their gorgeousness, have done just so much to mar the simplicity of the gospel, and to corrupt religion.

And write them in their hearts. Marg. Upon. Not on tables of stone or brass, but on the soul itself. That is, the obedience rendered will not be external. The law of the new system will have living power, and bind the faculties of the soul to obedience. The commandment there will be written in more lasting characters than if engraved on tables of stone.

And I will be to them a God. This is quoted literally from the Hebrew. The meaning is, that he would sustain to them the appropriate relation of a God; or, if the expression may be allowed, he would be to them what a God should be, or what it is desirable that men should find in a God. We speak of a father's acting in a manner appropriate to the character of a father; and the meaning here is, that he would be to his people all that is properly implied in the name of God. He would be their Lawgiver, their Counsellor, their Protector, their Redeemer, their Guide. He would provide for their wants, defend them in danger, pardon their sins, comfort them in trials, and save their souls, he would be a faithful friend, and would never leave them nor forsake them. It is one of the inestimable privileges of his people that JEHOVAH is their God. The living and ever-blessed Being who made the heavens sustains to them the relation of a Protector and a Friend, and they may look up to heaven feeling that he is all which they could desire in the character of a God.

And they shall be to me a people. This is not merely stated as a fact, but as a privilege. It is an inestimable blessing to be regarded as one of the people of God, and to feel that we belong to him--that we are associated with those whom he loves, and whom he treats as his friends.

(1) "put" "give" (2) "in" "upon" (a) "and I" Hoss 2:23, Zech 8:8 (*) "God" "Be their God"

Hebrews 10:16

(a) "this is the covenant" Jer 31:33,34