Heb 8:10-12 | Barnes | STEP | 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 " , "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" (*) "God" "Be their God"

Hebrews 8:10-12

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"

Verse 11. And they shall not teach every man his neighbour, etc. That is, no one shall be under a necessity of imparting instruction to another, or of exhorting him to become acquainted with the Lord. This is designed to set forth another of the advantages which would attend the new dispensation. In the previous verse it had been said that one advantage of that economy would be, that the law would be written on the heart, and that they who were thus blessed would be regarded as the people of God. Another advantage over the old arrangement or covenant is here stated. It is that the knowledge of the Lord and of the true religion, would be deeply engraved on the minds of all, and that there would be no necessity for mutual exhortation and counsel. "They shall have a much more certain and effectual teaching than they can derive from another." Doddridge. This passage does not refer to the fact that the true religion will be universally diffused, but that among those who are interested in the blessings of the new covenant there would be an accurate and just knowledge of the Lord. In some way they would be so taught respecting his character that they would not need the aid to be derived from others. All under that dispensation, or sustaining to him the relation of "a people," would, in fact, have a correct knowledge o� the Lord. This could not be said of the old dispensation, for

(1.) their religion consisted much in outward observances.

(2.) It was not to such an extent as the new system a dispensation of the Holy Spirit.

(3.) There were not as many means as now for learning the true character of God.

(4.) The fullest revelations had not been made to them of that character. That was reserved for the coming of the Saviour, and under him it was intended that there should be communicated the full knowledge of the character of God. Many Mss, and those among the best, here have πολιτην citizen--fellow-citizen, instead of πλησιον, neighbour; and this is adopted by Griesbach, Tittman, Rosenmuller, Knapp, Stuart, and by many of the fathers. It is also in the version of the LXX. in the place quoted from Jeremiah. It is not easy to determine the true reading, but; the word neighbour better accords with the meaning of the Hebrew -and there is strong authority from the MSS. and the versions for this reading.

And every man his brother. Another form of expression, meaning that there would be no necessity that one should teach another.

Saying, Know the Lord. That is, become acquainted with God; learn his character and his will. The idea is, that the true knowledge of Jehovah would prevail as a characteristic of those times.

For all shall know me. That is, all those referred to; all who are interested in the new covenant, and who are partakers of its blessings. It does not mean that all persons, in all lands, would then know the Lord--though the time will come when that will be true; but the expression is to be limited by the point under discussion. That point is not that the knowledge of the Lord will fill the whole world, but that all who are interested in the new dispensation will have a much more full and clear knowledge of God than was possessed under the old. Of the truth of this no one can doubt. Christians have a much more perfect knowledge of God and of his government than could have been learned merely from the revelations of the Old-Testament.

(b) "all shall know me" Isa 44:13

Verse 12. For I will be merciful to their unrighteousness, etc. That is the blessing of pardon will be much more richly enjoyed under the new dispensation than it was under the old. This is the fourth circumstance adduced in which the new covenant will surpass the old. That was comparatively severe in its inflictions, (see Heb 10:28;) marked every offence with strictness, and employed the language of mercy much less frequently than that of justice. It was a system where law and justice reigned; not where mercy was the crowning and prevalent attribute, it was true that it contemplated pardon, and made arrangements for it; but it is still true that this is much more prominent in the new dispensation than in the old. It is there the leading idea. It is that which separates it from all other systems. The entire arrangement is one for the pardon of sin in a manner consistent with the claims of law and justice, and it bestows the benefit of forgiveness in the most ample and perfect manner on all who are interested in the plan. In fact, the peculiarity by which the gospel is distinguished from all other systems, ancient and modern, philosophic and moral, pagan and deistical, is, that it is a system making provision for the forgiveness of sin, and actually bestowing pardon on the guilty. This is the centre, the crown, the glory of the new dispensation. God is merciful to the unrighteousness of men; and their sins are remembered no more.

Will I remember no more. This is evidently spoken after the manner of men, and in accordance with human apprehension. It cannot mean literally that God forgets that men are sinners, but it means that he treats them as if this were forgotten. Their sins are not charged upon them, and they are no more punished than if they had passed entirely out of the recollection. God treats them with just as much kindness, and regards them with as sincere affection, as if their sins ceased wholly to be remembered, or, which is the same thing, as if they had never sinned.