Heb 8:8-12 | Barnes | STEP | Verse 8. For finding fault with them . Or rather, "finding fault, he says is, with the Jewish people-for they had had nothing to do in giving the covenant, but with the covenant itself . "Stating its defects, he had said to them that he would give them one more perfect, and of which that was only preparatory. So Grottos, Stuart, Rosenmuller, and Erasmus understand it. Doddridge, Koppe, and many others understand it as it is in our translation, as implying that the fault was found with the people, and they refer to the passage quoted from Jeremiah for proof, where the complaint is of the people. The Greek may bear either construction; but may we not adopt a somewhat different interpretation still? May not this be the meaning? "For, using the language of complaint, or language that implied that there was defect or error, he speaks of another covenant." According to this, the idea would be, not that he found fault specifically either with the covenant or the people, but generally that he used language which implied that there was defect somewhere when he promised another and a better covenant. The word rendered "finding fault" properly means, to censure, or to blame. It is rendered in "they found fault," to wit, with those who ate with unwashed hands; in , "why doth he yet find fault?" It occurs nowhere else in the New Testament. It is language used where wrong has been done; where there is ground of complaint; where it is desirable that there should be a change. In the passage here quoted from Jeremiah, it is not expressly stated that God found fault either with the covenant or with the people, but that he promised that he would give another covenant, and that it should be different from that which he gave them when they came out of Egypt--implying that there was defect in that, or that it was not faultless. The whole meaning is, that there was a deficiency which the giving of a new covenant would remove. He saith . In . The apostle has not quoted the passage literally as it is in the Hebrew, but he has retained the substance, and the sense is not essentially varied. The quotation appears to have been made partly from the Septuagint, and partly from the memory. This often occurs in the New Testament. Behold . This particle is designed to call attention to what was about to be said as important, or as having some special claim to notice. It is of very frequent occurrence in the Scriptures, being much more freely used by the sacred writers than it is in the classic authors. The days come . The time is coming. This refers doubtless to the times of the Messiah. Phrases such as these, "in the last days," "in after times," and "the time is coming," are often used in the Old Testament to denote the last dispensation of the world --the dispensation when the affairs of the world would be wound up. See the phrase explained in the Notes, , and . There can be no doubt that, as it is used by Jeremiah, it refers to the times of the gospel. When I will make a new covenant . A covenant that shall contemplate somewhat different ends; that shall have different conditions, and that shall be more effective in restraining from sin. The word covenant here refers to the arrangement, plan, or dispensation into which he would enter in his dealings with men. On the meaning of the word, , and . The word covenant with us commonly denotes a compact or agreement between two parties that are equal, and who are free to enter into the agreement or not. In this sense, of course, it cannot be used in relation to the arrangement which God makes with man. There is (1) no equality between them, and (2) man is not at liberty to reject any proposal which God shall make. The word, therefore, is used in a more general sense, and more in accordance with the original meaning of the Greek word. It has been above remarked, , that the proper word to denote covenant , or compact -- συνθηκη syntheke --is never used either in the Septuagint or in the New Testament; another word διαθηκη -- diathake --being carefully employed. Whether the reason there suggested for the adoption of this word in the Septuagint be the real one or not, the fact is indisputable. I may be allowed to suggest, as possible , here an additional reason why this so uniformly occurs in the New Testament. It is, that the writers of the New Testament never meant to represent the transactions between God and man as a compact or covenant , properly so called. They have studiously avoided it; and their uniform practice, in making this nice distinction between the two words, may show the real sense in which the Hebrew word rendered covenant , berith -is used in the Old Testament. The word which they employ-- διαθηκη -never means a compact or agreement as between equals. It remotely and secondarily means a will , or testament -- and hence our word "New Testament ." But this is not the sense in which it is used in the Bible--for God has never made a will in the sense of a testamentary disposition of what belongs to him. We are referred, therefore, in order to arrive at the true Scripture view of this whole matter, to the original meaning of the word-- diatheke διθηκη --as denoting a disposition, arrangement, plan ; then that which is ordered , a law, precept, promise, etc. Unhappily, we have no single word which expresses the idea, and hence a constant error has existed in the church--either keeping up the notion of a compact --as if God could make one with men; or the idea of a will--equally repugnant to truth. The word διαθηκη is derived from a verb--διατιθημι--meaning, to place apart, to set in order; and then to appoint, to make over, to make an arrangement with. Hence the word διαθηκη diatheke --means, properly, the arrangement or disposition which God made with men in regard to salvation; the system of statutes, directions, laws, and promises, by which men are to become subject to him, and to be saved. The meaning here is, that he would make a new arrangement, contemplating, as a primary thing, that the law should be written in the heart; an arrangement which would be peculiarly spiritual in its character, and which would be attended with the diffusion of just views of the Lord. With the house of Israel . The family , or race of Israel--for so the word house is often used in the Scriptures and elsewhere. The word " Israel " is used in the Scriptures in the following senses. (1.) As a name given to Jacob, because he wrestled with the angel of God and prevailed as a prince, . (2.) As denoting all who were descended from him-- called "the children of Israel"--or the Jewish nation. (3.) As denoting the kingdom of the ten tribes--or the kingdom of Samaria, or Ephraim--that kingdom having taken the name Israel in contradistinction from the other kingdom, which was called Judah . (4.) As denoting the people of God in general--his true and sincere friends--his church. , ; . In this place, quoted from Jeremiah, it seems to be used to denote the kingdom of Israel in contradistinction from that of Judah, and together they denote the whole people of God , or the whole Hebrew nation , This arrangement was ratified and confirmed by the gift of the Messiah, and by implanting his laws in the heart. It is not necessary to understand this as refering to the whole of the Jews, or to the restoration of the ten tribes; but the words Israel and Judah are used to denote the people of God in general; and the idea is, that with the true Israel under the Messiah the laws of God would be written in the heart, rather than be mere external observances. And with the house of Judah . The kingdom of Judah. This kingdom consisted of two tribes--Judah and Benjamin. The tribe of Benjamin was, however, small, and the name was lost in that of Judah. (a) "Behold"

Hebrews 8:8-12

Verse 8. For finding fault with them. Or rather, "finding fault, he says is, with the Jewish people-for they had had nothing to do in giving the covenant, but with the covenant itself. "Stating its defects, he had said to them that he would give them one more perfect, and of which that was only preparatory. So Grottos, Stuart, Rosenmuller, and Erasmus understand it. Doddridge, Koppe, and many others understand it as it is in our translation, as implying that the fault was found with the people, and they refer to the passage quoted from Jeremiah for proof, where the complaint is of the people. The Greek may bear either construction; but may we not adopt a somewhat different interpretation still? May not this be the meaning? "For, using the language of complaint, or language that implied that there was defect or error, he speaks of another covenant." According to this, the idea would be, not that he found fault specifically either with the covenant or the people, but generally that he used language which implied that there was defect somewhere when he promised another and a better covenant. The word rendered "finding fault" properly means, to censure, or to blame. It is rendered in Mk 7:2 "they found fault," to wit, with those who ate with unwashed hands; in Rom 9:19, "why doth he yet find fault?" It occurs nowhere else in the New Testament. It is language used where wrong has been done; where there is ground of complaint; where it is desirable that there should be a change. In the passage here quoted from Jeremiah, it is not expressly stated that God found fault either with the covenant or with the people, but that he promised that he would give another covenant, and that it should be different from that which he gave them when they came out of Egypt--implying that there was defect in that, or that it was not faultless. The whole meaning is, that there was a deficiency which the giving of a new covenant would remove.

He saith. In Jer 31:31-34. The apostle has not quoted the passage literally as it is in the Hebrew, but he has retained the substance, and the sense is not essentially varied. The quotation appears to have been made partly from the Septuagint, and partly from the memory. This often occurs in the New Testament.

Behold. This particle is designed to call attention to what was about to be said as important, or as having some special claim to notice. It is of very frequent occurrence in the Scriptures, being much more freely used by the sacred writers than it is in the classic authors.

The days come. The time is coming. This refers doubtless to the times of the Messiah. Phrases such as these, "in the last days," "in after times," and "the time is coming," are often used in the Old Testament to denote the last dispensation of the world --the dispensation when the affairs of the world would be wound up. See the phrase explained in the Notes, Heb 1:2, and Isa 2:2. There can be no doubt that, as it is used by Jeremiah, it refers to the times of the gospel.

When I will make a new covenant. A covenant that shall contemplate somewhat different ends; that shall have different conditions, and that shall be more effective in restraining from sin. The word covenant here refers to the arrangement, plan, or dispensation into which he would enter in his dealings with men. On the meaning of the word, Acts 7:8, and Heb 9:16,17. The word covenant with us commonly denotes a compact or agreement between two parties that are equal, and who are free to enter into the agreement or not. In this sense, of course, it cannot be used in relation to the arrangement which God makes with man. There is

(1) no equality between them, and

(2) man is not at liberty to reject any proposal which God shall make. The word, therefore, is used in a more general sense, and more in accordance with the original meaning of the Greek word. It has been above remarked, Heb 8:6, that the proper word to denote covenant, or compact-- συνθηκη syntheke --is never used either in the Septuagint or in the New Testament; another word διαθηκη -- diathake--being carefully employed. Whether the reason there suggested for the adoption of this word in the Septuagint be the real one or not, the fact is indisputable. I may be allowed to suggest, as possible, here an additional reason why this so uniformly occurs in the New Testament. It is, that the writers of the New Testament never meant to represent the transactions between God and man as a compact or covenant, properly so called. They have studiously avoided it; and their uniform practice, in making this nice distinction between the two words, may show the real sense in which the Hebrew word rendered covenant , berith -is used in the Old Testament. The word which they employ-- διαθηκη -never means a compact or agreement as between equals. It remotely and secondarily means a will, or testament-- and hence our word "New Testament." But this is not the sense in which it is used in the Bible--for God has never made a will in the sense of a testamentary disposition of what belongs to him. We are referred, therefore, in order to arrive at the true Scripture view of this whole matter, to the original meaning of the word-- diatheke διθηκη --as denoting a disposition, arrangement, plan; then that which is ordered, a law, precept, promise, etc. Unhappily, we have no single word which expresses the idea, and hence a constant error has existed in the church--either keeping up the notion of a compact--as if God could make one with men; or the idea of a will--equally repugnant to truth. The word διαθηκη is derived from a verb--διατιθημι--meaning, to place apart, to set in order; and then to appoint, to make over, to make an arrangement with. Hence the word διαθηκη diatheke--means, properly, the arrangement or disposition which God made with men in regard to salvation; the system of statutes, directions, laws, and promises, by which men are to become subject to him, and to be saved. The meaning here is, that he would make a new arrangement, contemplating, as a primary thing, that the law should be written in the heart; an arrangement which would be peculiarly spiritual in its character, and which would be attended with the diffusion of just views of the Lord.

With the house of Israel. The family, or race of Israel--for so the word house is often used in the Scriptures and elsewhere. The word "Israel" is used in the Scriptures in the following senses.

(1.) As a name given to Jacob, because he wrestled with the angel of God and prevailed as a prince, Gen 32:28.

(2.) As denoting all who were descended from him-- called "the children of Israel"--or the Jewish nation.

(3.) As denoting the kingdom of the ten tribes--or the kingdom of Samaria, or Ephraim--that kingdom having taken the name Israel in contradistinction from the other kingdom, which was called Judah.

(4.) As denoting the people of God in general--his true and sincere friends--his church. Rom 2:28, Rom 2:29; Rom 9:6. In this place, quoted from Jeremiah, it seems to be used to denote the kingdom of Israel in contradistinction from that of Judah, and together they denote the whole people of God, or the whole Hebrew nation, This arrangement was ratified and confirmed by the gift of the Messiah, and by implanting his laws in the heart. It is not necessary to understand this as refering to the whole of the Jews, or to the restoration of the ten tribes; but the words Israel and Judah are used to denote the people of God in general; and the idea is, that with the true Israel under the Messiah the laws of God would be written in the heart, rather than be mere external observances.

And with the house of Judah. The kingdom of Judah. This kingdom consisted of two tribes--Judah and Benjamin. The tribe of Benjamin was, however, small, and the name was lost in that of Judah.

(a) "Behold" Jer 31:31-34

Verse 9. Not according to the covenant, etc. An arrangement or dispensation relating mainly to outward observances, and to temporal blessings. The meaning is, that the new dispensation would be different from that which was made with them when they came out of Egypt. In what respects it would differ is specified in Heb 8:10-12.

Because they continued not in my covenant. In Jeremiah, in the Hebrew, this is, "while my covenant they brake." That is, they failed to comply with the conditions on which I promised to bestow blessings upon them. In Jeremiah this is stated as a simple fact; in the manner in which the apostle quotes it, it is given as a reason why he would give a new arrangement. The apostle has quoted it literally from the Septuagint, and the sense is not materially varied. The word rendered "because" οτι may mean "since"--"since they did not obey that covenant, and it was ineffectual in keeping them from sin, showing that it was not perfect or complete in regard to what was needful to be done for man, a new arrangement shall be made that will be without defect." This accords with the reasoning of the apostle; and the idea is, simply, that an arrangement may be made for man, adapted to produce important ends in one state of society or one age of the world, which would not be well adapted to him in another, and which would not accomplish all which it would be desirable to accomplish for the race. So an arrangement may be made for teaching children which would not answer the purpose of instructing those of mature years, and which at that time of life may be-superseded by another. A system of measures may be adapted to the infancy of society, or to a comparatively rude period of the world, which would be ill adapted to a more advanced state of society. Such was the Hebrew system. It was well adapted to the Jewish community in their circumstances, and answered the end then in view. It served to keep them separate from other people; to preserve the knowledge and the worship of the true God, and to introduce the gospel dispensation.

And I regarded them not. In Jeremiah this is, "Although I was an husband unto them." The Septuagint is as it is quoted here by Paul. The Hebrew is, --which may be rendered, "although I was their Lord;" or, as it is translated by Gesenius, "and I rejected them." The word --means,

(1.) to be lord or master over anything, (Isa 26:13;)

(2.) to become the husband of any one, (De 21:13, 24:1;)

(3.) with --to disdain, to reject. So Jer 3:14. It is very probable that this is the meaning here, for it is not only adopted by the Septuagint, but by the Syriac. So Abulwalid, Kimchi, and Rabbi Tanchum understood it. The Arabic word means, to reject, to loathe, to disdain. All that is necessary to observe here is, that it cannot be demonstrated that the apostle has not given the true sense of the prophet. The probability is, that the Septuagint translators would give the meaning which was commonly understood to be correct, and there is still more probability that the Syriac translator would adopt the true sense; for

(1) the Syriac and Hebrew languages strongly resemble each other; and

(2) the old Syriac version--the Peshito--is incomparably a better translation than the Septuagint. If this, therefore, be the correct translation, the meaning is, that since they did not regard and obey the laws which he gave them, God would reject them as his people, and give new laws better adapted to save men. Instead of regarding and treating them as his friends, he would punish them for their offences, and visit them with calamities.

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.