6. now--not time; but "as it is."
more excellent ministry--than any earthly ministry.
by how much--in proportion as.
mediator--coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant."
which--Greek, "one which" [Alford]: inasmuch as being one which.
established--Greek, "enacted as a law." So [Ro 3:27], "law of faith"; and [Ro 8:2]; , apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter.
upon--resting upon.
better promises--enumerated [He 8:10], . The Old Testament promises were mainly of earthly, the New Testament promises, of heavenly blessings: the exact fulfilment of the earthly promises was a pledge of the fulfilment of the heavenly. "Like a physician who prescribes a certain diet to a patient, and then when the patient is beginning to recover, changes the diet, permitting what he had before forbidden; or as a teacher gives his pupil an elementary lesson at first; preparatory to leading him to a higher stage": so Rabbi Albo in his Ikkarim. Compare [Jr 7:21], , which shows that God's original design in the old covenant ritual system was, that it should be pedagogical, as a schoolmaster leading and preparing men for Christ.
7. Same reasoning as in [He 7:11].
faultless--perfect in all its parts, so as not to be found fault with as wanting anything which ought to be there: answering all the purposes of a law. The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos").
should no place have been sought--as it has to be now; and as it is sought in the prophecy ([He 8:8-11]). The old covenant would have anticipated all man's wants, so as to give no occasion for seeking something more perfectly adequate. Compare on the phrase "place ... sought," [He 12:17].
8. finding fault with them--the people of the old covenant, who were not made "faultless" by it ([He 8:7]); and whose disregard of God's covenant made Him to "regard them not" ([He 8:9]). The law is not in itself blamed, but the people who had not observed it.
he saith--([Jr 31:31-34]; compare [Eze 11:19]; [36:25-27]). At Rama, the headquarters of Nebuzar-adan, whither the captives of Jerusalem had been led, Jeremiah uttered this prophecy of Israel's restoration under another David, whereby Rachel, wailing for her lost children, shall be comforted; literally in part fulfilled at the restoration under Zerubbabel, and more fully to be hereafter at Israel's return to their own land; spiritually fulfilled in the Gospel covenant, whereby God forgives absolutely His people's sins, and writes His law by His Spirit on the hearts of believers, the true Israel. "This prophecy forms the third part of the third trilogy of the three great trilogies into which Jeremiah's prophecies may be divided: Jeremiah 21-25, against the shepherds of the people; Jeremiah 26-29, against the false prophets; Jeremiah 30 and 31, the book of restoration" [Delitzsch in Alford].
Behold, the days come--the frequent formula introducing a Messianic prophecy.
make--Greek, "perfect"; "consummate." A suitable expression as to the new covenant, which perfected what the old could not (compare end of [He 8:9], with end of [He 8:10]).
Israel ... Judah--Therefore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall share the literal and spiritual restoration.
9. Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" ([Ro 4:15]) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins.
made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [Alford] with God.
I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedagogical instruction; (3) that of fulfilment" [Bengel]. The second, that of the pedagogical pupilage, began at the exodus from Egypt.
I regarded them not--English Version, [Jr 31:32], translates, "Although I was an husband unto them." Paul's translation here is supported by the Septuagint, Syriac, and Gesenius, and accords with the kindred Arabic. The Hebrews regarded not God, so God, in righteous retribution, regarded them not. On "continued not in my covenant," Schelling observes: The law was in fact the mere ideal of a religious constitution: in practice, the Jews were throughout, before the captivity, more or less polytheists, except in the time of David, and the first years of Solomon (the type of Messiah's reign). Even after the return from Babylon, idolatry was succeeded by what was not much better, formalism and hypocrisy ([Mt 12:43]). The law was (1) a typical picture, tracing out the features of the glorious Gospel to be revealed; (2) it had a delegated virtue from the Gospel, which ceased, therefore, when the Gospel came.
10. make with--Greek, "make unto."
Israel--comprising the before disunited ([He 8:8]) ten tribes' kingdom, and that of Judah. They are united in the spiritual Israel, the elect Church, now: they shall be so in the literal restored kingdom of Israel to come.
I will put--literally, "(I) giving." This is the first of the "better promises" ([He 8:6]).
mind--their intelligent faculty.
in, &c.--rather, " ON their hearts." Not on tables of stone as the law ([2Co 3:3]).
write--Greek, "inscribe."
and I will be to them a God, &c.--fulfilled first in the outward kingdom of God. Next, in the inward Gospel kingdom. Thirdly, in the kingdom at once outward and inward, the spiritual being manifested outwardly ([Re 21:3]). Compare a similar progression as to the priesthood (1) [Ex 19:6]; (2) [1Pe 2:5]; () [Is 61:6]; [Re 1:6]. This progressive advance of the significance of the Old Testament institutions, &c., says Tholuck, shows the transparency and prophetic character which runs throughout the whole.
11. Second of the "better promises" ([He 8:6]).
they shall not--"they shall not have to teach" [Alford].
his neighbour--So Vulgate reads; but the oldest manuscripts have "his (fellow) citizen."
brother--a closer and more endearing relation than fellow citizen.
from the least to the greatest--Greek, "from the little one to the great one." [Zec 12:8], "He that is feeble among them shall be as David." Under the old covenant, the priest's lips were to keep knowledge, and at his mouth the people were to seek the law: under the new covenant, the Holy Spirit teaches every believer. Not that the mutual teaching of brethren is excluded while the covenant is being promulgated; but when once the Holy Spirit shall have fully taught all the remission of their sins and inward sanctification, then there shall be no further' need of man teaching his fellow man. Compare [1Th 4:9]; , an earnest of that perfect state to come. On the way to that perfect state every man should teach his neighbor. "The teaching is not hard and forced, because grace renders all teachable; for it is not the ministry of the letter, but of the spirit ([2Co 3:6]). The believer's firmness does not depend on the authority of human teachers. God Himself teaches" [Bengel]. The New Testament is shorter than the Old Testament, because, instead of the details of an outward letter law, it gives the all-embracing principles of the spiritual law written on the conscience, leading one to spontaneous instinctive obedience in outward details. None save the Lord can teach effectually, "know the Lord."
12. For, &c.--the third of "the better promises" ([He 8:6]). The forgiveness of sins is, and will be, the root of this new state of inward grace and knowledge of the Lord. Sin being abolished, sinners obtain grace.
I will be merciful--Greek, "propitious"; the Hebrew, "salach," is always used of God only in relation to men.
and their iniquities--not found in Vulgate, Syriac, Coptic, and one oldest Greek manuscript; but most oldest manuscripts have the words (compare [He 10:17]).
remember no more--Contrast the law, [He 10:3].
13. he--God.
made ... old--"hath (at the time of speaking the prophecy) antiquated the first covenant." From the time of God's mention of a NEW covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of the Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word "NEW" (covenant), occurring but once in the Old Testament.
that which decayeth--Greek, "that which is being antiquated," namely, at the time when Jeremiah spake. For in Paul's time, according to his view, the new had absolutely set aside the old covenant. The Greek for (Kaine) New (Testament) implies that it is of a different kind and supersedes the old: not merely recent (Greek, "nea"). Compare [Ho 3:4], .
Chapter 9
He 9:1-28. Inferiority of the Old to the New Covenant in the Means of Access to God: The Blood of Bulls and Goats of No Real Avail: The Blood of Christ All-sufficient to Purge Away Sin, Whence Flows Our Hope of His Appearing Again for Our Perfect Salvation
1. Then verily--Greek, "Accordingly then." Resuming the subject from [He 8:5]. In accordance with the command given to Moses, "the first covenant had," &c.
had--not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem.
ordinances--of divine right and institution.
service--worship.