Hebrews 8:10

"After those days": which ones? Some say these are the days of the exodus, when the Mosaic law was given. But it seems to me that he is speaking of those days about which he said above: "behold, the days are coming." Thus, after those …

God proposes the most direct norms. Hence, the Apostle and Jeremiah say: "I will put my laws into their mind, and upon their hearts I will write them." For He inscribed them first in human nature, then in industry or progress, third in grace, and …

403. – Then (v. 10) he describes the qualities of the New Testament. In regard to this he does two things: first, he describes the way it was announced; secondly, its effect (v. 10b). 404. – He says, therefore, This is the covenant that I …

This is the covenant I will make after those days - After the Mosaic dispensation is abolished. I will put my laws in their minds - I will open their eyes, and enlighten their understanding, to see the true, full, spiritual meaning thereof.

This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably. (2.) He articles with them to take them into a near and very honourable relation to himself. [1.] He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do.

For this is the covenant that I will make with the house of Israel,.... That is, this is the sum and substance of the covenant, which God promised to make with, or to make manifest and known to his chosen people, the true Israelites, under the Gospel dispensation; or the following are the several articles of that covenant, he proposed to consummate or finish, as before: after those days, saith the Lord; after the times of the Old Testament, when the Messiah shall be come, and the Gospel day shall take place.

I will put--literally, "(I) giving." This is the first of the "better promises" (Heb 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.

WHEN God gave Israel His Law—the Law of the First Covenant—it was such a holy Law that it ought to have been kept by the people. It was a just and righteous Law, concerning which God said, "You shall do My judgments, and keep My ordinances, to walk therein: I am the Lord your God. You shall therefore keep My statutes, and My judgments: which if a man does, he shall live in them: I am the Lord."

WHEN God gave Israel His Law—the Law of the First Covenant—it was such a holy Law that it ought to have been kept by the people. It was a just and righteous Law, concerning which God said, "You shall do My judgments, and keep My ordinances, to walk therein: I am the Lord your God. You shall therefore keep My statutes, and My judgments: which if a man does, he shall live in them: I am the Lord." The Law of the Ten Commandments is strictly just—it is such a Law as a man might make for himself if he studied his own best interests and had wisdom enough to frame it aright. It is a perfect Law in which the interests of God and man are both studied. It is not a partial Law, but impartial, complete, and covering all the circumstances of life. You could not take away one command out of the ten without spoiling both tables of the Law and you could not add another command without being guilty of making a superfluity. The Law is holy, just and good—it is like the God who made it—it is a perfect Law. Then, surely, it ought to have been kept. When men revolt against unjust laws, they are to be commended, but when a law is admitted to be perfect, then disobedience to it is an act of exceeding guilt. Further, God not only gave a Law which ought to have been kept because of its own intrinsic excellence, but He also gave it in a very wonderful way which ought to have ensured its observance by the people.

THE Doctrine of the Divine Covenant lies at the root of all true theology. It has been said that he who well understands the distinction between the Covenant of Works and the Covenant of Grace is a master of divinity. I am persuaded that most of the mistakes which men make concerning the Doctrines of Scripture are based upon fundamental errors with regard to the Covenants of Law and of Grace. May God grant us now the power to instruct—and you the Grace to receive instruction on this vital subject.

THE Doctrine of the Divine Covenant lies at the root of all true theology. It has been said that he who well understands the distinction between the Covenant of Works and the Covenant of Grace is a master of divinity. I am persuaded that most of the mistakes which men make concerning the Doctrines of Scripture are based upon fundamental errors with regard to the Covenants of Law and of Grace. May God grant us now the power to instruct—and you the Grace to receive instruction on this vital subject. The human race in the order of history, as far as this world is concerned, first stood in subjection to God under the Covenant of Works. Adam was the representative man. A certain Law was given him. If he kept it, he and all his posterity would be blessed as the result of obedience. If he broke it, he would incur the curse, himself, and entail it on all represented by him. That Covenant our first father broke. He fell—he failed to fulfill his obligations—and in his fall he involved us all, for we were all in his loins and he represented us before God. Our ruin, then, was complete before we were born! We were ruined by him who stood as our first representative. To be saved by the works of the Law is impossible, for under that Covenant we are already lost. If saved at all, it must be all quite a different plan, not on the plan of doing and being rewarded for it, for that has been tried—and the representative man upon whom it was tried has failed for us all. We have all failed in his failure! It is hopeless, therefore, to expect to win Divine favor by anything that we can do, or merit Divine blessing by way of reward! But Divine Mercy has interposed and provided a plan of salvation from the Fall.

This is the covenant - This is the nature of that glorious system of religion which I shall publish among them after those days, i.e., in the times of the Gospel. I will put my laws into their mind - I will influence them with the principles of law, truth, holiness, etc.; and their understandings shall he fully enlightened to comprehend them.

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” (compare notes on 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.” Margin, “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 uniqueness 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 - Margin, “Upon.” Not on fables of stone or brass, but on the soul itself. […]