(33) This shall be the covenant . . .—The prophet felt that nothing less than this would meet the wants of the time, or, indeed, of any time. The experiment, so to speak, of a law requiring righteousness had been tried and had failed. There remained the hope—now, by the Divine word that came to him, turned into an assurance—of a Power imparting righteousness, writing the “law in the inward parts,” the centre of consciousness and will, in which God required truth (Psalm 2:6), in the heart as the region at once of thoughts and of affections. In 2Corinthians 3:3-6 we have a manifest reference not only to the idea, but to the very words of Jeremiah’s prophecy.

Jeremiah 31:33-34. This shall be the covenant that I will make with the house of Israel — That is, with those who are Israelites indeed, in whom is no guile, John 1:47, who are Jews inwardly, Romans 2:29, by the circumcision of the heart and spirit, spoken of and promised by God, Deuteronomy 30:6. I will put my law in their inward parts, &c. — In the times of the gospel God’s law is not abrogated and made void; for Christ came not to destroy the law, but to fulfil it: but it is written in the hearts of God’s true Israel by the finger of his Spirit; and they become obedient to it from their secret approbation of it as holy, just, and good, and from the delight they take in it after the inward man. But it may be asked, How was this peculiar to this new covenant? Did not God of old write his law on the hearts of his people? Did not David and others, the servants of God, of whom we read in the Old Testament, serve God, out of a principle of love and delight in his law? We must answer, Undoubtedly they did, and the law of God was, in a measure, written in their hearts; but this was not through the virtue of the Mosaic dispensation, but through the grace of this new covenant, revealed and communicated, though but obscurely and partially, even under that dispensation. The principal design of the prophet here is evidently to express the difference between the law and the gospel: the law shows man his duty, the gospel brings the grace of regeneration, by which the heart of man is changed, and he is enabled to do his duty. All who, during the time of the Mosaic dispensation, attained salvation, were saved by virtue of this new covenant; but this was not then evidently exhibited; neither was the renewing grace of God so generally and largely given as it has been under the gospel. And they shall teach no more every man his neighbour — This must not be so interpreted as if under the gospel there should be no more need of ministerial teaching, for Christ himself sent out his apostles to preach; nor yet as if there should be no further need of brethren in Christ teaching one another, for the contrary is commanded, Colossians 3:16. This expression only signifies the great increase of divine knowledge, especially of the knowledge of the being and attributes of the one living and true God, and of the relations in which he is pleased to stand to his people, which is the knowledge here chiefly intended. For they shall all know me, from the least unto the greatest — Even the least of them, who have an interest in this new covenant, and are ingrafted into the good olive, and partake of the fatness of the root, even babes in Christ, and much more they who have arrived at the measure of the stature of his fulness; shall all savingly know me, and have eternal life in and by that knowledge. For I will forgive their iniquity, &c. — Here God represents the free pardon of all their sins as being the root and foundation of this grace, and of all the privileges and blessings of this new covenant.

31:27-34 The people of God shall become numerous and prosperous. In Heb 8:8,9, this place is quoted as the sum of the covenant of grace made with believers in Jesus Christ. Not, I will give them a new law; for Christ came not to destroy the law, but to fulfil it; but the law shall be written in their hearts by the finger of the Spirit, as formerly written in the tables of stone. The Lord will, by his grace, make his people willing people in the day of his power. All shall know the Lord; all shall be welcome to the knowledge of God, and shall have the means of that knowledge. There shall be an outpouring of the Holy Spirit, at the time the gospel is published. No man shall finally perish, but for his own sins; none, who is willing to accept of Christ's salvation.The old law could be broken Jeremiah 31:32; to remedy this God gives, not a new law, but a new power to the old law. It used to be a mere code of morals, external to man, and obeyed as a duty. In Christianity, it becomes an inner force, shaping man's character from within.33. will be their God—(Jer 32:38). With the house of Israel; that is, with those Israelites indeed, who shall be without guile, (as Christ saith of Nathanael, John 1:47) with those who are (as the apostle speaks, Romans 2:29. Jews inwardly, by the circumcision of the heart and Spirit, spoken of and promised by God, Deu 30:6. After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts: in the times of the gospel, God’s law is not abrogated and made void. Christ himself came not to destroy the law, but to fulfil it; but it is written in the hearts of God’s true Israel by the finger of the Spirit, not in tables of stone only; and they become obedient to it, not from compulsion and force, but from their secret approbation of it, and acknowledgment of it, as holy, just, and good, the delight they take in it after the inward man, Romans 7:22. But some may object, How was this a new covenant? Did not God of old write his law in the hearts of his people? Did not David, and other the servants of God, (of whom we read in the Old Testament,) serve God out of a principle of love and delight in his law?

Answ. Undoubtedly David and others did so, and the law of God was wrote in their hearts, but it was by virtue of this new covenant, from the free and efficacious grace of God. Mr. Calvin, I think, judgeth right, that the prophet’s design here is to express the difference betwixt the law and the gospel. The first showeth duty; the latter bringeth along with it the grace of regeneration, by which the heart is changed, fitted, and enabled for and unto duty. All under the time of the law that came to salvation were saved, not from the law, or by that, but by the gospel, and this new covenant; but this was not evidently exhibited, neither was the regenerating grace of God so common, under the time of the law, as it hath been under the gospel, which maketh it look like a new covenant with men, though it was the same covenant which God was always in with his people; for what difference is there between the terms of the covenant as recited here, Jeremiah 24:7 30:22, and as made with Abraham? Genesis 17:7 Deu 30:6. It is further observable, that God maketh the writing the law in people’s hearts his own work. There were no need of God’s putting his law into men’s inward parts, if they had such an inward power (as some talk of) of themselves to do it, and could write it there with a pen of their own making. The papists allow God a share in this work, only give man himself the greatest share. Others indeed give God nothing but the honour of giving man a reasonable soul, furnished with such a power, and that he hath done to heathens as well as those within the pale of the church, and the preaching of the gospel; and to those within the church, a further aid and assistance to them than heathens have to use their natural power well. But let any understanding person judge whether this be probably the sense of this text, or comprehensive of all within the covenant which God hath made with his people; or supposing this were true, what that is which differeth one man living under the gospel from another, but himself; and whether by this doctrine man be not made a god to himself that is, the principal cause of all spiritual and eternal good, which how it comporteth with the honour and glory of God, or with this text, and many others of like nature, I do not understand.

But this shall be the covenant that I will make with the house of Israel; after those days, saith the Lord,.... The several articles or branches of the covenant next follow, which show it to be different from the former:

I will put my law in their inward parts, and write it in their hearts; not the ceremonial law, which was abolished when this covenant was made; but rather the moral law still in force, which is a transcript of the nature and will of God; was inscribed on Adam's heart in innocence; is greatly obliterated by sin; a contrary disposition to it is in man; this is reinscribed in regeneration; and hence a regard is had to it by regenerate persons, in which lies part of their conformity to Christ: or else, since the word here used signifies doctrine or instruction, the Gospel and the truths of it may be meant; see Isaiah 2:2, Romans 3:27; which have a place and dwell in the hearts of renewed ones. The Septuagint version reads it in the plural number, "laws"; and so does the apostle, Hebrews 8:10; and may design the ordinances of the Gospel, and the commandments of Christ; which such, who are called by grace, have at heart to keep, and are made willing to be subject to; besides, the principle of grace in the soul is called "the law of the mind"; Romans 7:23; it has the force of a law; is a reigning, governing, principle; and which is implanted in the genre by the spirit and power of God; the tables on which this law or laws are written are not tables of stone, but the fleshly tables of the heart; the heart is the proper seat, both of the law of God and Gospel of Christ, as well as of the grace of God in all regenerate persons: and the "putting" of those things there denotes knowledge of them, as of the spirituality of the law, and its perfection; that there is no righteousness by it, and is only fulfilled by Christ; and that it is a rule of walk and conversation; and also of the doctrines of the Gospel, in the power and savour of them, and of the ordinances of it, so as to practise them, and walk in them; and an experience of the truth and reality of internal grace: and "writing" them here may denote affection for, and subjection to, the above things; and a clear work of grace upon the soul, so as to be legible, and appear to be the epistle of Christ, written not with the ink of nature's power, but by the Spirit of the living God; see 2 Corinthians 3:3. This passage is applied to future times, the times of the Messiah, by the Jews (m):

and will be their God, and they shall be my people; God is the God of his covenant ones; not as the God of nature and providence only, but as the God of grace, and as their God and Father in Christ; which is preferable to everything else; all things are theirs; nor can they want any good thing; they need fear no enemy; they may depend upon the love of God, and be secure of his power; they may expect all blessings here and hereafter; for this covenant interest will always continue: and they are his people in such sense as others are not; a distinct, special, and peculiar people; a people near unto the Lord; high in his favour, and greatly blessed by him; all which is made to appear in their effectual calling; see 1 Peter 2:9.

(m) Shirhashirim Rabba, fol. 3. 2.

But this shall be the covenant that I will make with the house of Israel; After {k} those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

(k) In the time of Christ, my law will instead of tables of stone be written in their hearts by my Holy Spirit, He 8:10.