Jeremiah 31:33

Jeremiah 31:33 33. But this shall be the covenant that I will make with the house of Israel; After 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. 33. Quia hoc foedus quod percutiam cum domo Israel post dies illos, dicit Jehova, ponam legem meam in medio ipsorum (id est, in visceribus) et in cordibus ipsorum scribam eam; et ego ero illis in Deum, et ipsi erunt mihi in populum. He now shews a difference between the Law and the Gospel, for the Gospel brings with it the grace of regeneration: its doctrine, therefore, is not that of the letter, but penetrates into the heart and reforms all the inward faculties, so that obedience is rendered to the righteousness of God. A question may however be here moved, Was the grace of regeneration wanting to the Fathers under the Law? But this is quite preposterous. What, then, is meant when God denies here that the Law was written on the heart before the coming of Christ? To this I answer, that the Fathers, who were formerly regenerated, obtained this favor through Christ, so that we may say, that it was as it were transferred to them from another source. The power then to penetrate into the heart was not inherent in the Law, but it was a benefit transferred to the Law from the Gospel. This is one thing. Then we know that this grace of God was rare and little known under the Law; but that under the Gospel the gifts of the Spirit have been more abundantly poured forth, and that God has dealt more bountifully with his Church. But still the main thing is, to consider what the Law of itself is, and what is peculiar to the Gospel, especially when a comparison is made between the Law and the Gospel. For when this comparison ceases, this cannot be properly applied to the Law; but with regard to the Gospel it is said, that the Law is that of the letter, as it is called elsewhere, ( Romans 7:6 ) and this also is the reason why Paul calls it the letter in 2 Corinthians 3:6 , "the letter killeth," etc. By "letter" he means not what Origen foolishly explained, for he perverted that passage as he did almost the whole Scripture: Paul does not mean there the simple and plain sense of the Law; for he calls it the letter for another reason, because it only sets before the eyes of men what is right, and sounds it also in their ears. And the word letter refers to what is written, as though he had said, The Law was written on stones, and was therefore a letter. But the Gospel -- what is it? It is spirit, that is, God not only addresses his word to the ears of men and sets it before their eyes, but he also inwardly teaches their hearts and minds. This is then the solution of the question: the Prophet speaks of the Law in itself, as apart from the Gospel, for the Law then is dead and destitute of the Spirit of regeneration. He afterwards says, I will put my Law in their inward parts By these words he confirms what we have said, that the newness, which he before mentioned, was not so as to the substance, but as to the form only: for God does not say here, "I will give you another Law," but I will write my Law, that is, the same Law, which had formerly been delivered to the Fathers. He then does not promise anything different as to the essence of the doctrine, but he makes the difference to be in the form only. But he states the same thing in two ways, and says, that he would put his law in their inward parts, and that he would write it in their hearts [54] We indeed know how difficult it is that man should be so formed to obedience that his whole life may be in unison with the Law of God, for all the lusts of the flesh are so many enemies, as Paul says, who fight against God. ( Romans 8:7 ) As then all our affections and lusts thus carry on war with God, it is in a manner a renovation of the world when men suffer themselves to be ruled by God. And we know what Scripture says, that we cannot be the disciples of Christ, except we renounce ourselves and the world, and deny our own selves. ( Matthew 6:24 ; Luke 14:26 , 27) This is the reason why the Prophet was not satisfied with one statement, but said, I will put my Law in their inward parts, I will write it in their hearts. We may further learn from this passage, how foolish the Papists are in their conceit about free-will. They indeed allow that without the help of God's grace we are not capable of fulfilling the Law, and thus they concede something to the aid of grace and of the Spirit: but still they not only imagine a co-operation as to free-will, but ascribe to it the main work. Now the Prophet here testifies that it is the peculiar work of God to write his Law in our hearts. Since God then declares that this favor is justly his, and claims to himself the glory of it, how great must be the arrogance of men to appropriate this to themselves? To write the Law in the heart imports nothing less than so to form it, that the Law should rule there, and that there should be no feeling of the heart, not conformable and not consenting to its doctrine. It is hence then sufficiently clear, that no one can be turned so as to obey the Law, until he be regenerated by the Spirit of God; nay, that there is no inclination in man to act rightly, except God prepares his heart by his grace; in a word, that the doctrine of the letter is always dead, until God vivifies it by his Spirit. He adds, And I will be to them a God, and they shall be to me a people Here God comprehends generally the substance of his covenant; for what is the design of the Law, except that the people should call upon him, and that he should also exercise a care over his people? For whenever God declares that he will be our God, he offers to us his paternal layout, and declares that our salvation is become the object of his care; he gives to us a free access to himself, bids us to recumb on his grace, and, in short, this promise contains in itself everything needful for our salvation. The case is now also at this day the same under the Gospel; for as we are aliens from the kingdom of heaven, he reconciles us by it to himself, and testifies that he will be our God. On this depends what follows, And they shall be my people; for the one cannot be separated from the other. By these words then the Prophet briefly intimates, that the main object of God's covenant is, that he should become our Father, from whom we are to seek and expect salvation, and that we should also become his people. Of these things there is more to be said again; but I have explained the reason why I now so quickly pass over things worthy of a longer explanation. He adds, -- Footnotes: [54] All the nouns in Hebrew are of the singular number, -- "law, inward part, heart," and also "iniquity and sin;" and so are they in the Vulg., except the second, which is rendered "bowels;" but in the other versions and the Targ., they are mostly pluralized. The words as quoted in Hebrews are not exactly according to any of the versions, but for the most part according to that of the Sept. There is in many copies a v before ntty, "I have put," by which it is turned into a future, "I will even put." This seems to be the true reading, -- I will even put my law in their inmost part, And on their heart will I write it. It is the same as if it was said, "I will put my law in the inmost part of each of them:" the persons are individualized, in order to shew that the act extends to every one alike. -- Ed.

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.

But this [shall be] the covenant that I will make with the house of Israel; After 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. I will put my law in their inward parts. — This the apostle calleth the "law in their minds," opposed to the "law of their members"; Romans 7:23 for the natural man is inversus decalogus, oposed to the law, "he is not subject to the law of God, neither indeed can be." But God putteth into the hearts of his people the counterpart of his holy law; he stamps, as it were, a decalogue upon their spirits; he puts into them an inward aptness, answering the law of God without, as the lead answereth the mould, wax the seal, as tally answereth tally: or as indenture indenture. And I will be their God, and they shall be my people. — This promise is divini mellis alveare, as one calleth it, The hive of heavenly honey.

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.

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.

33. will be their God—(Jer 32:38).

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.