For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind, and in their heart will I write them: and I will be their God, and they shall be my people:

“Having bestowed on us the truly great, divine, and inalienable inheritance of the Father, deifying man by heavenly teaching, putting His laws into our minds, and writing them on our hearts. What laws does He inscribe? "That all shall know God, from small to great;" and, "I will be merciful to them," says God, "and will not remember their sins." Let us receive the laws of life, let us comply with God's expostulations; let us become acquainted with Him, that He may be gracious. And though God needs nothing let us render to Him the grateful recompense of a thankful heart and of piety, as a kind of house-rent for our dwelling here below.”

“"For this," he says, "is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put My laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to Me a people." Thus He says this concerning the New covenant because His words are "not according to the covenant which I covenanted." But what other difference is there beside this? Now if any person should say that "the difference is not in this respect, but in respect to its being put into their hearts; He makes no mention of any difference of ordinances, but points out the mode of its being given: for no longer" (he says) "shall the covenant be in writings, but in hearts;" let the Jew in that case show that this was ever carried into effect; but he could not, for it was made a second time in writings after the return from Babylon. But I show that the Apostles received nothing in writing, but received it in their hearts through the Holy Ghost. Wherefore also Christ said, "When He cometh, He will bring all things to your remembrance, and He shall teach you." (John xiv. 26.)”

“Prophetic utterances are of three kinds: (1) some relating to the earthly Jerusalem; (2) some to the heavenly Jerusalem; (3) and some to both simultaneously. I think it proper to prove what I say by examples. The prophet Nathan was sent to convict King David of heinous sin and predict what future evils would happen to him because of his sin. Who can question that this pertains to the earthly city? There are other instances, sometimes addressed to the public at large for their safety and benefit, and sometimes addressed to someone in private who merited an utterance from God in order to know in advance about some event to guide his temporal life.The following prophecy, however, without a doubt references the heavenly Jerusalem. "Behold, the days are coming, says the Lord, that I will make for the house of Israel, and for the house of Judah, a new testament: not according to the testament that I settled for their fathers in the day when I laid hold of their hand to lead them out of the land of Egypt; because they continued not in my testament, and I regarded them not, says the Lord. For this is the testament that I will make for the house of Israel: after those days, says the Lord, I will give my laws in their mind, and will write them upon their hearts, and I will see to them; and I will be to them a God, and they shall be to me a people." Here, God himself is Jerusalem's reward. Its chief and entire good is to possess him and to be possessed by him. Both cities are indicated when the city of God is called Jerusalem and when it is prophesied that the house of God shall one day be in Jerusalem. This prophecy seems to be fulfilled when King Solomon builds that most noble temple. For these things both happened in the earthly Jerusalem, as history shows, and were types of the heavenly Jerusalem. This kind of prophecy, as it were, blending both the others in the ancient canonical books devoted to historical narratives, is very common. It has exercised and continues to exercise greatly the talents of those who search holy Scripture.”

“Above, the Apostle proved that Christ is a high priest, and consequently a minister of the sacraments, though not according to the old law; here he shows that he is the minister of greater and better things than those were. And concerning this he does three things. For first he sets forth what he intends; second he assigns the cause of it; third he proves it. The second, at by how much also of a better. The third, at for if that. He says therefore: I say that he has nothing earthly to offer, but now, that is, in the time of grace, he has obtained by lot, that is, has received by lot, a better ministry, that is, a more worthy priesthood. The priesthood of Christ is called a ministry, because it belongs to him only insofar as, as man, he was a minister. Rom. XV, 8: for I say that Christ Jesus was a minister, etc. He says obtained by lot, that is, received by lot, because that which is had by lot is awaited from the Lord. Ps. XXX, 15: in thy hands are my lots. And therefore all things that come about according to the distribution of the divine will are said to be given by lot, and such are the effects of grace. Eph. I, 11: we are called by lot, that is, by divine election, because when it happens that human judgment fails, men are accustomed to betake themselves to divine election and disposition, casting lots, as is clear from Acts I, 26, concerning the election of Matthias. Hence Prov. XVI, 33: lots are cast into the lap, but they are tempered by the Lord. Christ indeed obtained this ministry by lot, that is, by divine disposition. Then when he says by how much also of a better, etc., he assigns the cause why this ministry is greater. For every priest is a mediator. But this one is the mediator of a better covenant, namely of man to God. For it belongs to a mediator to reconcile the extremes. But he brought divine things to us, because through him we have been made partakers of the divine nature, as is said in II Pet. I, 4. He also offers our things to God. And therefore the Apostle says, I Tim. II, 5: the mediator of God and men, the man Christ Jesus. There temporal things were promised. Is. I, 19: if you be willing and will hear me, you shall eat the good things of the land. But here, heavenly things, as was said above. Thus therefore this is better as to that which the Lord promises to men. Likewise, in that covenant certain things are set down which pertain to the worship of God, and these are the ceremonial precepts; and certain others which pertain to the rightness of life, and these are the moral precepts, which remain — but the others do not. But in the new covenant, counsels are added to those precepts, which are given to the perfect, who are capable of spiritual things. And thus the precepts remain the same, but the promises are different. Likewise the sacraments are different, because there the figure alone was present, but here the truth of the figure is expressed. In every respect, therefore, that covenant is better. Then when he says whether if that, etc., he proves that the covenant of which Christ is the mediator is better. And he makes such an argument: if the first covenant had not had fault, another would not be sought to correct its defect; but one is sought, therefore, etc. The antecedent is set down, and is clear in the text. But against this, Rom. VII, 7: is the law then sin? God forbid. Therefore he speaks wrongly in saying that it was not free from fault. I answer. It must be said that something can belong to the law in two ways: either according to itself, and thus it was good; or by reason of those to whom it was given, and thus it is said to have fault, on account of two things. First, because it did not give the power to cleanse away sins committed. Below, X, 4: it is impossible that sins should be taken away by the blood of bulls or of goats. Second, because it did not give a helping grace to avoid sins, but only to know them; and thus it was an occasion of sin. Rom. VII, 7: I had not known concupiscence, unless the law said: thou shalt not covet. And thus it is said not to have been free from fault, because men were left in fault by it. But he says a place would not be sought. For just as a body never perfectly comes to rest, but is always in motion, until it reaches its own place, so as long as something is possessed imperfectly, desire does not rest, but always tends further, until it comes to the perfect. The place of this, therefore, was sought by man, who desired it; but more by God, who is said to seek it on account of his desire for our salvation. Then when he says for finding fault, etc., he proves the truth of the consequent, namely that a place for the covenant is sought, and this by the authority of Jer. XXXI, 31: behold the days shall come, etc. And concerning this he does two things. First he sets down the authority; second he argues from it, at but in saying a new. The first is divided into two. For first he sets forth the prophecy concerning the giving of the new covenant; second he describes it, at not according to the covenant, etc. Again the first is divided into three. For first he shows the fitness of the time of the giving; second, the perfection of the new covenant, at I will perfect a new covenant; third, to whom it was given, at upon the house of Judah. He says therefore, for finding fault, not indeed with the law, but with those who, namely, were under the law, the Lord says: behold the days come, etc. This is the authority, which is Jer. XXXI, v. 31; and it is not held entirely under these words, but a few are changed. For there it is said thus: behold the days come, says the Lord, and I will make with the house of Israel, and with the house of Judah, a new covenant, not according to the covenant which I made with your fathers in the day when I stretched out my hand to lead them out of the land of Egypt, a covenant which they made void, and I had dominion over them. Thus therefore it is clear that the covenants are changed. He says, therefore, as to the fitness of the time, behold the days come, that is, the time of grace, which is compared to the day, because it is illumined by the sun of justice. Rom. XIII, 12: the night is passed, and the day is at hand. As to the perfection of the new covenant he says, I will perfect a new covenant. And he says I will perfect, which sounds toward perfection. Apoc. XXI, 5: behold, I make all things new. But this word I will perfect is not found there, but the Apostle uses it to designate the perfection of the new covenant. Is. c. X, 23: the Lord shall make a consummation and an abridgment upon the earth. For the new covenant was perfect as to the instruction of life, which is extended not only to a general instruction of justice, but to a perfect one. Matth. V, 20: unless your justice abound, etc. Likewise in the old covenant there were only figurative things; but in the new, the truth of the figures; and thus the new consummates and perfects the old. As to the third he says, upon the house of Israel, and of Judah. But is it given only to the Jews? No. Rom. IX, 6: not all who are of Israel, these are Israelites; and it follows: not they who are the children of the flesh are the children of God, but they who are the children of the promise are accounted for the seed. Those, therefore, who have obtained the grace of God, are Israel through faith, and Judah through confession. Rom. X, 10: with the heart, belief is unto justice, etc. Now it is said upon the house, etc., for a threefold reason. One, because Christ in his own person preached to the Jews, not to the Gentiles. Matth. XV, 24: I was not sent but to the sheep that are lost of the house of Israel. The second, because the Gentiles were made participants of the new covenant, just as a wild olive grafted into a good olive tree partakes of its richness, Rom. XI, 24. Another, because in the time of Rehoboam and Jeroboam the kingdom of Judah was divided from the kingdom of the ten tribes, which indeed remained in idolatry, but the kingdom of Judah adhered more to God, although not entirely. And therefore he touched on both. Then when he says not according to the covenant, he describes the new covenant, and first by its difference from the old; second by its own conditions, at for this is the covenant. Again the first is divided into two. First he shows the distinction of the new and the old covenant; second, the weakness of the old, at in the day in which. For someone could say: is this new one like that one? Therefore, as if answering, he says: no. Because not according to that which I did with their fathers — in which he shows that the old is not to be kept together with the new. Gal. V, 1: stand fast, and be not held again under the yoke of servitude. Matth. IX, 17: neither do they put new wine into old bottles, etc. And Rom. VII, 6: let us serve in newness of spirit, and not in the oldness of the letter. For if anything is found in the old which is indicated to the Gentiles for keeping, it must be referred to a spiritual understanding, as is said in Is. XIX, 21: they shall worship him with sacrifices and offerings — which is wholly to be understood spiritually. Then when he says in the day when I took, etc., he shows the defect of the old covenant, first from its handing down; second from the outcome, at because they themselves. For the old covenant was handed down to slaves and to the weak. To slaves indeed, because they had at one time come out of the servitude of Egypt. And as to this he says, that I might lead them out, etc. Gal. IV, 24: the one indeed begetting unto servitude, etc. Likewise, because it was a law of servile fear. Rom. VIII, 15: you have not received the spirit of servitude again in fear, etc. Augustine: the brief difference of the old and new covenant is fear and love. Likewise to the weak, because by themselves they were not able to help themselves. And as to this he says, I took them by the hand, which belongs to the weak. Ps. LXXII, 23: thou hast held my right hand. Rom. VIII, 3: what was impossible to the law, in that it was weak. Now he says their fathers, namely Abraham, Isaac, and Jacob, with whom he entered into a special covenant. Ps. CIV, 8f.: he hath been mindful for ever of his covenant, the word which he commanded to a thousand generations, which he appointed to Abraham, etc. But to these, at the exodus from Egypt, he promised carnal things. Then when he says because they themselves did not, etc., he shows the defect of the old covenant from the outcome; and first as to the fault, and therefore he says, because they did not continue in my covenant, namely because it was not written in their hearts. Hence immediately after the law was given they made a molten calf. Ex. XXXII, 8 and Ps. CV, 20: they made a calf in Horeb, and adored a graven thing. And as to the punishment. Therefore he says, and I disregarded them. For a thing is said to be disregarded by someone when he permits it to perish. And thus he disregarded them, because he permitted them to perish by the destroyer, as is said in I Cor. X, 10; and Ps. CXVIII, v. 118: thou hast despised all them that fall off from thy judgments. Another reading: and I had dominion over them, that is, by punishing I showed myself to be their lord. Then when he says for this is the covenant, etc., he describes the conditions of the new covenant. And concerning this he does two things. First he sets down the manner of its promulgation; second, its effect, at and I will be to them a God. He says therefore, for this is, that is, such is, the covenant that I will dispose for the house of Israel, etc.; disposition implies a fittingness of order. And therefore he says after those days, that is, after the law was given. For the new law had to be given after the old law, just as first a pedagogue is given, and afterward a master, so that man might first recognize his own weakness. In this, therefore, the fittingness of the time for giving the new covenant is clear. Now the manner of handing it down is twofold. One is through exterior things, as by setting forth words for someone's knowledge. And this a man can do, and thus the old covenant was handed down. In another way, by working inwardly. And this is proper to God. Job XXXII, 8: the inspiration of the Almighty giveth understanding. And in this manner the new covenant was given, because it consists in the infusion of the Holy Spirit, who instructs inwardly. But it is not enough only to know, for acting is also required. And therefore first he illumines the intellect to know. And therefore he says, I will give my laws, etc. And he says it in the plural, on account of the diverse precepts and counsels. And this the Holy Spirit does. I Jo. II, 27: his unction teacheth you. Jo. XIV, 26: he shall teach you all things, etc. Likewise he inclines the affection to act well, whence it is imprinted on the heart. And as to this he says, I will write them upon their heart, that is, upon knowledge I will write charity. But above all things have charity, etc., Col. III, 14, and Rom. V, 5: the charity of God is poured forth in our hearts, etc. And this is the epistle, concerning which he adds, II Cor. III, 3: not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshly tables of the heart.”

“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. So the Jews (i) apply these days, when they represent the Israelites saying to Moses, O that he (God) would reveal (himself or will) to us a second time! O that he would kiss us with the kisses of his mouth, and that the doctrine of the law was fixed in our hearts; when he (Moses) said to them, this is not to be done now, but , in the time to come, (i.e. in the times of the Messiah,) as it is said, Jer 31:33. I will put my law, &c. and so (k) they are elsewhere applied to the same times. And the first article in it is, I will put my laws into their mind, and write them in their hearts; by the laws of God are meant not the precepts of the ceremonial law, which were now abrogated, but either the moral law, and its commands; which is a transcript of the divine nature, was inscribed on Adam's heart in innocence, and some remains of it are even in the Gentiles, but greatly obliterated through the sin of man; and there is in men naturally a contrary disposition to it; in regeneration it is reinscribed by the Spirit of God; and great respect is had to it by regenerate persons, in which lies one part of their conformity to Christ: or else, since the word "law" signifies sometimes no other than a doctrine, an instruction, the doctrines of grace, of repentance towards God, of faith in Christ, and love to him, and every other doctrine may be intended; and the tables where, according to the tenor of this covenant, these are put and written, are two tables, as before, the "mind" and "heart"; but not two tables of stone, on which the law of Moses was written, partly that it might not be lost, through defect of memory, and partly to denote the firmness and stability of it, as also to point at the hardness of man's heart; but the fleshly tables of the heart; not that part of our flesh that is called the heart; but the souls of men, such hearts as are regenerated and sanctified by the Spirit of God, and such minds as are renewed by him: and the "putting" of them into the mind, designs the knowledge of them, which God gives; as of the moral law, of its spirituality and perfection, showing that there is no life and righteousness by it, that it is fulfilled by Christ, and is a rule of conversation to the saints; and of all other laws, ordinances, and doctrines of Christ: and the "writing" them in, or on the heart, intends a filling the soul with love and affection to them, so that it regards them singly and heartily; and a powerful inclination of the heart to be subject to them, through the efficacious grace of God; and which is done not with the ink of nature's power, but with the Spirit of the living God, Co2 3:3. And I will be to them a God; not in such sense as he is the God of all mankind, or as he was the God of Israel in a distinguishing manner, but as he is the God of Christ, and of all the elect in him; and he is their God, not merely as the God of nature and providence, but as the God of all grace; he is so in a covenant way, and as in Christ, and by virtue of electing grace, and which is made manifest in the effectual calling; and as such, he has set his heart on them, and set them apart for himself; he saves them by his Son, adopts and regenerates them, justifies and sanctifies them, provides for them, protects and preserves them; and happy are they that are interested in this blessing of the covenant, which is preferable to everything else; they have everything, and can want no good thing; they need fear no enemy; all things work together for their good; and God continues to be their God in life and in death; so that they may depend on his love, be secure of his power, expect every needful supply of grace, and to be carried through every duty and trial, and to share in the first resurrection, and to enjoy eternal happiness: and they shall be to me a people; not in such sense as all mankind are, or the Jews were in a more peculiar respect, but as all God's elect are, whether Jews or Gentiles; and who are such whom God has loved with a special love, has chose in Christ, and given to him, and with whom he has made a covenant in him; whom Christ saves from their sins by his blood, and calls them by his grace and Spirit, and who give up themselves to him; these are a distinct and peculiar people, a people near unto the Lord, and who are all righteous in Christ, and are made willing in the day of his power on their souls. (i) Shirhashirim Rabba, fol. 3. 2. (k) Midrash Kohelet, fol. 64. 3.”

“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. And write them in their hearts - All their affections, passions, and appetites, shall be purified and filled with holiness and love to God and man; so that they shall willingly obey, and feel that love is the fulfilling of the law: instead of being written on tables of stone, they shall be written on the fleshly tables of their hearts. I will be to them a God - These are the two grand conditions by which the parties in this covenant or agreement are bound: 1. I will be your God. 2. Ye shall be my people. As the object of religious adoration to any man is that Being from whom he expects light, direction, defense, support, and happiness: so God, promising to be their God, promises in effect to give them all these great and good things. To be God's people implies that they should give God their whole hearts, serve him with all their light and strength, and have no other object of worship or dependence but himself. Any of these conditions broken, the covenant is rendered null and void, and the other party absolved from his engagement.”

“For this is the testament which I will make with the house of Israel, and with all nations, as I promised to Abraham, I will give (literally, by giving) my laws into their mind, and I will write this new law, not as the former, in tables of stone, but in their hearts, and to them I will be a merciful God, and they shall be my elect people. (Witham) — The Jews were like slaves, and God ruled them as a master; Christians are his children, and God rules them as a father: and so great is the efficacy of this divine teacher, that by means of a short and easy catechism, children are now taught to know God more perfectly than the first sages of antiquity by their abstruse and erudite disquisitions. We moreover observe under the new law the grace and spirit of love, engrafted in the hearts of the faithful by the Holy Ghost working in the sacraments and sacrifice of the new law to that effect….This covenant was made at the last supper, and ratified the next day by the death of the Testator on the cross, when he exclaimed, “consummatum est,” all is consummated. [John xix. 30.]”

“make with--Greek, "make unto." Israel--comprising the before disunited (Heb 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" (Heb 8:6). mind--their intelligent faculty. in, &c.--rather, " ON their hearts." Not on tables of stone as the law (Co2 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 (Rev 21:3). Compare a similar progression as to the priesthood (1) Exo 19:6; (2) Pe1 2:5; (3) Isa 61:6; Rev 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.”