IN reviewing these chapters we must be careful not to suppose that Jeremiah knew all that would ultimately result from his teaching. When he declared that the conditions of the New Covenant would be written, not in a few parchments, but on every heart, he laid down a principle which involved the most characteristic teaching of the New Testament and the Reformers, and which might seem to justify extreme mysticism. When we read these prophecies in the light of history, they seem to lead by a short and direct path to the Pauline doctrines of Faith and Grace. Constraining grace is described in the words: "I will put My fear in their hearts, that they shall not depart from Me." {Jeremiah 32:40} Justification by faith instead of works substitutes the response of the soul to the Spirit of God for conformity to a set of external regulations-the writing on the heart for the carving of ordinances on stone. Yet, as Newton’s discovery of the law of gravitation did not make him aware of all that later astronomers have discovered, so Jeremiah did not anticipate Paul and Augustine, Luther and Calvin: he was only their forerunner. Still less did he intend to affirm all that has been taught by the Brothers of the Common Life or the Society of Friends. We have followed the Epistle to the Hebrews in interpreting his prophecy of the New Covenant as abrogating the Mosaic code and inaugurating a new departure upon entirely different lines. This view is supported by his attitude towards the Temple, and especially the Ark. At the same time we must not suppose that Jeremiah contemplated the summary and entire abolition of the previous dispensation. He simply delivers his latest message from Jehovah, without bringing its contents into relation with earlier truth, without indeed waiting to ascertain for himself how the old and the new were to be combined. But we may be sure that the Divine writing on the heart would have included much that was already written in Deuteronomy, and that both books and teachers would have had their place in helping men to recognise and interpret the inner leadings of the Spirit.
In rising from the perusal of these chapters the reader is tempted to use the prophet’s words with a somewhat different meaning: "I awaked and looked about me, and felt that I had had a pleasant dream." {Jeremiah 31:26} Renan, with cynical frankness, heads a chapter on such prophecies with the title "Pious Dreams." While Jeremiah’s glowing utterances rivet our attention, the gracious words fall like balm upon our aching hearts, and we seem, like the Apostle, caught up into Paradise. But as soon as we try to connect our visions with any realities, past, present, or in prospect, there comes a rude awakening. The restored community attained to no New Covenant, but was only found worthy of a fresh edition of the written code. Instead of being committed to the guidance of the ever-present Spirit of Jehovah, they were placed under a rigid and elaborate system of externals-"carnal ordinances, concerned with meats and drinks and divers washings, imposed until a time of reformation." {Hebrews 9:10} They still remained under the covenant "from Mount Sinai, bearing children unto bondage, which is Hagar. Now this Hagar is Mount Sinai in Arabia, and answereth to the Jerusalem that now is: for she is in bondage with her children." {Galatians 4:24-25}
For these bondservants of the letter, there arose no David, no glorious Scion of the ancient stock. For a moment the hopes of Zechariah rested on Zerubbabel, but this Branch quickly withered away and was forgotten. We need not underrate the merits and services of Ezra and Nehemiah, of Simon the Just and Judas Maccabaeus; and yet we cannot find any one of them who answers to the Priestly King of Jeremiah’s visions. The new growth of Jewish royalty came to an ignominious end in Aristobulus, Hyrcanus, and the Herods, Antichrists rather than Messiahs.
The Reunion of long-divided Israel is for the most part a misnomer; there was no healing of the wound, and the offending member was cut off.
Even now, when the leaven of the Kingdom has been working in the lump of humanity for nearly two thousand years, any suggestion that these chapters are realised in Modern Christianity would seem cruel irony. Renan accuses Christianity of having quickly forgotten the programme which its Founder borrowed from the prophets, and of having become a religion like other religions, a religion of priests and sacrifices, of external observances and superstitions. It is sometimes asserted that "Protestants lack faith and courage to trust to any law written on the heart, and cling to a printed book, as if there were no Holy Spirit-as if the Branch of David had borne fruit once for all, and Christ were dead. The movement for Christian Reunion seems thus far chiefly to emphasise the feuds that make the Church a kingdom divided against itself."
But we must not allow the obvious shortcomings of Christendom to blind us to brighter aspects of truth. Both in the Jews of the Restoration and in the Church of Christ we have a real fulfilment of Jeremiah’s prophecies. The fulfilment is no less real because it is utterly inadequate. Prophecy is a guide post and not a milestone; it shows the way to be trodden, not the duration of the journey. Jews and Christians have fulfilled Jeremiah’s prophecies because they have advanced by the road along which he pointed towards the spiritual city of his vision. The "pious dreams" of a little group of enthusiasts have become the ideals and hopes of humanity. Even Renan ranks himself among the disciples of Jeremiah: "The seed sown in religious tradition by inspired Israelites will not perish; all of us who seek a God without priests, a revelation without prophets, a covenant written in the heart are in many respects the disciples of these ancient fanatics" (ces vieux egares).
The Judaism of the Return, with all its faults and shortcomings, was still an advance in the direction Jeremiah had indicated. However ritualistic the Pentateuch may seem to us, it was far removed from exclusive trust in ritual. Where the ancient Israelite had relied upon correct observance of the forms of his sanctuary, the Torah of Ezra introduced a large moral and spiritual element, which served to bring the soul into direct fellowship with Jehovah. "Pity and humanity are pushed to their utmost limits, always of course in the bosom of the family of Israel." The Torah moreover included the great commands to love God and man, which once for all placed the religion of Israel on a spiritual basis. If the Jews often attached more importance to the letter and form of Revelation than to its substance, and were more careful for ritual and external observances than for inner righteousness, we have no right to cast a stone at them.
It is a curious phenomenon that after the time of Ezra the further developments of the Torah were written no longer on parchment, but, in a certain sense on the heart. The decisions of the rabbis interpreting the Pentateuch, "the fence which they made round the law," were not committed to writing, but learnt by heart and handed down by oral tradition. Possibly this custom was partly due to Jeremiah’s prophecy. It is a strange illustration of the way in which theology sometimes wrests the Scriptures to its own destruction, that the very prophecy of the triumph of the spirit over the letter was made of none effect by a literal interpretation.
Nevertheless, though Judaism moved only a very little way towards Jeremiah’s ideal, yet it did move, its religion was distinctly more spiritual than that of ancient Israel. Although Judaism claimed finality and did its best to secure that no future generation should make further progress, yet in spite of, nay, even by means of, Pharisee and Sadducee, the Jews were prepared to receive and transmit that great resurrection of prophetic teaching which came through Christ.
If even Judaism did not altogether fail to conform itself to Jeremiah’s picture of the New Israel, clearly Christianity must have shaped itself still more fully according to his pattern. In the Old Testament both the idea and the name of a "New Covenant," superseding that of Moses, are peculiar to Jeremiah, and the New Testament consistently represents the Christian dispensation as a fulfilment of Jeremiah’s prophecy. Besides the express and detailed application in the Epistle to the Hebrews, Christ instituted the Lord’s Supper as the Sacrament of His New Covenant-"This cup is the New Covenant in My Blood"; and St. Paul speaks of himself as "a minister of the New Covenant." {2 Corinthians 3:6} Christianity has not been unworthy of the claim made on its behalf by its Founder, but has realised, at any rate in some measure, the visible peace, prosperity, and unity of Jeremiah’s New Israel, as well as the spirituality of his New Covenant. Christendom has its hideous blots of misery and sin, but, on the whole, the standard of material comfort and intellectual culture has been raised to a high average throughout the bulk of a vast population. Internal order and international concord have made enormous strides since the time of Jeremiah. If an ancient Israelite could witness the happy security, of a large proportion of English workmen and French peasants, he would think that many of the predictions of his prophets had been fulfilled. But the advance of large classes to a prosperity once beyond the dreams of the most sanguine only brings out in darker relief the wretchedness of their less fortunate brethren. In view of the growing knowledge and enormous resources of modern society, any toleration of its cruel wrongs is an unpardonable sin. Social problems are doubtless urgent because a large minority are miserable, but they are rendered still more urgent by the luxury of many and the comfort of most. The high average of prosperity shows that we fail to right our social evils, not for want of power, but for want of devotion. Our civilisation is a Dives, at whose gate Lazarus often finds no crumbs.
Again Christ’s Kingdom of the New Covenant has brought about a larger unity. We have said enough elsewhere on the divisions of the Church. Doubtless we are still far from realising the ideals of chapter 31, but, at any rate, they have been recognised as supreme, and have worked for harmony and fellowship in the world. Ephraim and Judah are forgotten, but the New Covenant has united into brotherhood a worldwide array of races and nations. There are still divisions in the Church, and a common religion will not always do away with national enmities; but in spite of all, the influence of our common Christianity has done much to knit the nations together and promote mutual amity and goodwill. The vanguard of the modern world has accepted Christ as its standard and ideal, and has thus attained an essential unity, which is not destroyed by minor differences and external divisions.
And, finally, the promise that the New Covenant should be written on the heart is far on the way towards fulfilment. If Roman and Greek orthodoxy interposes the Church between the soul and Christ, yet the inspiration claimed for the Church today is, at any rate in some measure, that of the living Spirit of Christ speaking to the souls of living men. On the other hand, a predilection for Rabbinical methods of exegesis sometimes interferes with the influence and authority of the Bible. Yet in reality there is no serious attempt to take away the key of knowledge or to forbid the individual soul to receive the direct teaching of the Holy Ghost. The Reformers established the right of private judgment in the interpretation of the Scriptures; and the interpretation of the Library of Sacred Literature, the spiritual harvest of a thousand years, affords ample scope for reverent development of our knowledge of God.
One group of Jeremiah’s prophecies has indeed been entirely fulfilled. In Christ God has raised up a Branch of Righteousness unto David, and through Him judgment and righteousness are wrought in the earth. {Jeremiah 33:15}
"I will make a new covenant with the house of Israel and the house of Judah."- Jeremiah 31:31
THE religious history of Israel in the Old Testament has for its epochs a series of covenants: Jehovah declared His gracious purposes towards His people, and made known the conditions upon which they were to enjoy His promised blessings; they, on their part, undertook to observe faithfully all that Jehovah commanded. We are told that covenants were made with Noah, after the Flood; with Abraham, when he was assured that his descendants should inherit the land of Canaan; at Sinai, when Israel first became a nation; with Joshua, after the Promised Land was conquered; and, at the close of Old Testament history, when Ezra and Nehemiah established the Pentateuch as the Code and Canon of Judaism.
One of the oldest sections of the Pentateuch, Exodus 20:20 - Exodus 23:33, is called the "Book of the Covenant," {Exodus 24:7} and Ewald named the Priestly Code the "Book of the Four Covenants." Judges and Samuel record no covenants between Jehovah and Israel; but the promise of permanence to the Davidic dynasty is spoken of as an everlasting covenant. Isaiah, Amos, and Micah make no mention of the Divine covenants. Jeremiah, however, imitates Hosea {Hosea 2:18; Hosea 6:7; Hosea 8:1} in emphasising this aspect of Jehovah’s relation to Israel, and is followed in his turn by Ezekiel 2:1-10 Isaiah.
Jeremiah had played his part in establishing covenants between Israel and its God. He is not, indeed, even so much as mentioned in the account of Josiah’s reformation; and it is not clear that he himself makes any express reference to it; so that some doubt must still be felt as to his share in that great movement. At the same time indirect evidence seems to afford proof of the common opinion that Jeremiah was active in the proceedings which resulted in the solemn engagement to observe the code of Deuteronomy. But yet another covenant occupies a chapter (34) in the Book of Jeremiah, and in this case there is no doubt that the prophet was the prime mover in inducing the Jews to release their Hebrew slaves. This act of emancipation was adopted in obedience to an ordinance of Deuteronomy, {Cf. Deuteronomy 15:12 and Exodus 21:2} so that Jeremiah’s experience of former covenants was chiefly connected with the code of Deuteronomy and the older Book of the Covenant upon which it was based.
The Restoration to which Jeremiah looked forward was to throw the Exodus into the shade, and to constitute a new epoch in the history of Israel more remarkable than the first settlement in Canaan. The nation was to be founded anew, and its regeneration would necessarily rest upon a New Covenant, which would supersede the Covenant of Sinai.
"Behold, the days come-it is the utterance of Jehovah-when I will enter into a new covenant with the House of Israel and the House of Judah: not according to the covenant into which I entered with your fathers, when I took them by the hand to bring them out of the land of Egypt."
The Book of the Covenant and Deuteronomy had both been editions of the Mosaic Covenant, and had neither been intended nor regarded as anything new. Whatever was fresh in them, either in form or substance, was merely the adaptation of existing ordinances to altered circumstances. But now the Mosaic Covenant was declared obsolete, the New Covenant was not to be, like Deuteronomy, merely a fresh edition of the earliest code. The Return from Babylon, like the primitive Migration from Ur and like the Exodus from Egypt, was to be the occasion of a new Revelation, placing the relations of Jehovah and His people on a new footing.
When Ezra and Nehemiah established, as the Covenant of the Restoration, yet another edition of the Mosaic ordinances, they were acting in the teeth of this prophecy-not because Jehovah had changed His purpose, but because the time of fulfilment had not yet come.
The rendering of the next clause is uncertain, and, in any case, the reason given for setting aside the old covenant is not quite what might have been expected. The Authorised and Revised Versions translate: "Which My covenant they brake, although I was an. husband unto them"; thus introducing that Old Testament figure of marriage between Jehovah and Israel which is transferred in Ephesians and the Apocalypse to Christ and the Church. The margin of the Revised Version has: "Forasmuch as they brake My covenant, although I was lord over them." There is little difference between these two translations, both of which imply that in breaking the covenant Israel was setting aside Jehovah’s legitimate claim to obedience. A third translation, on much the same lines, would be "although I was Baal unto or over them"; Baal or ba’al being found for lord, husband, in ancient times as a name of Jehovah, and in Jeremiah’s time as a name of heathen gods. Jeremiah is fond of paronomasia, and frequently refers to Baal, so that he may have been here deliberately ambiguous. The phrase might suggest to the Hebrew reader that Jehovah was the true lord or husband of Israel, and the true Baal or God, but that Israel had come to regard Him as a mere Baal, like one of the Baals of the heathen. "Forasmuch as they, on their part, set at nought My covenant; so that I, their true Lord, became to them as a mere heathen Baal." The covenant and the God who gave it were Mike treated with contempt.
The Septuagint, which is quoted in Hebrews 8:9, has another translation: "And I regarded them not." Unless this represents a different reading, it is probably due to a feeling that the form of the Hebrew sentence required a close parallelism. Israel neglected to observe the covenant, and Jehovah ceased to feel any interest in Israel. But the idea of the latter clause seems alien to the context.
In any case, the new and better covenant is offered to Israel, after it has failed to observe the first covenant. This Divine procedure is not quite according to many of our theories. The law of ordinances is often spoken of as adapted to the childhood of the race. We set children easy tasks, and when these are successfully performed we require of them something more difficult. We grant them limited privileges, and if they make a good use of them the children are promoted to higher opportunities. We might perhaps have expected that when the Israelites failed to observe the Mosaic ordinances, they would have been placed under a narrower and harsher dispensation; yet their very failure leads to the promise of a better covenant still. Subsequent history, indeed, qualifies the strangeness of the Divine dealing. Only a remnant of Israel survived as the people of God. The Covenant of Ezra was very different from the New Covenant of Jeremiah; and the later Jews, as a community, did not accept that dispensation of grace which ultimately realised Jeremiah’s prophecy. In a narrow and unspiritual fashion the Jews of the Restoration observed the covenant of external ordinances; so that, in a certain sense, the Law was fulfilled before the new Kingdom of God was inaugurated. But if Isaiah and Jeremiah had reviewed the history of the restored community, they would have declined to receive it as, in any sense, the fulfilling of a Divine covenant. The Law of Moses was not fulfilled, but made void, by the traditions of the Pharisees. The fact therefore remains, that failure in the lower forms, so to speak, of God’s school is still followed by promotion to higher privileges. However little we may be able to reconcile this truth with a priori views of Providence, it has analogies in nature, and reveals new depths of Divine love and greater resourcefulness of Divine grace. Boys whose early life is unsatisfactory nevertheless grow up into the responsibilities and privileges of manhood; and the wilful, disobedient child does not always make a bad man. We are apt to think that the highest form of development is steady, continuous, and serene, from good to better, from better to best. The real order is more awful and stupendous, combining good and evil, success and failure, victory and defeat, in its continuous advance through the ages. The wrath of man is not the only evil passion that praises God by its ultimate subservience to His purpose. We need not fear lest such Divine overruling of sin should prove any temptation to wrongdoing, seeing that it works, as in the exile of Israel, through the anguish and humiliation of the sinner.
The next verse explains the character of the New Covenant; once Jehovah wrote His law on tables of stone, but now:-
"This is the covenant which I will conclude
With the House of Israel after those days-it is the utterance of Jehovah-
I will put My law within them, and will write it upon their heart;
And I will be their God, and they shall be My people."
These last words were an ancient formula for the immemorial relation of Jehovah and Israel, but they were to receive new fulness of meaning. The inner law, written on the heart, is in contrast to Mosaic ordinances. It has, therefore, two essential characteristics: first, it governs life, not by fixed external regulations, but by the continual control of heart and conscience by the Divine Spirit; secondly, obedience is rendered to the Divine Will, not from external compulsion, but because man’s inmost nature is possessed by entire loyalty to God. The new law involves no alteration of the standards of morality or of theological doctrine, but it lays stress on the spiritual character of man’s relation to God, and therefore on the fact that God is a spiritual and moral being. When man’s obedience is claimed on the ground of God’s irresistible power, and appeal is made to material rewards and punishments, God’s personality is obscured and the way is opened for the deification of political or material Force: This doctrine of setting aside of ancient codes by the authority of the Inner Law is implied in many passages of our book. The superseding of the Mosaic Law is set forth by a most expressive symbol, "When ye are multiplied and increased in the land, ‘The Ark of the Covenant of Jehovah’ shall no longer be the watchword of Israel: men shall neither think of the ark nor remember it; they shall neither miss the ark nor make another in its place." The Ark and the Mosaic Torah were inseparably connected; if the Ark was to perish and be forgotten, the Law must also be annulled.
Jeremiah moreover discerned with Paul that there was a law in the members warring against the Law of Jehovah: "The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of their altars." {Jeremiah 17:1}
Hence the heart of the people had to he changed before they could enter into the blessings of the Restoration: "I will give them a heart to know Me, that I am Jehovah: and they shall be My people, and I will be their God: for they shall return unto Me with their whole heart." {Jeremiah 34:7} In the exposition of the symbolic purchase of Hanameel’s field, Jehovah promises to make an everlasting covenant with His people, that He will always do them good and never forsake them. Such continual blessings imply that Israel will always be faithful. Jehovah no longer seeks to ensure their fidelity by an external law, with its alternate threats and promises: He will rather control the inner life by His grace. "I will give them one heart and one way, that they may fear Me forever; I will put My fear in their hearts, that they may not depart from Me." {Jeremiah 32:39-40}
We must not, of course, suppose that these principles-of obedience from loyal enthusiasm, and of the guidance of heart and conscience by the Spirit of Jehovah-were new to the religion of Israel. They are implied in the idea of prophetic inspiration. When Saul went home to Gibeah, "there went with him a band of men, whose hearts God had touched," {1 Samuel 10:26} In Deuteronomy, Israel is commanded to "love Jehovah thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart." {Deuteronomy 6:5-6}
The novelty of Jeremiah’s teaching is that these principles are made central in the New Covenant. Even Deuteronomy, which approaches so closely to the teaching of Jeremiah, was a new edition of the Covenant of the Exodus, an attempt to secure a righteous life by exhaustive rules and by external sanctions. Jeremiah had witnessed and probably assisted the effort to reform Judah by the enforcement of the Deuteronomic Code. But when Josiah’s religious policy collapsed after his defeat and death at Megiddo, Jeremiah lost faith in elaborate codes, and turned from the letter to the spirit.
The next feature of the New Covenant naturally follows from its being written upon men’s hearts by the finger of Jehovah:-
"Men shall no longer teach one another and teach each other,
Saying, Know ye Jehovah!
For all shall know Me, from the least to the greatest-
It is the utterance of Jehovah."
In ancient times men could only "know Jehovah" and ascertain His will by resorting to some sanctuary, where the priests preserved and transmitted the sacred tradition and delivered the Divine oracles. Written codes scarcely altered the situation; copies would be few and far between, and still mostly in the custody of the priests. Whatever drawbacks arise from attaching supreme religious authority to a printed book were multiplied a thousandfold when codes could only be copied. But, in the New Israel, men’s spiritual life would not be at the mercy of pen, ink, and paper, of scribe and priest. The man who had a book and could read would no longer be able, with the self-importance of exclusive knowledge, to bid his less fortunate brethren to know Jehovah. He Himself would be the one teacher, and His instruction would fall, like the sunshine and the rain, upon all hearts alike.
And yet again Israel is assured that past sin shall not hinder the fulfilment of this glorious vision:-
"For I will forgive their iniquity, and their sin will I remember no more."
Recurring to the general topic of the Restoration of Israel, the prophet affixes the double seal of two solemn Divine asseverations. Of old, Jehovah had promised Noah: "While the earth remaineth, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease." {Genesis 8:22} Now He promises that while sun and moon and stars and sea continue in their appointed order, Israel shall not cease from being a nation. And, again, Jehovah will not cast off Israel on account of its sin till the height of heaven can be measured and the foundations of the earth searched out.
Bibliographical Information Nicoll, William R. "Commentary on Jeremiah 31". "The Expositor's Bible Commentary". https://www.studylight.org/commentaries/eng/teb/jeremiah-31.html.
Verses 1-40
CHAPTER XXXIV
RESTORATION V
REVIEW
Jeremiah 30:1-24; Jeremiah 31:1-40; Jeremiah 32:1-44; Jeremiah 33:1-26
IN reviewing these chapters we must be careful not to suppose that Jeremiah knew all that would ultimately result from his teaching. When he declared that the conditions of the New Covenant would be written, not in a few parchments, but on every heart, he laid down a principle which involved the most characteristic teaching of the New Testament and the Reformers, and which might seem to justify extreme mysticism. When we read these prophecies in the light of history, they seem to lead by a short and direct path to the Pauline doctrines of Faith and Grace. Constraining grace is described in the words: "I will put My fear in their hearts, that they shall not depart from Me." {Jeremiah 32:40} Justification by faith instead of works substitutes the response of the soul to the Spirit of God for conformity to a set of external regulations-the writing on the heart for the carving of ordinances on stone. Yet, as Newton’s discovery of the law of gravitation did not make him aware of all that later astronomers have discovered, so Jeremiah did not anticipate Paul and Augustine, Luther and Calvin: he was only their forerunner. Still less did he intend to affirm all that has been taught by the Brothers of the Common Life or the Society of Friends. We have followed the Epistle to the Hebrews in interpreting his prophecy of the New Covenant as abrogating the Mosaic code and inaugurating a new departure upon entirely different lines. This view is supported by his attitude towards the Temple, and especially the Ark. At the same time we must not suppose that Jeremiah contemplated the summary and entire abolition of the previous dispensation. He simply delivers his latest message from Jehovah, without bringing its contents into relation with earlier truth, without indeed waiting to ascertain for himself how the old and the new were to be combined. But we may be sure that the Divine writing on the heart would have included much that was already written in Deuteronomy, and that both books and teachers would have had their place in helping men to recognise and interpret the inner leadings of the Spirit.
In rising from the perusal of these chapters the reader is tempted to use the prophet’s words with a somewhat different meaning: "I awaked and looked about me, and felt that I had had a pleasant dream." {Jeremiah 31:26} Renan, with cynical frankness, heads a chapter on such prophecies with the title "Pious Dreams." While Jeremiah’s glowing utterances rivet our attention, the gracious words fall like balm upon our aching hearts, and we seem, like the Apostle, caught up into Paradise. But as soon as we try to connect our visions with any realities, past, present, or in prospect, there comes a rude awakening. The restored community attained to no New Covenant, but was only found worthy of a fresh edition of the written code. Instead of being committed to the guidance of the ever-present Spirit of Jehovah, they were placed under a rigid and elaborate system of externals-"carnal ordinances, concerned with meats and drinks and divers washings, imposed until a time of reformation." {Hebrews 9:10} They still remained under the covenant "from Mount Sinai, bearing children unto bondage, which is Hagar. Now this Hagar is Mount Sinai in Arabia, and answereth to the Jerusalem that now is: for she is in bondage with her children." {Galatians 4:24-25}
For these bondservants of the letter, there arose no David, no glorious Scion of the ancient stock. For a moment the hopes of Zechariah rested on Zerubbabel, but this Branch quickly withered away and was forgotten. We need not underrate the merits and services of Ezra and Nehemiah, of Simon the Just and Judas Maccabaeus; and yet we cannot find any one of them who answers to the Priestly King of Jeremiah’s visions. The new growth of Jewish royalty came to an ignominious end in Aristobulus, Hyrcanus, and the Herods, Antichrists rather than Messiahs.
The Reunion of long-divided Israel is for the most part a misnomer; there was no healing of the wound, and the offending member was cut off.
Even now, when the leaven of the Kingdom has been working in the lump of humanity for nearly two thousand years, any suggestion that these chapters are realised in Modern Christianity would seem cruel irony. Renan accuses Christianity of having quickly forgotten the programme which its Founder borrowed from the prophets, and of having become a religion like other religions, a religion of priests and sacrifices, of external observances and superstitions. It is sometimes asserted that "Protestants lack faith and courage to trust to any law written on the heart, and cling to a printed book, as if there were no Holy Spirit-as if the Branch of David had borne fruit once for all, and Christ were dead. The movement for Christian Reunion seems thus far chiefly to emphasise the feuds that make the Church a kingdom divided against itself."
But we must not allow the obvious shortcomings of Christendom to blind us to brighter aspects of truth. Both in the Jews of the Restoration and in the Church of Christ we have a real fulfilment of Jeremiah’s prophecies. The fulfilment is no less real because it is utterly inadequate. Prophecy is a guide post and not a milestone; it shows the way to be trodden, not the duration of the journey. Jews and Christians have fulfilled Jeremiah’s prophecies because they have advanced by the road along which he pointed towards the spiritual city of his vision. The "pious dreams" of a little group of enthusiasts have become the ideals and hopes of humanity. Even Renan ranks himself among the disciples of Jeremiah: "The seed sown in religious tradition by inspired Israelites will not perish; all of us who seek a God without priests, a revelation without prophets, a covenant written in the heart are in many respects the disciples of these ancient fanatics" (ces vieux egares).
The Judaism of the Return, with all its faults and shortcomings, was still an advance in the direction Jeremiah had indicated. However ritualistic the Pentateuch may seem to us, it was far removed from exclusive trust in ritual. Where the ancient Israelite had relied upon correct observance of the forms of his sanctuary, the Torah of Ezra introduced a large moral and spiritual element, which served to bring the soul into direct fellowship with Jehovah. "Pity and humanity are pushed to their utmost limits, always of course in the bosom of the family of Israel." The Torah moreover included the great commands to love God and man, which once for all placed the religion of Israel on a spiritual basis. If the Jews often attached more importance to the letter and form of Revelation than to its substance, and were more careful for ritual and external observances than for inner righteousness, we have no right to cast a stone at them.
It is a curious phenomenon that after the time of Ezra the further developments of the Torah were written no longer on parchment, but, in a certain sense on the heart. The decisions of the rabbis interpreting the Pentateuch, "the fence which they made round the law," were not committed to writing, but learnt by heart and handed down by oral tradition. Possibly this custom was partly due to Jeremiah’s prophecy. It is a strange illustration of the way in which theology sometimes wrests the Scriptures to its own destruction, that the very prophecy of the triumph of the spirit over the letter was made of none effect by a literal interpretation.
Nevertheless, though Judaism moved only a very little way towards Jeremiah’s ideal, yet it did move, its religion was distinctly more spiritual than that of ancient Israel. Although Judaism claimed finality and did its best to secure that no future generation should make further progress, yet in spite of, nay, even by means of, Pharisee and Sadducee, the Jews were prepared to receive and transmit that great resurrection of prophetic teaching which came through Christ.
If even Judaism did not altogether fail to conform itself to Jeremiah’s picture of the New Israel, clearly Christianity must have shaped itself still more fully according to his pattern. In the Old Testament both the idea and the name of a "New Covenant," superseding that of Moses, are peculiar to Jeremiah, and the New Testament consistently represents the Christian dispensation as a fulfilment of Jeremiah’s prophecy. Besides the express and detailed application in the Epistle to the Hebrews, Christ instituted the Lord’s Supper as the Sacrament of His New Covenant-"This cup is the New Covenant in My Blood"; and St. Paul speaks of himself as "a minister of the New Covenant." {2 Corinthians 3:6} Christianity has not been unworthy of the claim made on its behalf by its Founder, but has realised, at any rate in some measure, the visible peace, prosperity, and unity of Jeremiah’s New Israel, as well as the spirituality of his New Covenant. Christendom has its hideous blots of misery and sin, but, on the whole, the standard of material comfort and intellectual culture has been raised to a high average throughout the bulk of a vast population. Internal order and international concord have made enormous strides since the time of Jeremiah. If an ancient Israelite could witness the happy security, of a large proportion of English workmen and French peasants, he would think that many of the predictions of his prophets had been fulfilled. But the advance of large classes to a prosperity once beyond the dreams of the most sanguine only brings out in darker relief the wretchedness of their less fortunate brethren. In view of the growing knowledge and enormous resources of modern society, any toleration of its cruel wrongs is an unpardonable sin. Social problems are doubtless urgent because a large minority are miserable, but they are rendered still more urgent by the luxury of many and the comfort of most. The high average of prosperity shows that we fail to right our social evils, not for want of power, but for want of devotion. Our civilisation is a Dives, at whose gate Lazarus often finds no crumbs.
Again Christ’s Kingdom of the New Covenant has brought about a larger unity. We have said enough elsewhere on the divisions of the Church. Doubtless we are still far from realising the ideals of chapter 31, but, at any rate, they have been recognised as supreme, and have worked for harmony and fellowship in the world. Ephraim and Judah are forgotten, but the New Covenant has united into brotherhood a worldwide array of races and nations. There are still divisions in the Church, and a common religion will not always do away with national enmities; but in spite of all, the influence of our common Christianity has done much to knit the nations together and promote mutual amity and goodwill. The vanguard of the modern world has accepted Christ as its standard and ideal, and has thus attained an essential unity, which is not destroyed by minor differences and external divisions.
And, finally, the promise that the New Covenant should be written on the heart is far on the way towards fulfilment. If Roman and Greek orthodoxy interposes the Church between the soul and Christ, yet the inspiration claimed for the Church today is, at any rate in some measure, that of the living Spirit of Christ speaking to the souls of living men. On the other hand, a predilection for Rabbinical methods of exegesis sometimes interferes with the influence and authority of the Bible. Yet in reality there is no serious attempt to take away the key of knowledge or to forbid the individual soul to receive the direct teaching of the Holy Ghost. The Reformers established the right of private judgment in the interpretation of the Scriptures; and the interpretation of the Library of Sacred Literature, the spiritual harvest of a thousand years, affords ample scope for reverent development of our knowledge of God.
One group of Jeremiah’s prophecies has indeed been entirely fulfilled. In Christ God has raised up a Branch of Righteousness unto David, and through Him judgment and righteousness are wrought in the earth. {Jeremiah 33:15}
Verses 31-38
CHAPTER XXXIII
RESTORATION IV
THE NEW COVENANT
Jeremiah 31:31-38: CF. Hebrews 8:1-13
"I will make a new covenant with the house of Israel and the house of Judah."- Jeremiah 31:31
THE religious history of Israel in the Old Testament has for its epochs a series of covenants: Jehovah declared His gracious purposes towards His people, and made known the conditions upon which they were to enjoy His promised blessings; they, on their part, undertook to observe faithfully all that Jehovah commanded. We are told that covenants were made with Noah, after the Flood; with Abraham, when he was assured that his descendants should inherit the land of Canaan; at Sinai, when Israel first became a nation; with Joshua, after the Promised Land was conquered; and, at the close of Old Testament history, when Ezra and Nehemiah established the Pentateuch as the Code and Canon of Judaism.
One of the oldest sections of the Pentateuch, Exodus 20:20 - Exodus 23:33, is called the "Book of the Covenant," {Exodus 24:7} and Ewald named the Priestly Code the "Book of the Four Covenants." Judges and Samuel record no covenants between Jehovah and Israel; but the promise of permanence to the Davidic dynasty is spoken of as an everlasting covenant. Isaiah, Amos, and Micah make no mention of the Divine covenants. Jeremiah, however, imitates Hosea {Hosea 2:18; Hosea 6:7; Hosea 8:1} in emphasising this aspect of Jehovah’s relation to Israel, and is followed in his turn by Ezekiel 2:1-10 Isaiah.
Jeremiah had played his part in establishing covenants between Israel and its God. He is not, indeed, even so much as mentioned in the account of Josiah’s reformation; and it is not clear that he himself makes any express reference to it; so that some doubt must still be felt as to his share in that great movement. At the same time indirect evidence seems to afford proof of the common opinion that Jeremiah was active in the proceedings which resulted in the solemn engagement to observe the code of Deuteronomy. But yet another covenant occupies a chapter (34) in the Book of Jeremiah, and in this case there is no doubt that the prophet was the prime mover in inducing the Jews to release their Hebrew slaves. This act of emancipation was adopted in obedience to an ordinance of Deuteronomy, {Cf. Deuteronomy 15:12 and Exodus 21:2} so that Jeremiah’s experience of former covenants was chiefly connected with the code of Deuteronomy and the older Book of the Covenant upon which it was based.
The Restoration to which Jeremiah looked forward was to throw the Exodus into the shade, and to constitute a new epoch in the history of Israel more remarkable than the first settlement in Canaan. The nation was to be founded anew, and its regeneration would necessarily rest upon a New Covenant, which would supersede the Covenant of Sinai.
"Behold, the days come-it is the utterance of Jehovah-when I will enter into a new covenant with the House of Israel and the House of Judah: not according to the covenant into which I entered with your fathers, when I took them by the hand to bring them out of the land of Egypt."
The Book of the Covenant and Deuteronomy had both been editions of the Mosaic Covenant, and had neither been intended nor regarded as anything new. Whatever was fresh in them, either in form or substance, was merely the adaptation of existing ordinances to altered circumstances. But now the Mosaic Covenant was declared obsolete, the New Covenant was not to be, like Deuteronomy, merely a fresh edition of the earliest code. The Return from Babylon, like the primitive Migration from Ur and like the Exodus from Egypt, was to be the occasion of a new Revelation, placing the relations of Jehovah and His people on a new footing.
When Ezra and Nehemiah established, as the Covenant of the Restoration, yet another edition of the Mosaic ordinances, they were acting in the teeth of this prophecy-not because Jehovah had changed His purpose, but because the time of fulfilment had not yet come.
The rendering of the next clause is uncertain, and, in any case, the reason given for setting aside the old covenant is not quite what might have been expected. The Authorised and Revised Versions translate: "Which My covenant they brake, although I was an. husband unto them"; thus introducing that Old Testament figure of marriage between Jehovah and Israel which is transferred in Ephesians and the Apocalypse to Christ and the Church. The margin of the Revised Version has: "Forasmuch as they brake My covenant, although I was lord over them." There is little difference between these two translations, both of which imply that in breaking the covenant Israel was setting aside Jehovah’s legitimate claim to obedience. A third translation, on much the same lines, would be "although I was Baal unto or over them"; Baal or ba’al being found for lord, husband, in ancient times as a name of Jehovah, and in Jeremiah’s time as a name of heathen gods. Jeremiah is fond of paronomasia, and frequently refers to Baal, so that he may have been here deliberately ambiguous. The phrase might suggest to the Hebrew reader that Jehovah was the true lord or husband of Israel, and the true Baal or God, but that Israel had come to regard Him as a mere Baal, like one of the Baals of the heathen. "Forasmuch as they, on their part, set at nought My covenant; so that I, their true Lord, became to them as a mere heathen Baal." The covenant and the God who gave it were Mike treated with contempt.
The Septuagint, which is quoted in Hebrews 8:9, has another translation: "And I regarded them not." Unless this represents a different reading, it is probably due to a feeling that the form of the Hebrew sentence required a close parallelism. Israel neglected to observe the covenant, and Jehovah ceased to feel any interest in Israel. But the idea of the latter clause seems alien to the context.
In any case, the new and better covenant is offered to Israel, after it has failed to observe the first covenant. This Divine procedure is not quite according to many of our theories. The law of ordinances is often spoken of as adapted to the childhood of the race. We set children easy tasks, and when these are successfully performed we require of them something more difficult. We grant them limited privileges, and if they make a good use of them the children are promoted to higher opportunities. We might perhaps have expected that when the Israelites failed to observe the Mosaic ordinances, they would have been placed under a narrower and harsher dispensation; yet their very failure leads to the promise of a better covenant still. Subsequent history, indeed, qualifies the strangeness of the Divine dealing. Only a remnant of Israel survived as the people of God. The Covenant of Ezra was very different from the New Covenant of Jeremiah; and the later Jews, as a community, did not accept that dispensation of grace which ultimately realised Jeremiah’s prophecy. In a narrow and unspiritual fashion the Jews of the Restoration observed the covenant of external ordinances; so that, in a certain sense, the Law was fulfilled before the new Kingdom of God was inaugurated. But if Isaiah and Jeremiah had reviewed the history of the restored community, they would have declined to receive it as, in any sense, the fulfilling of a Divine covenant. The Law of Moses was not fulfilled, but made void, by the traditions of the Pharisees. The fact therefore remains, that failure in the lower forms, so to speak, of God’s school is still followed by promotion to higher privileges. However little we may be able to reconcile this truth with a priori views of Providence, it has analogies in nature, and reveals new depths of Divine love and greater resourcefulness of Divine grace. Boys whose early life is unsatisfactory nevertheless grow up into the responsibilities and privileges of manhood; and the wilful, disobedient child does not always make a bad man. We are apt to think that the highest form of development is steady, continuous, and serene, from good to better, from better to best. The real order is more awful and stupendous, combining good and evil, success and failure, victory and defeat, in its continuous advance through the ages. The wrath of man is not the only evil passion that praises God by its ultimate subservience to His purpose. We need not fear lest such Divine overruling of sin should prove any temptation to wrongdoing, seeing that it works, as in the exile of Israel, through the anguish and humiliation of the sinner.
The next verse explains the character of the New Covenant; once Jehovah wrote His law on tables of stone, but now:-
"This is the covenant which I will conclude
With the House of Israel after those days-it is the utterance of Jehovah-
I will put My law within them, and will write it upon their heart;
And I will be their God, and they shall be My people."
These last words were an ancient formula for the immemorial relation of Jehovah and Israel, but they were to receive new fulness of meaning. The inner law, written on the heart, is in contrast to Mosaic ordinances. It has, therefore, two essential characteristics: first, it governs life, not by fixed external regulations, but by the continual control of heart and conscience by the Divine Spirit; secondly, obedience is rendered to the Divine Will, not from external compulsion, but because man’s inmost nature is possessed by entire loyalty to God. The new law involves no alteration of the standards of morality or of theological doctrine, but it lays stress on the spiritual character of man’s relation to God, and therefore on the fact that God is a spiritual and moral being. When man’s obedience is claimed on the ground of God’s irresistible power, and appeal is made to material rewards and punishments, God’s personality is obscured and the way is opened for the deification of political or material Force: This doctrine of setting aside of ancient codes by the authority of the Inner Law is implied in many passages of our book. The superseding of the Mosaic Law is set forth by a most expressive symbol, "When ye are multiplied and increased in the land, ‘The Ark of the Covenant of Jehovah’ shall no longer be the watchword of Israel: men shall neither think of the ark nor remember it; they shall neither miss the ark nor make another in its place." The Ark and the Mosaic Torah were inseparably connected; if the Ark was to perish and be forgotten, the Law must also be annulled.
Jeremiah moreover discerned with Paul that there was a law in the members warring against the Law of Jehovah: "The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of their altars." {Jeremiah 17:1}
Hence the heart of the people had to he changed before they could enter into the blessings of the Restoration: "I will give them a heart to know Me, that I am Jehovah: and they shall be My people, and I will be their God: for they shall return unto Me with their whole heart." {Jeremiah 34:7} In the exposition of the symbolic purchase of Hanameel’s field, Jehovah promises to make an everlasting covenant with His people, that He will always do them good and never forsake them. Such continual blessings imply that Israel will always be faithful. Jehovah no longer seeks to ensure their fidelity by an external law, with its alternate threats and promises: He will rather control the inner life by His grace. "I will give them one heart and one way, that they may fear Me forever; I will put My fear in their hearts, that they may not depart from Me." {Jeremiah 32:39-40}
We must not, of course, suppose that these principles-of obedience from loyal enthusiasm, and of the guidance of heart and conscience by the Spirit of Jehovah-were new to the religion of Israel. They are implied in the idea of prophetic inspiration. When Saul went home to Gibeah, "there went with him a band of men, whose hearts God had touched," {1 Samuel 10:26} In Deuteronomy, Israel is commanded to "love Jehovah thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart." {Deuteronomy 6:5-6}
The novelty of Jeremiah’s teaching is that these principles are made central in the New Covenant. Even Deuteronomy, which approaches so closely to the teaching of Jeremiah, was a new edition of the Covenant of the Exodus, an attempt to secure a righteous life by exhaustive rules and by external sanctions. Jeremiah had witnessed and probably assisted the effort to reform Judah by the enforcement of the Deuteronomic Code. But when Josiah’s religious policy collapsed after his defeat and death at Megiddo, Jeremiah lost faith in elaborate codes, and turned from the letter to the spirit.
The next feature of the New Covenant naturally follows from its being written upon men’s hearts by the finger of Jehovah:-
"Men shall no longer teach one another and teach each other,
Saying, Know ye Jehovah!
For all shall know Me, from the least to the greatest-
It is the utterance of Jehovah."
In ancient times men could only "know Jehovah" and ascertain His will by resorting to some sanctuary, where the priests preserved and transmitted the sacred tradition and delivered the Divine oracles. Written codes scarcely altered the situation; copies would be few and far between, and still mostly in the custody of the priests. Whatever drawbacks arise from attaching supreme religious authority to a printed book were multiplied a thousandfold when codes could only be copied. But, in the New Israel, men’s spiritual life would not be at the mercy of pen, ink, and paper, of scribe and priest. The man who had a book and could read would no longer be able, with the self-importance of exclusive knowledge, to bid his less fortunate brethren to know Jehovah. He Himself would be the one teacher, and His instruction would fall, like the sunshine and the rain, upon all hearts alike.
And yet again Israel is assured that past sin shall not hinder the fulfilment of this glorious vision:-
"For I will forgive their iniquity, and their sin will I remember no more."
Recurring to the general topic of the Restoration of Israel, the prophet affixes the double seal of two solemn Divine asseverations. Of old, Jehovah had promised Noah: "While the earth remaineth, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease." {Genesis 8:22} Now He promises that while sun and moon and stars and sea continue in their appointed order, Israel shall not cease from being a nation. And, again, Jehovah will not cast off Israel on account of its sin till the height of heaven can be measured and the foundations of the earth searched out.