| Barnes' Notes on the Bible And they shall not teach every man his neighbor ... - That is, no one shall be under a necessity of imparting instruction to another, or of exhorting him to become acquainted with the Lord. This is designed to set forth another of the advantages which would attend the new dispensation. In the previous verse it had been said that one advantage of that economy would be, that the Law would be written on the heart, and that they who were thus blessed would be regarded as the people of God. Another advantage over the "old" arrangement or covenant is here stated. It is, that the knowledge of the Lord and of the true religion would be deeply engraved on the minds of all, and that there would be no necessity for mutual exhortation and counsel. "They shall have a much more certain and effectual teaching than they can derive from another." "Doddridge." This passage does not refer to the fact that the true religion will be universally diffused, but that among those who are interested in the blessings of the new covenant there would be an accurate and just knowledge of the Lord. In some way they would be so taught respecting his character that they would not need the aid to be derived from others. All under that dispensation, or sustaining to him the relation of "a people," would in fact have a correct knowledge of the Lord. This could not be said of the old dispensation, for. (1) their religion consisted much in outward observances. (2) it was not to such an extent as the new system a dispensation of the Holy Spirit. (3) there were not as many means as now for learning the true character of God. (4) the fullest revelations had not been made to them of that character. That was reserved for the coming of the Saviour, and under him it was intended that there should be communicated the full knowledge of the character of God. Many mss., and those among the best, here have πολίτην politēn - "citizen;" "fellow-citizen," instead of πλησίον plēsion, "neighbor," and this is adopted by Griesbach, Tittman, Rosenmuller, Knapp, Stuart, and by many of the fathers. It is also in the version of the Septuagint in the place quoted from Jeremiah. It is not easy to determine the true reading, but the word "neighbor" better agrees with the meaning of the Hebrew - רץ rēà - and there is strong authority from the mss. and the versions for this reading. And every man his brother - Another form of expression, meaning that there would be no necessity that one should teach another. Saying, Know the Lord - That is, become acquainted with God; learn his character and his will. The idea is, that the true knowledge of Yahweh would prevail as a characteristic of those times. For all shall know me - That is, all those referred to; all who are interested in the new covenant, and who are partakers of its blessings. It does not mean that all persons, in all lands, would then know the Lord - though the time will come when that will be true; but the expression is to be limited by the point under discussion. That point is not that the knowledge of the Lord will fill the whole world, but that all who are interested in the new dispensation will have a much more full and clear knowledge of God than was possessed under the old. Of the truth of this no one can doubt. Christians have a much more perfect knowledge of God and of his government than could have been learned merely from the revelations of the Old Testament.
Clarke's Commentary on the BibleThey shall not teach every man his neighbor - Under the old covenant, properly speaking, there was no public instruction; before the erection of synagogues all worship was confined at first to the tabernacle, afterwards to the temple. When synagogues were established they were used principally for the bare reading of the law and the prophets; and scarcely any such thing as a public ministry for the continual instruction of the common people was found in the land till the time of John the Baptist, our Lord, and his apostles. It is true there were prophets who were a sort of general teachers, but neither was their ministry extended through all the people; and there were schools of the prophets and schools of the rabbins, but these were for the instruction of select persons. Hence it was necessary that every man should do what he could, under that dispensation, to instruct his neighbor and brother. But the prophecy here indicates that there should be, under the Gospel dispensation, a profusion of Divine light; and this we find to be the case by the plentiful diffusion of the sacred writings, and by an abundant Gospel ministry: and these blessings are not confined to temples or palaces, but are found in every corner of the land; so that, literally, all the people, from the least to the greatest, know and acknowledge the only true God, and Jesus Christ whom he has sent. Almost every man, at least in this land, has a Bible, and can read it; and there is not a family that has not the opportunity of hearing the Gospel preached, explained, and enforced. Some have thought that from the least to the greatest is intended to signify the order in which God proceeds with a work of grace; he generally begins with the poor, and through these the great and the high often hear the Gospel of Christ.
Gill's Exposition of the Entire BibleAnd they shall not teach every man his neighbour,.... The Alexandrian copy reads, "citizen"; that is, fellow citizen; and so the Syriac and Arabic versions: "and every man his brother, saying, know the Lord": this is not to be understood, so as to set aside the external and public ministry of the word, which is a standing ordinance of God under the Gospel dispensation; or even the, private instructions of saints one to another, in Christian conversation, whereby they may build up one another in their most holy faith; but the sense is, that men should not only teach, but the Spirit of God should teach with them, and by them; and it stands opposed to particular and pretended revelations, and especially to magisterial dictates; and denotes the abundance of knowledge that should be in Gospel times, which should not be restrained to particular persons, and sets of men, but should be shared by all believers, more or less: for all shall know me, from the least to the greatest; from babes to fathers in Christ; not with a natural, but with a spiritual knowledge; not with general knowledge of him, that he is, but with a special knowledge of him, that he is theirs; not with a legal, but with an evangelical knowledge; not with the knowledge of him in, and through the creatures, but in Christ; and that not speculative, but experimental; such as is attended with faith in him, fear of him, love to him, and a cheerful obedience to his will: the knowledge of the Lord, under the New Testament dispensation, is greater than under the former dispensation; the subject matter of it is more distinct; God is more known in the persons of the Father, Son, and Spirit, in the perfections of his nature, in his titles and characters, and in his Son; the manner of it is more clear, open, and perspicuous; the persons to whom it is communicated are more numerous; it is not restrained to Jews, but is given to the Gentiles; and all this owing to a greater effusion of the Spirit; see 1 John 2:27.
Vincent's Word StudiesHis neighbor (τὸν πολίτην) Lit. his citizen: his fellow-citizen. Know the Lord (γνῶθι τὸν κύριον) As if commending God to the knowledge of one who is ignorant of him. All shall know (πάντες εἰδήσουσιν) Observe the two words for know: γνῶθι of the recognition of a stranger; εἰδήσουσιν of an absolute acquaintance as of one born under God's covenant. From the least to the greatest (ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν). Lit. from the little unto the great of them. This knowledge of God will be without distinction of age or station.
Geneva Study BibleAnd they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
People's New Testament 8:11 And they shall not teach every man... saying, Know the Lord. See Jer 31:34. Under the old covenant children were born into covenant relation. As they grew up they had to be taught of the Lord, or they would never know him. As a matter of fact, many did not learn to know him. For all shall know me, from the least to the greatest. But under the new covenant all must learn to know God and the Son whom he hath sent before they can enter the covenant. Every one must enter by faith in Christ, repentance of sin, and surrender to the will of God. Hence all members of the new covenant know God, from the least to the greatest.
Wesley's Notes 8:11 And they who are under this covenant (though in other respects they will have need to teach each other to their lives' end, yet) shall not need to teach every one his brother, saying, Know the Lord; for they shall all know me - All real Christians. From the least to the greatest - In this order the saving knowledge of God ever did and ever will proceed; not first to the greatest, and then to the least. But the Lord shall save the tents, the poorest, of Judah first, that the glory of the house of David, the royal seed, and the glory of the inhabitants of Jerusalem, the nobles and the rich citizens, do not magnify themselves, Zec 12:7.
Scofield Reference NotesMargin Lord Jehovah. Jer 31:34.
Jamieson-Fausset-Brown Bible Commentary11. Second of the "better promises" (Heb 8:6). they shall not-"they shall not have to teach" [Alford]. his neighbour-So Vulgate reads; but the oldest manuscripts have "his (fellow) citizen." brother-a closer and more endearing relation than fellow citizen. from the least to the greatest-Greek, "from the little one to the great one." Zec 12:8, "He that is feeble among them shall be as David." Under the old covenant, the priest's lips were to keep knowledge, and at his mouth the people were to seek the law: under the new covenant, the Holy Spirit teaches every believer. Not that the mutual teaching of brethren is excluded while the covenant is being promulgated; but when once the Holy Spirit shall have fully taught all the remission of their sins and inward sanctification, then there shall be no further' need of man teaching his fellow man. Compare 1Th 4:9; 5:1, an earnest of that perfect state to come. On the way to that perfect state every man should teach his neighbor. "The teaching is not hard and forced, because grace renders all teachable; for it is not the ministry of the letter, but of the spirit (2Co 3:6). The believer's firmness does not depend on the authority of human teachers. God Himself teaches" [Bengel]. The New Testament is shorter than the Old Testament, because, instead of the details of an outward letter law, it gives the all-embracing principles of the spiritual law written on the conscience, leading one to spontaneous instinctive obedience in outward details. None save the Lord can teach effectually, "know the Lord."
Matthew Henry's Concise Commentary8:7-13 The superior excellence of the priesthood of Christ, above that of Aaron, is shown from that covenant of grace, of which Christ was Mediator. The law not only made all subject to it, liable to be condemned for the guilt of sin, but also was unable to remove that guilt, and clear the conscience from the sense and terror of it. Whereas, by the blood of Christ, a full remission of sins was provided, so that God would remember them no more. God once wrote his laws to his people, now he will write his laws in them; he will give them understanding to know and to believe his laws; he will give them memories to retain them; he will give them hearts to love them, courage to profess them, and power to put them in practice. This is the foundation of the covenant; and when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and with comfort. A plentiful outpouring of the Spirit of God will make the ministration of the gospel so effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts. Oh that this promise might be fulfilled in our days, that the hand of God may be with his ministers so that great numbers may believe, and be turned to the Lord! The pardon of sin will always be found to accompany the true knowledge of God. Notice the freeness of this pardon; its fulness; its fixedness. This pardoning mercy is connected with all other spiritual mercies: unpardoned sin hinders mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings. Let us search whether we are taught by the Holy Spirit to know Christ, so as uprightly to love, fear, trust, and obey him. All worldly vanities, outward privileges, or mere notions of religion, will soon vanish away, and leave those who trust in them miserable for ever.
Matthew Henry's Whole Bible CommentaryVerses 6-13 In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator (v. 6): his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants-the covenant of works and the covenant of grace; and between the two dispensations of the covenant of grace-that under the Old Testament and that under the New. Now observe, I. What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said, 1. That it was made with the fathers of the Jewish nation at mount Sinai (v. 9), and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which intimates the great affection, condescension, and tender care of God towards them. 2. That this covenant was not found faultless (v. 7, 8); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel. 3. That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not, v. 9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. God will regard those who remain in his covenant, but will reject those who cast away his yoke from them. 4. That it is decayed, grown old, and vanisheth away, v. 13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it. II. What is here said of the New-Testament dispensation, to prove the superior excellency of Christ's ministry. It is said, 1. That it is a better covenant (v. 6), a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul. It is without fault, well ordered in all things. It requires nothing but what it promises grace to perform. It accepts of godly sincerity, accounting it gospel perfection. Every transgression does not turn us out of covenant; all is put into a good and safe hand. 2. That it is established upon better promises, more clear and express, more spiritual, more absolute. The promises of spiritual and eternal blessings are in this covenant positive and absolute; the promises of temporal blessings are with a wise and kind proviso, as far as shall be for God's glory and his people's good. This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven. 3. It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God; this was promised in Jer. 31:31, 32, and accomplished in Christ. This will always be a new covenant, in which all who truly take hold of it shall be always found preserved by the power of God. It is God's covenant; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it; his wisdom devised it; his Son purchased it; his Spirit brings souls into it, and builds them up in it. 4. The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do theirs. Here, (1.) God articles with his people that he will put his laws into their minds and write them in their hearts, v. 10. He once wrote his laws to them, now he will write his laws in them; that is, he will give them understanding to know and to believe his law; he will give them memories to retain them; he will give them hearts to love them and consciences to recognize them; he will give them courage to profess them and power to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably. (2.) He articles with them to take them into a near and very honourable relation to himself. [1.] He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do. Nothing more can be said in a thousand volumes than is comprehended in these few words: I will be a God to them. [2.] They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do who have God for their God; this they are bound to do as their part of the contract; this they shall do, for God will enable them to do it, as an evidence that he is their God and that they are his people; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty; so that God engages both for himself and them. (3.) He articles with them that they shall grow more and more acquainted with their God (v. 11): They shall all know me from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe, [1.] In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it. [2.] This private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe and be turned to the Lord! (4.) God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God (v. 12): For I will be merciful to their unrighteousness, etc. Observe, [1.] The freeness of this pardon. It does not result from merit in man, but from mercy in God; he pardons for his own name's sake. [2.] The fullness of this pardon; it extends to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins highly aggravated. [3.] The fixedness of this pardon. It is so final and so fixed that God will remember their sins no more; he will not recall his pardon; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these are the articles of it; and therefore we have no reason to repine, but great reason to rejoice that the former dispensation is antiquated and has vanished away. |
