II. The future condition of iNDiviDaAi. besponsibilitt. (Ver. 30.) This was to come with the Messianic era. We have seen it beginning in the revelation of Christianity. It can only be perfected when Christ's work is perfected by his second advent for judgment. A right social order may do something in tlus direction. Jeremiah anticipated a wiser, more discriminating exercise of jtistice in the restored nation alter the Captivity. But tlie full realization must be left for a future dispensation oi Divine justice. At the last every man will be called upon alone to answer for his own sins, and judgment will be swift and appropriate. Present inequalities will then be rectified. .Meniiwhile the injustice of hereditary punishmint can be compensated, not only by future alleviations but by turning the punishment into a wholesome discipline, while the injustice of moral corruption will be corrected ultimately by judging a man according to the free choice of his will — how he behaved when he was free to act, how far he took new steps downwards, with all due allowance for natural weakness and hereditary tendencies.
Vers. 31 — 34. — Tfie new covenant. I. The aEANTiNGOFANBWOOVENANT. Hitherto the Messianic era with all its glories has been regarded as the development and perfection of earlier ages. Here, for the first time, it is revealed as the realization of an entirely new order. This is the first clear indication of the difference between the Law and the gospel which gi-ew more distinct as the latter was better understood, till St. Paul accomplished his great work of finally severing the two. In these verses we have the first justification for dividii^ig religion into two dispensations and the Bible into two "Ttstaments." They constitute a great landmark in the history of religious thought. To us who live in the Christian age they are luither most practically valuable for tlje description they give of our high and peculiar privileges and the promises they contain of greater blessing yet to be unfolded. Still, it is important to observ'B that theso [)i! ^jleges and blessi:igs were not always enjoyed. 1. Truth is eternal, but the know-
cm. XXM. 1—40.] THE BOOK OP THE PROPHET JEREMIAH. U
ledge of truth i$ progressive. Hence the religious ideas of the race change, widen, ri««i
to higher visions. The Bible is a pro-'ressive revelation. Theology — the human interpretation of Scripture and speculation on Divine things — is also progressive. Christians must not be bound by the ipsissima verba of Old Testament texts. The Old Testament itself says thut these shall be superseded. Christians of one age should not be fettered by the orthodoxy of an earlier age. 2. God is changeless, but his modes o/ action vary according to the varying conditions of men. The same principles of justice and love ever pervade his dealings with his creatures. But, like the parent who changes his domesiio regulations as his family grows older, God has new dispensations for the later ages of the human family. He educates his children through different standards. There must ever be milk for babes and meat for strong men. Children need restraints and simple instruction, which gradually give place to more freedom and confidence and higher teacliiiiii;. These changing requirements are met by the suitable adaptation of God's revelation from age to age.
II. The contents of the new covenant. 1. The Law written in the heart takss the place of the Law written on the stone tables. Religion becomes more internal, spiritual, personal. (1) Real knowlege is enjoyed. The peo|ile might have the Law in writing, and never read it or fail to understand what might be to them mere wor Is. The Law in the heart is understood, grasped, possessed in thought, not only in words. (2) Pr nciples take the place of outward ordinances. For a multitude of jietty details, for a complication of rules, for a set of narrow maxims, men are to have large prin- ciples in their hearts, such as truth, justice, purity, love to God, and love to man. This makes n ligion and morality more comprehensive, more deep, more real, and at the same time more free. (3) Affection becomes the ruling motive. Tlie Law is in the heart as a treasure, loved rather than feared, obeyed from healthy impulse instead of compulsion. It becomes part of a man's very soul. Ultimately, from being a constraint to his will, it becomes identical witli his will, transforming that to its own image. 2. The spread of the knowledge of the true God is to he universal. (1) It is vouchsafed to the individual. The distinctions of the priestly class and of the prophetic order are abolishe<l. All Christians are priests ; all may enjoy a measure of prophetic inspiration (Joel ii. 28, 29 ; Rev. i. 4). This is partly a result of the first principle. An outward religion only can be corporate and representative. Thoughts are private; spirituality is personal ; inward religiousness is individuaL {'i) It is promised to all men. All nations are to enjoy the new, larger privileges. Christ breaks down the middle wall of partition between Jew and Gentile. This great fact is also partly a result of the first principle. National distinctions are mostly external. Questions of birth and geographical boundary that have much to do with a visible organization and the administration of external laws do not apply to spiritual conditions. It is right that an inward spiritual law should be universal. But the promise goes beyond the character of the new dispensation to an assurance of its universal acceptance. "All men shall know the Lord, from the least unto the greatest " — young and old, simple and noble, foolish and wise, worthless and good, savage and civilized. Here is the great encourage- ment for Christian missions. They do not follow a mere desire of charity. They are realizing a prumisfe of God. 3. These results follow perfect forgiveness of sin. This is the peculiiirly Christian and evangelical element of the new covenant. The Law can only 'oe wiitten on the heart after the old sin has been washed out. The enjoyment of spiritual religious knowledge must follow a renewal of the spiritual nature. These privileges were impossible under the Law, because no outward ordinances, no " blood of bulls and goats," could take away sin. But when Christ came as the | erfect Sacrifice, " the Lamb of God that taketh away the sin of the world," and brought in perfect forgiveness, he mado it possible for us to enjoy the inward yision and brought the privilege within the reach of all men.