Verse 11

And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

The second general promise declaring the nature of the New Covenant, is expressed in this verse. And the matter of it is set down, (1) negatively, in opposition to what was in use and necessary under the first Covenant; (2.) positively, in what should take place in the room of it, and be enjoyed under this New Covenant, and by virtue of it.

1. In the former part we may observe the vehemency of the negation in the redoubling of the negative particle, [⟨ in non-Latin alphabet ⟩]. They shall by no means do so, that shall not be the way and manner with them whom God makes this Covenant withal. And this is designed to fix our minds on the consideration of the privilege which is enjoyed under the New Covenant, and the greatness of it.

2. The thing thus denied is teaching, not absolutely, but as to a certain way and manner of it. The negation is not universal as to teaching, but restrained to a certain kind of it, which was in use and necessary under the Old Covenant. And this necessity was either from God's institution, or from practice taken up among themselves which must be inquired into.

3. The subject matter of this teaching, or the matter to be taught, was the knowledge of God, Know the Lord. The whole knowledge of God prescribed in the Law is here intended. And this may be reduced to two heads: (1) the knowing of him, and the taking him thereon to be God, to be God alone, which is the first command; (2) his mind and will as to the obedience which the Law required in all the institutions and precepts thereof; all the things which God revealed for their good (Deuteronomy 29:29). Revealed things belong to us and our children, that we may do all the words of this Law.

4. The manner of the teaching whose continuation is denied, is exemplified in a distribution into teachers, and them that are taught; every man his brother, and every man his neighbor. And herein (1) the universality of the duty, every one, is expressed; and therefore it was reciprocal. Every one was to teach, and every one was to be taught, wherein yet respect was to be had to their several capacities. (2) The opportunity for the discharging of the duty is also declared from the mutual relation of the teachers, and them that are taught; every one his neighbor, and his brother.

Secondly, the positive part of the promise consists of two parts.

1. The things promised, which is the knowledge of God, They shall all know me. And this is placed in opposition to what is denied; They shall not teach one another, saying, Know the Lord. But this opposition is not as to the act or duty of teaching, but as to the effect, or saving knowledge itself. The principal efficient cause of our learning the knowledge of God under the New Covenant, is included in this part of the promise. This is expressed in another prophet and promise, They shall be all taught of God. And the observation hereof will be of use to us in the exposition of this text.

2. There is added the universality of the promise with respect to them with whom this Covenant is made; all of them from the least to the greatest. A proverbial speech, signifying the generality intended without exception (Jeremiah 8:10). Every one from the least to the greatest, is given to covetousness.

This text has been looked on as attended with great difficulty and much obscurity, which expositors generally rather conceal, than remove. For from the vehement denial of the use of that sort or kind of teaching which was in use under the Old Testament, some have apprehended and contended that all outward stated ways of instruction under the New Testament are useless and forbidden. Hereon by some all the ordinances of the Church, the whole ministry and guidance of it has been rejected; which is in sum, that there is no such thing as a professing Church in the world. But yet those who are thus minded, are no way able to advance their opinion, but by a direct contradiction to this promise in their own sense of it. For they endeavor in what they do to teach others their opinion, and that not in the way of a public ordinance, but every one his neighbor; which if any thing, is here denied in an especial manner. And the truth is, that if all outward teaching be absolutely and universally forbidden, as it would quickly fill the world with darkness and brutish ignorance, so if any one should come to the knowledge of the sense of this or any other text of Scripture, it would be absolutely unlawful for him to communicate it to others. For to say know the Lord, or the mind of God in this text, either to neighbor or brother would be forbidden. And of all kinds of teaching that by a public ministry in the administration of the ordinances of the Church, which alone is contended against from these words, seems least to be intended. For it is private, neighborly, brotherly instruction only that is expressed. Therefore if on a supposition of the prohibition of such outward instruction any one shall go about to teach another, that the public ordinances of the Church are not to be allowed as a means of teaching under the New Testament, he directly falls under the prohibition here given in his own sense, and is guilty of the violation of it. Therefore these words must necessarily have another sense, as we shall see they have, in the exposition of them, and that plain and obvious.

Howbeit some learned men have been so moved with this objection, as to affirm, that the accomplishment of this promise of the Covenant belongs to Heaven, and the state of glory. For therein alone they say we shall have no more need of teaching in any kind. But as this exposition is directly contrary to the design of the Apostle, as respecting the teaching of the New Covenant, and the Testator thereof, when he intends only that of the Old, and exalts the New above it; so there is no such difficulty in the words, as to force us to carry the interpretation of them into another world. To the right understanding of them sundry things are to be observed.

1. That sundry things seem in the Scripture oft-times to be denied absolutely as to their nature and being, when indeed they are so only comparatively with respect to somewhat else which is preferred before them. Many instances might be given hereof. I shall direct only to one that is liable to no exception, Jerem. 7:22, 23. I spake not to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices; but this thing commanded I them, saying, obey my voice, and I will be your God, and you shall be my People, and walk in all the ways that I commanded you, that it may be well to you. The Jews of that time preferred the ceremonial worship by burnt-offerings and sacrifices above all moral obedience, above the great duties of faith, love, righteousness and holiness. And not only so, but in a pretended diligent observation thereof, they countenanced themselves in an open neglect and contempt of moral obedience; placing all their confidence for acceptance with God in these other duties. To take them off from this vain ruining presumption, as God by sundry other Prophets declared the utter insufficiency of these sacrifices and burnt-offerings by themselves to render them acceptable to him, and then prefers moral obedience above them; so here he affirms, that he commanded them not. And the instance is given in that time wherein it is known that all the ordinances of worship by burnt-offerings and sacrifices were solemnly instituted. But a comparison is made between ceremonial worship, and spiritual obedience, in respect whereof God says, he commanded not the former, namely, so as to stand in competition with the latter, or to be trusted to in the neglect of it, wherein the evils and miscarriages reproved did consist. So our Blessed Savior expounds this and the like passages in the Prophets, as a comparison between the lowest instances of the Ceremonial Law, such as tything of mint and cummin, with the great duties of love and righteousness. These things, says he, speaking of the latter, you ought to have done, that is principally and in the first place have attended to, as those which the Law chiefly designed. But what then shall become of the former? Why, says he, them also you ought not to leave undone; in their proper place obedience was to be yielded to God in them also. So is it in this present case; there was an outward teaching of every man his neighbor, and every man his brother, enjoined under the Old Testament. This the People trusted to and rested in, without any regard to God's teaching by the inward circumcision of the heart. But in the New Covenant there being an express promise of an internal effectual teaching by the Spirit of God, by writing his Law in our hearts, without which all outward teaching is useless and ineffectual, it is here denied to be of any use. That is, it is not so absolutely, but in comparison of, and in competition with this other effectual way of teaching and instruction. Even at this day we have not a few who set these teachings in opposition to one another, whereas in God's institution they are subordinate. And hereon rejecting the internal efficacious teaching of the Spirit of God, they betake themselves only to their own endeavors, in the outward means of teaching, wherein for the most part there are none more negligent than themselves. But so it is, that the ways of God's grace are not suited, but always lie contrary to the corrupt reasonings of men. Hence some reject all the outward means of teaching by the ordinances of the Gospel, under a pretence that the inward teaching of the Spirit of God is all that is needful or useful in this kind. Others on the other hand adhere only to the outward means of instruction, despising what is affirmed concerning the inward teaching of the Spirit of God, as a mere imagination. And both sorts run into these pernicious mistakes, by opposing those things which God has made subordinate.

2. The teaching intended whose continuance is here denied, is that which was then in use in the Church; or rather was to be so when the New Covenant state was solemnly to be introduced. And this was twofold, (1) That which was instituted by God himself; and (2) that which the People had superadded in the way of practice.

The first of these is, as in other places, so particularly expressed (Deuteronomy 6:6, 7, 8, 9). And these words which I command you this day shall be in your heart. And you shall teach them diligently to your children, and shalt talk of them when you sittest in your house, and when you walkest by the way, and when you liest down, and when you risest up. And you shall bind them for a sign on your hand, and they shall be as frontlets between your eyes. And you shall write them on the posts of your house, and on your gate. Add hereunto the institution of fringes for a memorial of the commandments, which was one way of saying, Know the Lord (Numbers 15:38, 39).

Two things may be considered in these institutions. (1) What is natural and moral, included in the common mutual duties of men one towards another. For of this nature is that of seeking the good of others, by instructing them in the knowledge of God, wherein their chiefest happiness does consist. (2) That which is ceremonial, as to the manner of this duty, is described in sundry instances, as those of frontlets and fringes, writing on posts and doors. The first of these is to abide for ever. No promise of the Gospel does evacuate any precept of the Law of Nature; such as that of seeking the good of others, and that their chiefest good by means and ways proper thereunto, is. But as to the later, which the Jews did principally attend to and rely upon, it is by this promise, or the New Covenant, quite taken away.

2. As to the practice of the Church of the Jews in these institutions, it is not to be expressed what extremities they ran into. It is probable that about the time spoken of in this Promise, which is that of the Babylonian Captivity, they began that intricate, perplexed way of teaching, which afterwards they were wholly addicted to. For all of them who pretended to be serious, gave up themselves to the teaching and learning of the Law. But herewith they mixed so many vain curiosities and traditions of their own, that the whole of their endeavor was disapproved of God. Hence in the very entrance of their practice of this way of teaching, he threatens to destroy all them that attended to it (Malachi 2:12). The Lord will cut off the master and the scholar out of the tabernacles of Jacob. It is true, we have not any monuments or records of their teaching all that time, neither what they taught, nor how: but we may reasonably suppose, it was of the same kind with what flourished afterwards in their famous schools derived from these first inventors. And of such reputation were those schools among them, that none was esteemed a wise man, or to have any understanding of the Law who was not brought up in them. The first record we have of the manner of their teaching, or what course they took therein, is in the Mishna. This is their interpretation of the Law, or their sayings one to another, Know the Lord. And he that shall seriously consider but one section or chapter in that whole book, will quickly discern of what kind and nature their teaching was. For such an operous, laborious, curious, fruitless work, there is not another instance to be given of in the whole world. There is not any one head, doctrine or precept of the Law, suppose it be of the Sabbath, of Sacrifices, or Offerings, but they have filled it with so many needless, foolish, curious, superstitious questions and determinations, as that it is almost impossible that any man in the whole course of his life should understand them, or guide his course according to them. These were the burdens that the Pharisees bound for the shoulders of their disciples, until they were utterly weary and fainted under them. And this kind of teaching had possessed the whole Church then, when the New Covenant was solemnly to be introduced, no other being in use. And this is absolutely intended in this Promise, as that which was utterly to cease. For God would take away the Law, which in itself was a burden, as the Apostles speak, which neither they nor their fathers were able to bear. And the weight of that burden was unspeakably increased by the expositions and additions whereof this teaching consisted. Therefore the removal of it is here proposed in the way of a Promise, evidencing it to be a matter of grace and kindness to the Church. But the removal of teaching in general, is always mentioned as a threatening and punishment.

Therefore the denial of the continuation of this teaching may be considered two ways.

(1) As it was external in opposition to and comparison of the effectual internal teaching by the grace of the New Covenant; so it is laid aside, not absolutely, but comparatively, and as it was solitary.

(2) It may be considered in the manner of it, with especial respect to the Ceremonial Law, as it consisted in the observance of sundry rites and ceremonies. And in this sense it was utterly to cease; above all with respect to the additions which men had made to the Ceremonial Institutions wherein it did consist; such was their teaching by writing parts of the Law on their fringes, frontlets, and doors of their houses; especially as these things were enlarged, and precepts concerning them multiplied in the practice of the Jewish Church. It is promised concerning these things, that they shall be absolutely removed as useless, burdensome, and inconsistent with the spiritual teaching of the New Covenant. But as to that kind of instruction, whether by public, stated preaching of the Word, or that which is more private and occasional, which is subservient to the promised teaching of the Spirit of God, and which he will and does make use of in and for the communication of the knowledge itself here promised, there is nothing intimated that is derogatory to its use, continuance or necessity. A supposition thereof would overthrow the whole ministry of Jesus Christ himself, and of his Apostles, as well as the ordinary ministry of the Church.

And these things are spoken in exposition of this place, taken from the meaning and intention of the word teaching, or the duty itself, whose continuance and farther use is denied. But yet, it may be, more clear light into the mind of the Holy Spirit may be attained, from a due consideration of what it is that is so to be taught. And this is, know the Lord. Concerning which, two things may be observed.

That there was a knowledge of God under the Old Testament, so revealed as that it was hidden under types, wrapped up in veils, expressed only in parables and dark sayings. For it was the mind of God, that as to the clear perception and revelation of it, it should lie hid, until the Son came from his bosom to declare him; to make his name known, and to bring life and immortality to light. Yes, some things belonging hereunto, though virtually revealed, yet were so compassed with darkness in the manner of their revelation, as that the Angels themselves did not clearly and distinctly look into them. But that there were some such great and excellent things concerning God and his will laid up in the revelation of Moses and the Prophets, with their institutions of worship, they did understand. But the best and wisest of them knew also, that notwithstanding their best and utmost enquiry, they could not comprehend the time, nature and state of the things so revealed. For it was revealed to them, that not to themselves, but to us they did minister in their revelation of those things (1 Peter 1:12). And as our Apostle informs us, Moses in his ministry and institutions, gave testimony to the things which were to be spoken (that is clearly) afterwards, chapter 3, verse 5. This secret hidden knowledge of God principally concerned the incarnation of Christ, his mediation and suffering for sin, with the call of the Gentiles thereon. These and such like mysteries of the gospel they could never attain the comprehension of. But yet they stirred up each other diligently to enquire into them as to what they were capable of attaining, saying one to another, Know the Lord. But it was little that they could attain to, God having provided some better things for us, that they without us should not be made perfect. And when that church ceased to make this the principal part of their religion, namely, a diligent enquiry into the hidden knowledge of God, in and by the promised Seed, with a believing desire and expectation of its full manifestation, contenting themselves with the letter of the Word, looking on types and shadows as things present and substances, they not only lost the glory of their profession, but were hardened into an unbelief of the things signified to them in their real exhibition. Now this kind of teaching by mutual encouragement to look into the veiled things of the mystery of God in Christ, is now to cease at the solemn introduction of the New Covenant, as being rendered useless by the full, clear revelation and manifestation of them made in the gospel. They shall no more, that is, they shall need no more, to teach, so to teach this knowledge of God, for it shall be made plain to the understanding of all believers. And this is that which I judge to be principally intended by the Holy Ghost in this part of the promise, as that which the positive part of it does so directly answer to.

The knowledge of the Lord may be here taken not objectively and doctrinally, but subjectively, for the renovation of the mind in the saving knowledge of God. And this neither is, nor can be communicated to any by external teaching alone, in respect whereunto it may be said comparatively to be laid aside, as was intimated before.

We have, I hope, sufficiently freed the words from the difficulties that seem to attend them, so as that we shall not need to refer the accomplishment of this promise to Heaven with many ancient and modern expositors; nor yet with others, to restrain it to the first converts in Christianity, who were miraculously illuminated; much less so to interpret them, as to exclude the ministry of the church in teaching, or any other effectual way thereof. Somewhat may be observed of the particular expressions used in them.

There is in the original promise the word [⟨ in non-Latin alphabet ⟩], amplius, no more. This is omitted by the Apostle, yet so, as that it is plainly included in what he expresseth. For the word denotes the time and season which was limited to that kind of teaching which was to cease. This season being to expire at the publication of the gospel, the Apostle affirms absolutely then they shall not teach, what the Prophet before declared with the limited season now expired, they shall do so no more.

The Prophet expresseth the subject spoken of indefinitely [⟨ in non-Latin alphabet ⟩], a man his neighbor, a man his brother; that is any man; the Apostle by the universal [⟨ in non-Latin alphabet ⟩], every man, which is also reducible to any one; every one that is or may be called to this work, or has occasion or opportunity for it. For of this teaching the rule is ability and opportunity. He that can do it, and has an opportunity for it.

That which they taught, or intended in that expression, Know the Lord, is the same with what is promised in the latter part of the verse, where it must be spoken to. Some things according to our method and design may be observed from the exposition of these words.

The instructive ministry of the Old Testament, as it was such only, and with respect to the carnal rites thereof, was a ministry of the letter, and not of the Spirit, which did not really effect in the hearts of men the things which it taught. The spiritual benefit which was obtained under it, proceeded from the promise, and not from the efficacy of the law, or the Covenant made at Sinai. For as such, as it was legal and carnal, and had respect only to outward things, it is here laid aside.

2. There is a duty incumbent on every man to instruct others according to his ability and opportunity, in the knowledge of God; the law whereof being natural and eternal, is always obligatory on all sorts of persons. This is not here either prohibited or superseded, but only it is foretold, that as to a certain manner of the performance of it, that it should cease. That it generally ceases now in the world, is no effect of the promise of God, but a cursed fruit of the unbelief and wickedness of men. The highest degree in religion which men now aim at, is but to attend to and learn by the public teaching of the ministry. And alas how few are there who do it conscientiously to the glory of God, and the spiritual benefit of their own souls! The whole business of teaching and learning the knowledge of God, is generally turned into a formal spending, if not mispence of so much time. But as for the teaching of others according to ability and opportunity, to endeavor for abilities, or to seek for opportunities thereof, it is not only for the most part neglected, but despised. How few are there who take any care to instruct their own children and servants! But to carry this duty farther according to opportunities of instructing others, is a thing that would be looked on almost as madness in the days wherein we live. We have far more that mutually teach one another sin, folly, yes, villainy of all sorts, than the knowledge of God, and the duty we owe to him. This is not what God here promises in a way of grace, but what he has given up careless, unbelieving professors of the Gospel to, in a way of vengeance.

3. It is the Spirit of Grace alone as promised in the New Covenant, which frees the Church from a laborious, but ineffectual way of teaching. Such was that in use among the Jews of old; and it is well if somewhat not much unlike it, do not prevail among many at this day. Whoever he be who in all his teaching does not take his encouragement from the internal, effectual teaching of God under the Covenant of Grace, and bends not all his endeavors to be subservient thereunto, has but an Old Testament ministry, which ceases as to any divine approbation.

4. There was a hidden treasure of divine wisdom, of the knowledge of God laid up in the mystical revelations and institutions of the Old Testament, which the people were not then able to look into, nor to comprehend. The confirmation and explanation of this truth, is the principal design of the Apostle in this whole Epistle. This knowledge those among them that feared God, and believed the promises, stirred up themselves and one another, to look after and to enquire into, saying to one another, Know the Lord; howbeit their attainments were but small, in comparison of what is contained in the ensuing promise.

5. The whole knowledge of God in Christ is both plainly revealed and savingly communicated by virtue of the New Covenant to them who do believe, as the next words declare.

The positive part of the promise remains to consideration. And two things must be enquired into, (1) To whom it is made. (2) What is the subject matter of it.

1. Those to whom it is made, are so expressed in the Prophet, [〈 in non-Latin alphabet 〉]. The expression of them absolutely, and then by a distribution is emphatical. The former the Apostle renders in the plural number, as the words are in the Original, [〈 in non-Latin alphabet 〉]. But the terms of the distribution he renders in the singular number, which increases the emphasis, [〈 in non-Latin alphabet 〉].

The proposition is universal, as to the modification of the subject [〈 in non-Latin alphabet 〉], all; but in the word [〈 in non-Latin alphabet 〉], of them, it is restrained to those alone with whom this Covenant is made.

The distribution of them is made in a proverbial speech, from the least to the greatest, used in a peculiar manner by this Prophet, Chap. 6. 13. Chap. 8. 10. Chap. 31. 32. Chap. 42. 1. Chap. 44. 12. It is only once more used in the Old Testament, and not elsewhere (Jonah 3:5). And it may denote either the universality, or the generality of them that are spoken of, so as none be particularly excluded or excepted, though all absolutely be not intended. Besides, several sorts and degrees of persons are intended. So there ever were, and ever will be naturally, politically and spiritually in the Church of God. None of them upon the account of their difference from others on the one hand, or the other, be they the least, or the greatest, are excepted or excluded from the grace of this promise. And this may be the sense of the words, if only the external administration of the grace of the New Covenant be intended. None are excluded from the tender of it, or from the outward means of the communication of it in the full, plain revelation of the knowledge of God.

But whereas it is the internal, effectual grace of the Covenant, and not only the means, but the infallible event thereon, not only that they shall be all taught to know, but that they shall all actually know the Lord, all individuals are intended; that is that whole Church, all whose children are to be taught of God, and so to learn as to come to him by saving faith in Christ. So does this part of the promise hold proportion with the other, of writing the law in the hearts of the covenanters. As to all these it is promised absolutely, that they shall know the Lord.

But yet among them there are many distinctions and degrees of persons, as they are variously differenced by internal and external circumstances. There are some that are greatest, and some that are least, and various intermediate degrees between them. So it has been, and so it ever must be, while the natural, acquired and spiritual abilities of men have great variety of degrees among them; and while men's outward advantages and opportunities do also differ. Whereas therefore it is promised that they shall all of them know the Lord, it is not implied that they shall all do so equally, or have the same degree of spiritual wisdom and understanding. There is a measure of saving knowledge due to, provided for all in the Covenant of Grace, such as is necessary to the participation of all other blessings and privileges of it. But in the degrees hereof, some may and do very much excel others. And we may observe,

There are and ever were different degrees of persons in the Church, as to the saving knowledge of God. Hence is that distribution of them into Fathers, Young men and Children (1 John 2:13, 14). All have not one measure, all arrive not to the same stature; but yet as to the ends of the Covenant, and the duties required of them in their walk before God, they that have most have nothing over, nothing to spare; and they that have least, shall have no lack. Every one's duty it is to be content with what he receives, and to improve it to the uttermost.

Where there is not some degree of saving knowledge, there no interest in the New Covenant can be pretended.

Secondly, the thing promised, is the knowledge of God. They shall all know me. No duty is more frequently commanded than this is, nor any grace more frequently promised. See Deuteronomy 30:6; Jeremiah 24:7; Ezekiel 11:19; Chapter 36:26, 27. For it is the foundation of all other duties of obedience, and of all communion with God in them. All graces as to their exercise, as faith, love and hope are founded therein. And the woful want of it which is visible in the world, is an evidence how little there is of true evangelical obedience among the generality of them that are called Christians. And two things may be considered in this promise: (1) the object, or what is to be known; (2) the knowledge itself, of what kind and nature it is.

The first is God himself; they shall know me, says the Lord. And it is so not absolutely, but as to some especial revelation of himself. For there is a knowledge of God, as God, by the light of nature. This is not here intended, nor is it the subject of any gracious promise, but is common to all men. There was moreover a knowledge of God by revelation under the Old Covenant, but attended with great obscurity in sundry things of the highest importance. Therefore there is something farther intended, as is evident from the antithesis between the two states herein declared. In brief, it is the knowledge of him as revealed in Jesus Christ under the New Testament. To show what is contained herein doctrinally, were to go over the principal articles of our faith, as declared in the Gospel. The sum is, to know the Lord, is to know God as he is in Christ personally, as he will be to us in Christ graciously, what he requires of us and accepts in us through the Beloved. In all these things, notwithstanding all their teachings and diligence therein, the Church was greatly in the dark under the Old Testament. But they are all of them more clearly revealed in the Gospel.

The knowledge of these things, is that which is promised. For notwithstanding the clear revelation of them, we abide in ourselves unable to discern them, and receive them. For such a spiritual knowledge is intended, as whereby the mind is renewed, being accompanied with faith and love in the heart. This is that knowledge which is promised in the New Covenant, and which shall be wrought in all them who are interested therein. And we may observe,

The full and clear declaration of God as he is to be known of us in this life, is a privilege reserved for and belonging to the days of the New Testament. Before it was not made, and more than is now made, is not to be expected in this world. And the reason hereof is, because it was made by Christ. See the Exposition on Chapter 1, verses 1, 2.

To know God as he is revealed in Christ, is the highest privilege whereof in this life we can be made partakers. For this is life eternal, that we may know the Father the only true God, and Jesus Christ whom he has sent (John 17:3).

Persons destitute of this saving knowledge, are utter strangers to the Covenant of Grace. For this is a principal promise and effect of it, wherever it does take place.