Alexander MacLaren :: The Articles of the New Covenant: God's Welting on the Heart (Hebrews 8:10)

The Articles of the New Covenant: God's Welting on the Heart

'I will put My laws into their mind, and write them in their hearts.' — Hebrews 8:10.

We can scarcely estimate the shock to a primitive Hebrew Christian when he discovered that Judaism was to fade away. Such an earthquake might seem to leave nothing standing. Now, the great object of this Epistle is to insist on that truth, and to calm the early Hebrew Christians under it, by showing them that the disappearance of the older system left them no poorer but infinitely richer, inasmuch as all that was in it was more perfectly in Christ's gospel. The writer has accordingly been giving his strength to showing that, all along the line, Christianity is the perfecting of Judaism, in its Founder, in its priesthood, in its ceremonies, in its Sabbath. Here he touches the great central thought of the covenant between God and man, and he fall back upon the strange words of one of the old prophets. Jeremiah had declared as emphatically as he, the writer, has been declaring, that the ancient system was to melt away and be absorbed in a new covenant between God and man. Is there any other instance of a religion which, on the one side, proclaims its own eternal duration — 'the Word of the Lord endureth for ever' — and on the other side declares that it is to be abrogated, antiquated, and done away? The writer of the Epistle had learned from sacreder lips than Jeremiah's the same lesson, for the Master said at the most solemn hour of His career, 'This is the blood of the New Covenant, which is shed for many for the remission of sins.'

These articles of the New Covenant go very deep into the essence of Christianity, and may well be thought. fully pondered by us all, if we wish to know what the specific differences between the ultimate revelation in Jesus Christ, and all other systems are. The words I have read for my text are the first of these articles.

1. Let us try to ascertain what exactly is the meaning of this great promise.

   Now it seems to me that the two clauses which I have read for my text are not precisely parallel, but parallel with a difference. I take it, that 'mind' here means very much what we make it mean in our popular phraseology, a kind of synonym for the understanding, or the intellectual part of a man's nature; and that 'heart,' on the other hand, means something a little wider than it does in our popular phraseology, and indicates not only the affections, but the centre of personality in the human will, as well as the seat of love. So these two clauses will mean, you see, if we carry that distinction with us, two things — the clear perception of the will of God, and the coincidence of that will with our inclinations and desires.' In men's natural consciences, there is the law written on their minds, but alas! we all know that there is an awful chasm between perception and inclination, and that it is one thing to know our duty, and quite another to wish to do it. So the heart of this great promise of my text is that these two things shall coincide in a Christian man, shall cover precisely the same ground; as two of Euclid's triangles having the same angles will, if laid upon each other, coincide line for line and angle for angle. Thus, says this great promise, it is possible — and, if we observe the conditions, it will be actual in us — that knowledge and will shall cover absolutely and exactly the same ground. Inclination will be duty, and duty will be inclination and delight. Nothing short of such a thought lies here.

   And how is that wonderful change upon men to be accomplished? 'I will put, I will write.' Only He can do it. We all know, by our own experience, the schism that gapes between the two things. Every man in the world knows a vast deal more of duty than any man in the world does. The worst of us has a standard that rebukes his evil, and the best of us has a standard that transcends his goodness, and, alas! often transcends his inclination.

   But the gospel of our Lord and Saviour comes armed with sufficient power to make this miracle an actuality for us all.

   For it comes, does it not, to substitute for all other motives to obedience, the one motive of love? They but half understand the gospel who dwell upon its sanctions of reward and punishment, and would seek to frighten men into goodness by brandishing the whip of law before them, and uncovering the lid that shuts in the smoke of a hell And they misinterpret it almost as much, if there be any such, who find the chief motive for Christian obedience in the glories of the heavenly state. These are subordinate and legitimate in their secondary place, but the gospel appeals to men, not merely nor chiefly on the ground of self-interest, but it comes to them with the one appeal, 'If ye love Me, keep My commandments.' That is how the law is written on the heart. Wherever there is love, there is a supreme delight in divining and in satisfying the wish and will of the beloved. His lightest word is law to the loving heart; his looks are spells and commandments. And if it is so in regard of our poor, imperfect, human loves, how infinitely more so is it where the heart is touched by true affection for His own infinite love's sake, of that 'Jesus' who is 'most desired!' The secret of Christian morality is that duty is changed into choice, because love is made the motive for obedience.

   And, still further, let me remind you how this great promise is fulfilled in the Christian life, because to have Christ shrined in the heart is the heart of Christianity, and Christ Himself is our law. So, in another sense than that which I have been already touching, the law is written on the heart on which, by faith and self-surrender, the name of Christ is written. And when it becomes our whole duty to become like Him, then He being throned in our hearts, our law is within, and Himself to His 'darlings' shall be, as the poet has it about another matter, 'both law and impulse.' Write His name upon your hearts, and your law of life is thereby written there.

   And, still further, let me remind you that this great promise is fulfilled, because the very specific gift of Christianity to men is the gift of a new nature which is 'created in righteousness and holiness that flows from truth.' The communication of a divine life kindred with, and percipient of, and submissive to, the divine will is the gift that Christianity — or, rather, let us put away the abstraction and say that Christ — offers. to us all, and gives to every man who will accept it.

   And thus, and in other ways on which I cannot dwell now, this great article of the New Covenant lies at the very foundation of the Christian life, and gives its peculiar tinge and cast to all Christian morality, commandment, and obligation.

   But let me remind you how this great truth has to be held with caution. The evidence of this letter itself shows that, whilst the writer regarded it as a distinctive characteristic of the gospel, that by it men's wills were stamped with a delight in the law of God, and a transcript thereof, he still regarded these wills as unstable, as capable of losing the sharp lettering, of having the writing of God obliterated, and still regarded it as possible that there should be apostasy and departure.

   So there is nothing in this promise which suspends the need for effort and for conflict. Still 'the flesh lusteth against the spirit.' Still there are parts of the nature on which that law is not written. It is the final triumph, that the whole man, body, soul, and spirit is, through and through, penetrated with, and joyfully obedient to, the commandments of the Lord. There is need, too, not only for continuous progress, effort, conflict, in order to keep our hearts open for His handwriting, but also for much caution, lest at any time we should mistake our own self-will for the utterance of the divine voice.

   'Love, and do what thou wilt,' said a great Christian teacher. It is an unguarded statement, but profoundly true as in some respects it is, it is only absolutely true if we have made sure that the 'thou' which 'wills' is the heart on which God has written His law.

   Only God can do this for us. The Israelites of old were bidden 'these things which I command thee this day shall be on thy heart,' and they were to write them on their hand, and on the frontlet between their eyes, and on their doorposts. The latter commands were obeyed, having been hardened into a form; and phylacteries on the arm, and scrolls on the lintel, were the miserable obedience which was given to them. But the complete writing on the heart was beyond the power of unaided man. A psalmist said, 'I delight to do Thy will, and Thy law is within my heart.' But a verse or two after, in the same psalm, he wailed, 'Mine iniquities have taken hold upon me, so that I am not able to look up. They are more than the hairs of my head. Therefore my heart faileth me.' One Man has transcribed the divine will on His will, without blurring a letter, or omitting a clause. One Man has been able to say, in the presence of the most fearful temptations, 'Not My will, but Thine, be done.' One Man has so completely written, perceived, and obeyed the law of His Father, that, looking back on all His life, He was conscious of no defect or divergence, either in motive or in act, and could affirm on the Cross, 'It is finished.' He who thus perfectly kept that divine law will give to us, if we ask Him, His spirit, to write it upon our hearts, and 'the law of the spirit of life which was in Christ Jesus shall make us free from the law of sin and death.'

2. Now, secondly, note the impassable gulf which this fulfilled promise makes between Christianity and all other systems.

   It is a new covenant, undoubtedly-an altogether new thing in the world. For whatever other laws have been promulgated among men have had this in common, that they have stood over against the Will with a whip in one hand, and a box of sweets in the other, and have tried to influence desires and inclinations, first by the setting forth of duty, then by threatening, and then by promises to obedience. There is the inherent weakness of all which is merely law. You do not make men good by telling them in what goodness consists, nor yet by setting forth the bitter consequences that may result from wrong-doing. All that is surface work. But there is a power which says that it deals with the will as from within, and moves, and moulds, and revolutionises it. 'You cannot make men sober by act of parliament,' people say. Well! I do not believe the conclusion which is generally drawn from that statement, but it is perfectly true in itself. To tell a man what he ought to do is very, very little help towards his doing it. I do not under-estimate the value of a clear perception of duty, but I say that, apart from Christianity, in ninety-nine cases out of a hundred, that clear perception of duty is like a clear opening of a great gulf between a man and safety, which only makes him recoil in despair with the thought, 'how can I ever leap across that?' But the peculiarity of the gospel is that it gives both the knowledge of what we ought to be; and with and in the knowledge, the desire, and with and in the knowledge and the desire, the power to be what God would have us to be.

   All other systems, whether the laws of a nation, or the principles of a scientific morality, or the solemn voice that speaks in our minds proclaiming some version of God's law to every man- all these are comparatively impotent. They are like bill-stickers going about a rebellious province posting the king's proclamation. Unless they have soldiers at their back, the proclamation is not worth the paper it is printed upon. But Christianity comes, and gives us that which it requires from us. So, in his epigrammatic way, St. Augustine penetrated to the very heart of this article when he prayed, 'Give what Thou commandest, and command what Thou wilt.'

3. Note the freedom and blessedness of this fulfilled promise.

   Not to do wrong may be the mark of a slave's timid obedience. Not to

   wish to do wrong is the charter of a son's free and blessed service. There is a higher possibility yet, reserved for heaven — not to be able to do wrong. Freedom does not consist in doing what I like — that turns out, in the long run, to be the most abject slavery, under the severest tyrants. But it consists in liking to do what I ought. When my wishes and God's will are absolutely coincident, then and only then, am I free. That is no prison, out of which we do not wish to go. Not to be confined against our wills, but voluntarily to elect to move only within the sacred, charmed, sweet circle of the discerned will of God, is the service and liberty of the sons of God.

   Alas! there are a great many Christians, so-called, who know very little about such blessedness. To many of us religion is a burden. It consists of a number of prohibitions and restrictions and commandments equally unwelcome. 'Do not do this,' and all the while I would like to do it. 'Do that,' and all the while I do not want to do it. 'Pray, because it is your duty; go to chapel, because you think it is God's will; give money that you would much rather keep in your pockets: abstain from certain things that you hunger for; do other things that you do not at all desire to do, nor find any pleasure in doing.' That is the religion of hosts of people. They have need to ask themselves whether their religion is Christ's religion. Ah! brethren! — 'My yoke is easy and My burden light; not because the things that He bids and forbids are less or lighter than those which the world's morality requires of its followers, but because, so to speak, the yoke is padded with the velvet of love, and inclination coincides, in the measure of our true religion, with the discerned will of God.

4. Lastly, one word about the condition of the fulfilment of this promise to us.

   As I have been saying, it is sadly far ahead of the experience of crowds of so-called Christians. There are still great numbers of professing Christians, and I doubt not that I speak to some such, on whose hearts only a very few of the syllables of God's will are written, and these very faintly and blotted. But remember that the fundamental idea of this whole context is that of a covenant, and a covenant implies two parties, and duties and obligations on the part of each. If God is in covenant with you, you are in covenant with God. If He makes a promise, there is something for you to do in order that that promise may be fulfilled to you.

   What is there to do? First, and last, and midst, keep close to Jesus Christ. In the measure in which we keep ourselves in continual touch with Him, will His law be written upon our hearts. If we are for ever twitching away the paper; if we are for ever flinging blots and mud upon it, how can we expect the transcript to be clear and legible? We must keep still that God may write. We must wait habitually in His presence. When the astronomer wishes to get the image of some far-off star, invisible to the eye of sense, he regulates the motion of his sensitive plate, so that for hours it shall continue right beneath the unseen Beam. So we have to still our hearts, and keep their plates — the fleshy tables of them — exposed to the heavens. Then the likeness of God will be stamped there.

   Be faithful to what is written there, which is the Christian shape of the heathen commandment — 'Do the duty that lies nearest thee; so shall the next become plainer.' Be faithful to the line that is 'written,' and there will be more on the tablet to-morrow.

   Now this is a promise for us all However blotted and blurred and defaced by crooked, scrawling letters, like a child's copy-book, with its first pot- hooks and hangers, our hearts may be, there is no need for any of us to say despairingly, as we look on the smeared page, 'What I have written I have written.' He is able to blot it all out, to 'take away the hand-writing' — our own — 'that is against us, nailing it to His Cross,' and to give us, in our inmost spirits, a better knowledge of, and a glad obedience to, His discerned and holy will. So that each of us, if we choose, and will observe the conditions, may be able to say with all humility, 'Lo! I come, in the volume of the book it is written of me, I delight to do Thy will, yea! Thy law is within my heart.'