TRV
or his brother, saying, “Know Adonai!”
For all will know me,
from the least of them to the greatest,
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 8:6–13. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Heb 8:6): 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 (Heb 8:9), 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 (Heb 8:7, Heb 8:8); 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, Heb 8:9. 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, Heb 8:13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen.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 (Heb 8:6), 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, Jer 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, Heb 8:10. 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 (Heb 8:11): 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 (Heb 8:12): 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.
Historical interpretation
Eight Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Having bestowed on us the truly great, divine, and inalienable inheritance of the Father, deifying man by heavenly teaching, putting His laws into our minds, and writing them on our hearts. What laws does He inscribe? "That all shall know God, from small to great;" and, "I will be merciful to them," says God, "and will not remember their sins." Let us receive the laws of life, let us comply with God's expostulations; let us become acquainted with Him, that He may be gracious. And though God needs nothing let us render to Him the grateful recompense of a thankful heart and of piety, as a kind of house-rent for our dwelling here below.
If there dwelt upon earth a faith as great as is the reward of faith which is expected in the heavens, no one of you at all, best beloved sisters, from the time that she had first "known the Lord," and learned (the truth) concerning her own (that is, woman's) condition, would have desired too gladsome (not to say too ostentatious) a style of dress; so as not rather to go about in humble garb, and rather to affect meanness of appearance, walking about as Eve mourning and repentant, in order that by every garb of penitence she might the more fully expiate that which she derives from Eve,-the ignominy, I mean, of the first sin, and the odium (attaching to her as the cause) of human perdition.
Let no one, then, flatter himself on the ground of being assigned to the "recruit-classes" of learners, as if on that account he have a licence even now to sin. As soon as you "know the Lord, you should fear Him; as soon as you have gazed on Him, you should reverence Him.
"And they shall not teach" (he says) "every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know Me from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Behold also another sign. "From the least even to the greatest of them" (he says) "they shall know Me, and they shall not say, Know the Lord." When hath this been fulfilled save now? For our religion is manifest: but theirs, i.e. the Jews', was not manifest, but had been shut up in a corner.
A covenant is then said to be "new," when it is different and shows some advantage over the old.
Here he shows that God counts us worthy of greater and of spiritual privileges: for it is said "their sound went out into all the earth and their words unto the ends of the world." (Ps. xix. 5; Rom. x. 18.) That is the meaning of "they shall not say each man to his neighbor, Know the Lord." And again, "the earth shall be filled with the knowledge of the Lord as much water to cover the seas." (Isa. xi. 9.)
This does not happen in this life, but will happen in that: those still beset with the gloom of unbelief will see the truth there, and will be smitten, in keeping with the divine oracle.
"And they shall not teach, each one his neighbor." Here it speaks of a teaching that is more laborious. For behold, we see that there is no need for more words for those whose minds are healthy, to persuade them to believe in Christ. For all men are taught by God; for Christ has written His laws upon our hearts.
"for they shall all know me." For the Jewish knowledge and faith were confined to one corner of the world, Palestine. And few knew it; but the voice of the apostles went out to all the earth. Moreover, since God dwelt on earth in the flesh, and by taking on our nature made it divine, the light of true knowledge of God shone in all souls, and a certain ability was granted to human nature by grace to truly know God.
"For I will be merciful toward their iniquities." To those who have gone before. Mercy is granted, having been left to us in baptism.
"and I will remember their sins and their lawless deeds no more.” For those forgiven in baptism are no longer remembered.
“In speaking of a new covenant.” For to call it altogether new has made the first covenant old.
"And what is becoming obsolete and growing old is ready to vanish away." Now, having taken boldness from the prophet, he himself declares. This, he says, is new, but that one is old. The old is being abolished, he says. Therefore, it has been cast out and dissolved because of old age; as if he were saying: The new has not suddenly ceased the old, but because of its old age and antiquity, that is, because of its weakness and uselessness. "what the law could not do." he says elsewhere, in that part where it “was weakened by the flesh”. (Rom. 8:3)
"For this is the covenant." Which one? The New one.
That is to say, "after those days." Which days? Some say, those of the Exodus, in which the Mosaic law was given; but it seems to me that it speaks of those days mentioned above: “Behold, the days are coming.” After those days have passed, I will make such a covenant as you will hear next.
"I will put my laws." I will establish, giving my laws,
"on their hearts." For neither in letters was the new established, but through the Holy Spirit. And this is indicated by Christ speaking to the apostles. "He (that is, the Comforter) coming, will remind you and teach you all things." (Jn. 14:26) Do you see that the new is not in letters, but through the Holy Spirit? Therefore, consider how much greater the New Covenant is.
"And I will be their God." This was accomplished through the gospel. For those who formerly worshiped idols, now having known the true God, have become His people.
For this is evident. Who easily persuades someone in the ancient times to turn away from their own superstition? On the contrary, Israel was turning from the knowledge of God into error.
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Summary
Hebrews 8:11, a direct quotation from Jeremiah's prophecy, articulates a foundational promise of the new covenant: a universal and direct knowledge of God for all its participants. Unlike the old covenant, which relied on external instruction and mediation, this new relationship with God is characterized by an internal, personal, and intimate acquaintance with the Lord, available to everyone from the least to the greatest, signifying a profound shift in humanity's access to and understanding of the Divine.
Context
Literary Context
Hebrews 8:11 is embedded within the author's extensive argument for the superiority of the new covenant, mediated by Jesus Christ, over the old Mosaic covenant. Chapter 8 specifically highlights Jesus' role as the high priest of a "better covenant, which was established on better promises" (Hebrews 8:6). The author quotes Jeremiah 31:31-34 at length in Hebrews 8:8-12 to demonstrate that God Himself foretold a time when the relationship with His people would be fundamentally transformed. Verse 11 specifically emphasizes the personal and universal nature of this new covenant relationship, contrasting it with the mediated and often external knowledge of the old covenant, where instruction was primarily given through human teachers and priests.
Historical & Cultural Context
The original prophecy in Jeremiah was given to a people who had repeatedly failed to keep the Mosaic Law, despite its clear instruction and the presence of priests and prophets. The old covenant, though divinely given, was external, written on stone tablets, and required constant teaching and ritual observance to maintain a relationship with God. The Jewish people, to whom the book of Hebrews is primarily addressed, were deeply familiar with this system. The author of Hebrews is arguing that this system, while good, was a temporary shadow pointing to a greater reality. The promise of the new covenant, therefore, speaks to a profound shift from external instruction and ritual mediation to an internal, personal, and Spirit-empowered relationship with God, addressing the historical failures of the old covenant to truly transform hearts.
Key Themes
This verse powerfully contributes to several key themes in Hebrews and the broader biblical narrative. Firstly, it underscores the Direct Knowledge of God as a hallmark of the new covenant, contrasting with the mediated knowledge of the old. This direct access is not just intellectual but experiential, promising an intimate acquaintance with God for every believer. Secondly, the phrase "all shall know me, from the least to the greatest" highlights the Universality and Inclusivity of this new relationship, breaking down social and religious barriers that might have existed under the old covenant. This promise of widespread knowledge of God is a significant departure from the more localized or restricted access of the past. Thirdly, it implies an Inward Transformation, as this knowledge is intrinsically linked to God's promise in Hebrews 8:10 to write His laws on their hearts and minds, leading to an intuitive and personal understanding of His will and character. Finally, the verse implicitly reinforces the Covenant Superiority of the new covenant, as it addresses and resolves the limitations of the old, which could not fully bring people into this deep, personal knowledge of God.
Exposition and Analysis
Key Word Analysis
This word, used in the negative command "Know the Lord," signifies more than mere intellectual understanding. It implies an experiential, relational, and intimate knowledge – a deep personal acquaintance. In the context of the old covenant, this was the knowledge that was to be taught.
Meaning "to teach" in a broad application, this word highlights the primary mode of instruction under the old covenant. The verse posits a future where this specific form of human-mediated instruction regarding the foundational knowledge of God will no longer be necessary, not because teaching ceases, but because the source of foundational knowledge shifts.
Used for "all shall know me," this verb primarily means "to see" (literally or figuratively), and by implication, "to know" (especially in the perfect tense). When used in the perfect tense, as here, it often denotes a settled, experiential knowledge, a state of having seen and therefore knowing. This reinforces the direct, intimate, and internal nature of the knowledge promised under the new covenant, a knowledge that comes from an internal "seeing" or apprehension of God.
This title signifies "supreme in authority" or "Master." In this context, it refers to Yahweh, the God of Israel. The promise is that all will know Him directly, not just facts about Him, but His very person and authority.
Verse Breakdown
"And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord:"
This clause describes a radical departure from the pedagogical methods of the old covenant. Under the Mosaic Law, knowledge of God and His commands was largely transmitted through human instruction—parents taught children, priests taught the people, and prophets delivered God's word. The negative "shall not teach" (reinforced by the double negative G3364 ou mḗ in Greek, meaning "not at all" or "by no means") signifies that this particular form of teaching, aimed at establishing a foundational knowledge of God, will become obsolete. It's not that teaching ceases entirely, but that the fundamental, saving knowledge of God will no longer depend on one person instructing another in the same way.
"for all shall know me, from the least to the greatest."
This is the reason for the cessation of the old mode of teaching. The "for" (G3754 hóti) introduces the divine promise that under the new covenant, God Himself will ensure that "all" (G3956 pâs, meaning every single person) will possess a direct, personal, and intimate knowledge of Him. The phrase "from the least to the greatest" (G3398 mikrós to G3173 mégas) emphasizes the universal scope of this promise, transcending social status, age, or intellectual capacity. This knowledge is not limited to a priestly class or learned scribes but extends to every member of the new covenant community, indicating an unprecedented level of access to God.
Literary Devices
The primary literary device at play in Hebrews 8:11 is Quotation, as the author directly cites Jeremiah 31:34. This use of Old Testament prophecy serves to establish the divine origin and long-foretold nature of the new covenant, lending immense authority to the author's argument. There is also a strong element of Contrast between the old covenant's reliance on external teaching ("they shall not teach") and the new covenant's promise of internal, universal knowledge ("all shall know me"). This contrast highlights the superiority and transformative power of the new covenant. Furthermore, the phrase "from the least to the greatest" employs Merism, a figure of speech in which two contrasting parts represent a whole (i.e., everyone, without exception). This emphasizes the Universality and inclusivity of God's promise under the new covenant.
Theological and Thematic Connections
Hebrews 8:11 profoundly redefines the relationship between God and humanity under the new covenant. It emphasizes God's initiative in revealing Himself directly and intimately to His people, moving beyond a system of mediated knowledge to one of personal encounter. This direct access to God is a cornerstone of the new covenant, signifying an internal transformation where God's law is written on the heart, leading to an intuitive and experiential understanding of His character and will. It underscores that salvation and knowledge of God are not exclusive to a select few but are universally available to all who are part of this new covenant, regardless of their social standing or prior religious instruction. This promise highlights the Spirit's work in illuminating divine truth and fostering a personal relationship with the Creator.
Reflection and Application
Hebrews 8:11 offers profound encouragement and a call to intentional living for believers today. It assures us that, through Christ, we have direct, unhindered access to God. This means our relationship with the Lord is not contingent on human intermediaries or complex rituals, but on a personal, Spirit-empowered connection. This truth should inspire confidence in prayer, boldness in approaching God's throne, and diligent study of His Word, knowing that the Holy Spirit is our ultimate teacher, guiding us into deeper knowledge of God. While human teachers and biblical instruction remain vital for growth and understanding, the foundational knowledge of God's person and saving work is now directly accessible to every believer, fostering a profound sense of intimacy and responsibility to cultivate this divine relationship.
Questions for Reflection
FAQ
Does Hebrews 8:11 mean that we no longer need teachers, pastors, or formal theological education?
No, Hebrews 8:11 does not negate the need for spiritual teachers, pastors, or theological education. The verse, quoting Jeremiah 31:34, refers to the foundational knowledge of God's saving grace and person that is now directly accessible to every believer through the new covenant. Unlike the old covenant, where a priestly class mediated knowledge of God and His Law, the Holy Spirit now indwells believers, enabling a personal understanding of God's truth (1 John 2:27). However, spiritual growth and deeper understanding of complex theological truths still require the guidance of gifted teachers, the study of Scripture, and the wisdom of the broader Christian community, as affirmed in passages like Ephesians 4:11-12 which speak of God giving apostles, prophets, evangelists, pastors, and teachers for the equipping of the saints.
How does one "know the Lord" personally in the new covenant era?
In the new covenant, "knowing the Lord" personally involves an intimate, experiential relationship, not just intellectual assent. This knowledge is primarily facilitated by the Holy Spirit, who indwells believers and illuminates God's truth (John 14:26). Believers cultivate this knowledge through:
Christ-Centered Fulfillment
Hebrews 8:11 finds its ultimate and glorious fulfillment in Jesus Christ, the mediator of the new covenant. The promise that "all shall know me" is made possible precisely because Jesus, through His perfect life, atoning death, and victorious resurrection, has inaugurated this superior covenant. He is the one who perfectly reveals the Father, as John 1:18 declares, "No one has ever seen God; the only God, who is at the Father's side, he has made him known." Through Christ's sacrifice, the veil separating humanity from God was torn (Matthew 27:51), granting direct access to the Father for all who believe. Furthermore, it is Jesus who sends the Holy Spirit, the divine Teacher and Comforter, to indwell believers (John 16:7), enabling this promised personal and intimate knowledge of God. Therefore, the cessation of the need for external teaching to know the Lord is not an absence of instruction, but a profound shift to an internal, Spirit-empowered understanding, made possible by the unique redemptive work of Jesus Christ, the very embodiment of God's self-revelation.