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and remember their sins no more.’”
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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 It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen.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
10 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.
And when the Lord saw that their repentance was good and pure, and that they were able to remain in it, He ordered their former sins to be blotted out.
All Scripture is divided into two Testaments. What preceded the advent and passion of Christ—that is, the law and the prophets—is called the Old [Testament]; but what was written after his resurrection is named the New Testament. The Jews make use of the Old, we of the New. Yet, they are not dissonant. The New Testament is the fulfilling of the Old, and in both there is the same testator, even Christ who suffered death for us and made us heirs of his everlasting kingdom.… When, therefore, we who were in time past as it were blind, and as it were shut up in the prison of folly, were sitting in darkness, ignorant of God and of the truth, we have been enlightened by him, who adopted us by his testament; and having freed us from cruel chains, and brought us out to the light of wisdom, he admitted us to the inheritance of his heavenly kingdom.
“For I will be merciful” to them, not with regard to their impurity but “toward their iniquities,” not with regard to the uncleanness of nocturnal dreams but to the sins which are performed in them through the power of the devil.Therefore in the new covenant that Jeremiah announced, “The first has become old. Now what decayed and became old is near to vanishing away.”
Mighty Paul knew that the only begotten God, who has the preeminence in all things, is the author and cause of everything that is good. Paul witnesses to the fact that the creation of all that exists was formed by the only begotten God. On top of this he also testifies that when the original creation of man had decayed and vanished away (to use his own language), and another new creation was formed in Christ, in this too no other than he [the only begotten God] took the lead. But he is himself the firstborn of all that new creation of human beings which is effected by the gospel.
"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.)
The law is suited to mortals, whereas the New Covenant guarantees us eternal life. It was therefore right for the former one to grow old, while the latter remains new forever in being associated with the ages that do not grow old.
For what is the meaning of John’s being born to elderly parents? Was it not to indicate the earthly birth of the one who was soon to follow, since by bringing forward the hidden spiritual mysteries of the new covenant, he would teach that the fleshly observance of the law and the priesthood of the old covenant were now to be brought to an end? For “what is becoming obsolete and growing old is ready to vanish away.” And what does it mean that our Lord’s precursor came from a father who was mute, a leader of the priests of that time? Is it not that, by the time our Lord appeared, the tongue of the ancient priesthood had to a large extent become mute as regards the spiritual sense of the law’s teaching, since the scribes and those learned in the law were only concerned with teaching the keeping of the letter of the law? Moreover, in a number of instances, they were even falsifying the letter of the law by substituting their own traditions, as is proven by our Lord’s having rebuked them more than once in the Gospels. And what does it mean that he was born to a barren mother? Is it not that the law, which was ordered to beget spiritual issue for God with the help of the priestly office, led no one to perfection, undoubtedly because it was unable to open up the gates of the kingdom to its followers? The author of the law himself, born under the law, took away from the law the opprobrium of its barrenness, for he pointed out that it was to be understood spiritually; and he taught that in it was formerly prefigured and, as it were, conceived, the gift of happiness from on high which now shines out clearly in the gospel.
"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 8:12, a direct quotation from Jeremiah 31:34, encapsulates the profound essence of the New Covenant: God's unilateral and complete forgiveness of human sin. This verse declares a divine promise of mercy for unrighteousness and a resolute commitment to no longer remember the sins and iniquities of His people, establishing a foundation of grace that surpasses the temporary and conditional provisions of the Old Covenant. It underscores the radical nature of God's redemptive work, offering full pardon and enabling an intimate relationship with Him based on His steadfast love and faithfulness.
Context
Literary Context
Hebrews 8 serves as a pivotal chapter in the epistle, transitioning from the superiority of Christ's priesthood (chapters 7) to the superiority of the New Covenant He mediates. The author systematically argues that Christ's high priestly ministry is "more excellent" because it is founded upon "better promises" of a "better covenant" Hebrews 8:6. Verses 7-13 are dedicated to quoting and expounding upon Jeremiah 31:31-34, presenting this Old Testament prophecy as the very blueprint for the New Covenant that has now been inaugurated in Christ. Our verse, Hebrews 8:12, is the climactic statement of this prophecy, detailing the radical nature of God's forgiveness, which is the cornerstone of this new, unbreakable relationship. The preceding verses Hebrews 8:10-11 speak of God writing His laws on their hearts and minds, and all knowing Him, leading directly to the ultimate promise of complete sin removal.
Historical & Cultural Context
The epistle to the Hebrews was written to Jewish Christians who were tempted to revert to Judaism, possibly due to persecution or a misunderstanding of the finality and sufficiency of Christ's work. They were deeply rooted in the traditions of the Old Covenant, including the Mosaic Law, the Levitical priesthood, and the sacrificial system. Under the Old Covenant, sin was atoned for through repeated animal sacrifices, which served as a constant reminder of sin and the need for atonement Hebrews 10:3-4. The concept of a covenant was central to Jewish identity, representing God's binding agreement with His people. The prophecy in Jeremiah 31 would have been familiar, but its radical implications for a complete shift in God's dealing with sin needed to be fully grasped in light of Christ. The author's argument highlights that the New Covenant is not merely an improvement but a fulfillment that renders the old obsolete Hebrews 8:13.
Key Themes
This verse powerfully contributes to several overarching themes in Hebrews. Primarily, it underscores the Superiority of the New Covenant over the Old, specifically in its provision for sin. While the Old Covenant pointed to sin and offered temporary coverings, the New Covenant, established by Christ, offers definitive and complete forgiveness. This leads to the theme of Christ's Efficacious Sacrifice, as His single offering is what secures this radical forgiveness, making repeated sacrifices unnecessary Hebrews 9:26. The verse also highlights God's Initiating Grace and Mercy, emphasizing that forgiveness is not earned but freely given by a merciful God. This divine initiative fosters a deeper, more intimate Relationship with God, where believers can draw near with confidence, free from the burden of guilt, as their sins are "remembered no more" Hebrews 10:19-22.
Exposition and Analysis
Key Word Analysis
This word signifies propitiousness, implying God's favorable disposition towards humanity. It conveys the idea of God being gracious and inclined to show favor, especially in the context of averting calamity or judgment. In the Septuagint (Greek Old Testament), it often translates terms related to atonement and reconciliation. Here, it speaks to God's character as the one who provides the means for reconciliation and extends compassion to those who are undeserving.
This term denotes injustice or wrongfulness, specifically referring to a deviation from what is right or just. It encompasses both the quality of being unrighteous and the acts that stem from such a character. In a moral sense, it signifies wickedness or a violation of divine standards. The inclusion of this term alongside "sins" and "iniquities" emphasizes the comprehensive nature of human moral failure that God addresses through His mercy.
Derived from a verb meaning "to miss the mark," hamartía refers to any transgression against God's law or standard. It is a broad term for moral failure, encompassing acts of disobedience, omissions, and inherent sinful tendencies. The plural "sins" highlights the multitude and variety of ways humanity falls short of God's glory.
This word literally means "lawlessness" or "violation of law." It points to a disregard for or rebellion against God's established order and commands. While similar to "sins," anomía often carries the connotation of willful defiance or a deep-seated contempt for God's authority. The use of this term, along with "unrighteousness" and "sins," forms a powerful triad, demonstrating the comprehensive scope of human rebellion that God promises to forgive.
This powerful phrase combines a strong double negative (ou mḗ - "not at all," "never"), the verb mnáomai ("to bear in mind," "recollect," "remember"), and the adverb éti ("still," "any longer," "yet"). The double negative with the aorist subjunctive conveys an emphatic and final negation: "I shall certainly not remember any longer/ever again." This is not a literal forgetting on God's part, as if He suffers from amnesia, but rather a judicial and relational act. It means God chooses not to bring sins to mind for the purpose of accusation, judgment, or holding them against the forgiven person. It signifies a complete blotting out of the record of sin, a definitive removal of its guilt and penalty.
Verse Breakdown
"For I will be merciful to their unrighteousness"
This opening clause establishes the divine initiative and the character of God as the source of forgiveness. God's mercy is extended to the comprehensive moral failings of humanity, specifically their "unrighteousness," which covers all forms of injustice and moral wrong. It highlights that forgiveness stems from God's gracious disposition, not from human merit or effort.
"and their sins and their iniquities will I remember no more."
This second clause expands upon the scope and finality of God's forgiveness. By mentioning "sins" (missing the mark) and "iniquities" (lawlessness, rebellion), the text emphasizes the exhaustive nature of what God forgives. The declaration "will I remember no more" is the pinnacle of the promise, signifying a complete and irreversible act of pardon. God's choice to "not remember" means He will not hold these transgressions against His people for condemnation or punishment, removing the barrier that sin creates between humanity and God.
Literary Devices
The verse employs several potent literary devices to convey its profound message. Foremost is Quotation/Allusion, as the entire verse is a direct quote from Jeremiah 31:34, serving to ground the New Covenant in Old Testament prophecy and demonstrate its fulfillment in Christ. The use of Repetition and Synonymy is evident in the triad "unrighteousness," "sins," and "iniquities." While distinct in nuance, these terms collectively describe the full spectrum of human moral failure, emphasizing the comprehensive nature of God's forgiveness. The phrase "will I remember no more" functions as a powerful Hyperbole, not implying divine amnesia, but rather a profound, judicial act of definitive non-reckoning. This hyperbole underscores the absolute and complete nature of the forgiveness offered under the New Covenant, providing ultimate assurance. Finally, the verse is a Divine Pronouncement, a direct declaration from God Himself, lending it supreme authority and certainty.
Theological and Thematic Connections
Hebrews 8:12 stands as a monumental declaration of God's radical grace, revealing a core attribute of His character: His boundless mercy and His commitment to complete reconciliation. This verse is the theological heart of the New Covenant, demonstrating that its superiority lies not merely in a new set of rules, but in a new, definitive solution to the problem of sin. Unlike the Old Covenant, which continually reminded people of their sin through repeated sacrifices, the New Covenant, inaugurated by Christ's singular, perfect sacrifice, offers a final and permanent cleansing. This promise of "remembering sins no more" signifies a judicial act of God, where the guilt and penalty of sin are entirely removed, allowing for a restored and intimate relationship with Him. It underscores that salvation is entirely a work of God's grace, received through faith, and not based on human merit or ongoing rituals.
Reflection and Application
The profound truth of Hebrews 8:12 offers immense comfort, liberation, and a call to live in responsive gratitude. To know that God, in His infinite mercy, pledges to remember our unrighteousness, sins, and iniquities "no more" is to be freed from the crushing weight of past guilt and shame. This is not a license for sin, but an empowering assurance that our standing with God is secure, not based on our fluctuating performance, but on the finished work of Christ. This complete forgiveness enables us to approach God with confidence and boldness, knowing that the barrier of sin has been definitively removed. It transforms our relationship with Him from one of fear and obligation to one of love, trust, and intimate fellowship. Living in light of this truth compels us to extend similar grace and forgiveness to others, to walk in humility, and to passionately pursue holiness, not to earn favor, but as a joyful response to such an extraordinary gift.
Questions for Reflection
FAQ
Does God literally forget our sins when He says He will "remember them no more"?
No, God's "remembering no more" is not a literal act of amnesia on His part, as if He could forget anything. Instead, it is a judicial and relational declaration. It means that God chooses not to bring our sins to mind for the purpose of accusation, condemnation, or holding them against us. It signifies a complete and final blotting out of the record of our guilt and the removal of the penalty associated with our transgressions. In the New Covenant, because of Christ's perfect sacrifice, our sins are fully atoned for, and God, in His justice and mercy, no longer imputes them to us. This allows for a restored and unhindered relationship with Him, as declared in Colossians 2:13-14.
How is the forgiveness offered in the New Covenant different from that offered in the Old Covenant?
The primary difference lies in the completeness and finality of the forgiveness. Under the Old Covenant, sins were atoned for through repeated animal sacrifices, which served as a temporary covering and a constant reminder of sin Hebrews 10:1-4. These sacrifices could not "take away" sin definitively. The New Covenant, however, is established on "better promises" Hebrews 8:6 through the once-for-all sacrifice of Jesus Christ Hebrews 9:26-28. His blood cleanses completely and permanently, making it possible for God to declare that He will remember sins no more. This means the New Covenant offers perfect, eternal redemption and a true removal of the guilt and power of sin, enabling a direct and confident access to God Hebrews 10:19-22.
Christ-Centered Fulfillment
Hebrews 8:12 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The promise that God would be "merciful to their unrighteousness, and their sins and their iniquities will I remember no more" is not a mere abstract theological concept, but a concrete reality made possible by Christ's atoning sacrifice. As the High Priest of the New Covenant, Jesus entered "once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" Hebrews 9:12. It is through His perfect, sinless life and His substitutionary death on the cross that the demands of divine justice were met, and the penalty for sin was fully paid. His resurrection validates the efficacy of His sacrifice, confirming that the New Covenant is indeed ratified in His blood Luke 22:20. Therefore, when God declares He will remember our sins no more, it is because Christ has perfectly and eternally dealt with them, allowing believers to stand righteous before a holy God, not by their own merit, but by faith in the Lamb of God who takes away the sin of the world John 1:29.