Then the chapter moves forward (verses 6 and following) to consider the relation between our High Priest and _the Covenant_ of which He is the Mediator. Here begins one of the great themes of the Epistle. It will recur again and again, till at last we read (xiii. 20) of "the blood of the Covenant eternal." This pregnant subject is introduced by a solemn reference to the "promises upon which has been legislated," legally instituted, [Greek: nenomothetetai], this new compact between God and man. The reference is to the thirtieth chapter of Jeremiah, from which an extract is here made at length. There the prophet, in the name of his God, explicitly foretells the advent of what we may reverently call a new departure in the revealed relations between Jehovah and His people. At Sinai He had engaged to bless them, yet under conditions which left them to discover the total inability of their own sin-stricken wills to meet His holy while benignant will. They failed, they broke the pact, and judgment followed them of course. But now another order is to be taken. Their King and Lawgiver, without for one moment ceasing to be such, will also undertake another function, wholly new, as regards the method of covenant. He will place Himself so upon their side as Himself to readjust and empower their affections and their wills. He "will put His laws into their mind and write them upon their hearts," and "they shall all know Him," with the knowledge which is life eternal. And further, as the antecedent to all this, in order to open the path to it, to place them where this wonderful blessing can rightly reach and fill them, their King and Lawgiver pledges Himself to a _previous_ pardon, full and unreserved; "Their sins and their iniquities I will remember no more." They shall be set before Him in an acceptance as full as if they had never fallen. And then, not as the condition to this but as the sequel to it, He will so deal with them, internally and spiritually, that they shall will His will and live His law. There shall be no mechanical compulsion; "their mind," "their hearts," full as ever of personality and volition, shall be the matter acted upon. But there shall be a gracious and prevailing influence, deciding their spiritual action along its one true line; "I will put," "I will write." This is the new, the better, the everlasting Covenant. It is placed here in the largest and most decisive contrast over against the old covenant, the compact of Sinai, "written and engraven in stones" (2 Cor. iii. 7). That compact had done its mysterious work, in convincing man of his sinful incapacity to meet the will of God. Now emerges its wonderful antithesis, in which man is first entirely pardoned, with a pardon which means acceptance, peace, re-instatement into the home and family of God, and then and therefore is internally transfigured by his Father's power into a being who loves his Father's law.