V. 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. This is another part of the blessing bestowed on the children of the new covenant. They all know the Lord, from the least to the greatest. This knowledge is not communicated by every man teaching his neighbour. “ It is written in the prophets,” says our Lord, “They shall be all taught of God. Every man, therefore, that hath heard and hath learned of the Father cometh to me.” John 6:45. And in exact correspondence with this, the Apostle John says, in writing to believers, “ I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth;” and again, “ These things have I written unto you concerning them that seduce you. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is and is no lie, and even as it hath taught you, ye shall abide in him.” 1 John 2:21; 1 John 2:26-27. It is unnecessary to add, the expression, "They shall not teach every man his neighbour, and every man his brother, Know the Lord,” does not mean that believers are not to teach and admonish one another, which is so frequently enjoined by the apostles; the passage means that the knowledge of the Lord, which all the children of the new covenant possess, is not derived from human instruction, but from the Spirit of Christ taking of the things of Christ, and showing them unto us. All the children of the new covenant have received, not the spirit of the world, but the Spirit that is of God, that they might know the things that are freely given to us of God. 1 Corinthians 2:12. God commanded Moses to make a covenant with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb. Deuteronomy 29:1. In this covenant He not only warned them against disobedience by denouncing the awful consequences which would follow, but informed Israel that when all these things, the blessing and the curse, had come upon them, they should be brought into the land which their fathers possessed, and that He would circumcise their hearts, and the hearts of their seed, to love the Lord their God. Deuteronomy 30:1; Deuteronomy 30:6. Part of this chapter is quoted by the Apostle, who describes it as the language of the righteousness which is of faith, in contrast with the righteousness which is of the law. Romans 10:5; Romans 10:9. It is here the Apostle uses greater plainness of speech than Moses, who taught with a vail upon his face; but still he tells us that in the words quoted from Moses there is the language of the righteousness of faith, obscurely communicated by the Jewish lawgiver, but clearly taught under a more glorious dispensation. The account of the new covenant is taken by our Apostle from Jeremiah; but the same truth had been more darkly intimated by Moses, before Israel entered Canaan.