First, I think we need to understand that the above verses (Jer 31) are quoted in Hebrews 8:1-13.

Second, it is best to examine the Scripture itself and interpret it with other Scripture. Let’s examine them a little closer (Just a reminder: Covenant Theology teaches three aspects of the Kingdom: (1) the Inauguration—death and resurrection of Christ, (2) the Continuation—time between Christ first coming and His Second Coming, and (3) the Consummation—His 2nd coming. I hope this very brief explanation helps in everyone's understanding below.).

  • New Covenant: In its original framework, Jeremiah’s prophecy explained about a time when the exiled communities of Israel/Judah would be restored to the promised land and would obtain the blessings of God’s covenant in all its fullness. Jeremiah’s offer of a “new (renewed is a valid and a better translation of both the Hebrew and Greek) covenant” was an offer of forgiveness for transgressions committed under the covenant as it was administered under Moses (Heb 9:15) and to the restoration of God’s favor under the same covenant (Heb 8:12; Jer 31:34).
  • laws into their mind: Inward appropriation of the law is not exclusive to the covenant in Christ or only the New Testament (Deut 6:4-9; 30:1-6, 14; Psa 37:31; 40:8; 119:11). This again reveals: (1) the continuity of the covenant from Genesis forward, and (2) adds emphasis that the New Covenant is a renewal and not a “new” Covenant in the way some have understood the term (new). In Jeremiah’s day, as in the 1st century, many Jews had reduced the Old Covenant to externalities, but Jesus and His apostles said “No” (Matt 5:17-19). When Christ returns, the New Covenant will bring wholehearted obedience to God’s will. This process began with the first coming of Christ, but will not be complete till the Second Coming.
  • I will be to them a God, and they shall be to me a people This is again the Old Covenant formula (Lev 26:12). Again, we see the New Covenant not abolishing the Old Covenant, but fulfilling it.
  • Know the Lord: for all shall know me, from the least to the greatest: This exhortation once again summarizes the obligation of the law (Jer 22:16-17; 1 Chron 28:9). Under the New Covenant God promises to give His people a new heart to know Him (Jer 24:7). Needless to say, although Christ has inaugurated the New Covenant in His death and resurrection, not all who partake in the New Covenant (external church) know the Lord in a saving way. Moreover, not all who will receive a new heart have it yet--salvation is yet to come for many. In addition, teaching is still going on in the Church today, though we have the Holy Spirit (John 16:13, etc.). We only know in part now (1 Cor 13:10). Jeremiah’s words will not be entirely fulfilled until Christ returns. Only when the Church is composed “only” of believers will the finality of this promise be fulfilled. The “inauguration” of the New Covenant has brought us a step closer to this destiny. Theologically, this is called “the now, but not yet,” and can be read in any good systematic on Covenant Theology.
Now, to specifically answer William’s 3 questions:

  • 1. What specific meaning for the word know should we use here?

    The Hebrew word is “yada” (oida in Greek). In this context it means, “to be intimately to acquainted with or stand in a close relation to” (BDAG). It has uses in the New Testament as well (Matt 25:12; John 7:28; 8:19; 2 Thess 1:8; Tit 1:16). This speaks of those that have a saving “relationship” with the Lord.
  • 2. Who was this covenant intended for?

    Explained above.
  • 3. How does this effect baptism?

    Baptists attempt to say we should “only” baptize professors based upon these verses. They contend the New Covenant is only for professing believers and not non-professing infants. However, as demonstrated above, the fullness of these verses has not occurred yet, and thus a Baptist could never baptize a single soul until the Second Coming. Why? Because Jer 31:34 states, [color:"FF0000"]“And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD,"[/color] but we still evangelize and have missions, thus there is still a future aspect to this—it is not yet completed. Why? Because Jer 31:34 states, [color:"FF0000"]“for they shall all know me, from the least of them unto the greatest of them, saith the LORD,” [/color] but many still do not know Him. In addition, they can’t prove that a single soul savingly “knows” the Lord. They only have professors, but the verses in Jer 18/Heb 8 both speak of a “definite” saving knowledge—not just a profession. Baptists look at these verses as "already" fully fulfilled (thinking in part it does away with the visible/invisible church distinction), but proper exegesis does not support their line of reasoning. I look forward to a meaningful Baptist hermeneutic on the future aspect these verses speak about, but at present I have only seen some faulty interpretations of the passages...

    However, in looking at these verses from a true Covenant perspective this error will not occur. There is a continuity in the covenants. Children were part of the covenant in the O.T. and they are part of it in the N.T. Paedos do not baptize based on Jer 31 being completed, for it isn't. Jer 31 is not a valid defense for the credo. Scripture bears out that there is a visible/invisible church distinction as previously discussed. Covenant continuity is where paedos and credos part company, but we can still be friends. [Linked Image]
I hope this assists with an explanation. Now, I have to go and prepare for a very busy week. Please pray for my wife as she will be entering the hospital for surgery.

Blessings.

Reformed and Always Reforming,