Now in saying a new, he hath made the former old. And that which decayeth and groweth old, is near its end.

“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.”

“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.”

“"In calling it new" (he says), "He hath made the first old: but that which decayeth and waxeth old is ready to vanish away." See what was hidden, how he hath laid open the very mind of the prophet! He honored the law, and was not willing to call it "old" in express terms: but nevertheless, this he did call it. For if the former had been new, he would not have called this which came afterwards "new" also. So that by granting something more and different, he declares that "it was waxen old." Therefore it is done away and is perishing, and no longer exists. Having taken boldness from the prophet, he attacks it more suitably, showing that our dispensation is now flourishing. That is, he showed that the other was old: then taking up the word "old," and adding of himself another circumstance, the characteristic of old age, he took up what was omitted by the others, and says "ready to vanish away." The New then has not simply caused the old to cease, but because it had become aged, as it was not any longer useful. On this account he said, "for the weakness and unprofitableness thereof" (Heb. vii. 18), and, "the law made nothing perfect" (Heb. vii. 19); and that "if the first had been faultless, then should no place have been sought for the second." (Heb. viii. 7.) And "faultless"; that is, useful; not as though it the old Covenant was obnoxious to any charges, but as not being sufficient. He used a familiar form of speech. As if one should say, the house is not faultless, that is, it has some defect, it is decayed: the garment is not faultless, that is, it is coming to pieces. He does not therefore here speak of it as evil, but only as having some fault and deficiency.”

“Above, the Apostle set down the conditions of the new testament from its promulgation; now he sets down three effects of it. The first is the perfect union of man to God; the second is the perfect knowledge of God, at the words and he shall not teach; the third is the remission of sins, at the words for I will be propitious. Concerning the first, it must be known that for man to be joined to God, the help of divine grace is required, because he cannot do this by his own power. Jer. 31:3: with an everlasting love have I loved you, therefore have I drawn you, taking pity on you. First, then, that union is touched upon on the part of God; second, on the part of man, at the words and they themselves shall be. He says, therefore, I will be to them a God. The name God signifies universal providence. He is then to us a God when he has care of us, and draws our hearts to himself, and this is especially with respect to the just. From this, then, that I will be to them a God, the second follows, namely that they themselves shall be to me a people, that is, they will show themselves to me as a people. For as Augustine says, II On the City of God, ch. 21: a people is an assembly of a multitude, united by agreement as to right and by community of interest. When, therefore, they agree in the right of the divine law, so that they are useful to one another and tend toward God, then it is the people of God. Apoc. 21:3: they themselves shall be his people, and God himself with them shall be their God. Then, when he says and he shall not teach, etc., he sets down the second effect of the new testament. And concerning this he does two things. For first he sets down the sign of that effect; second, the effect itself, at the words for all, etc. The sign of perfect knowledge is when someone does not need to be taught, because teaching is the way to the acquisition of knowledge, and therefore, once knowledge is perfectly acquired, teaching ceases. But is it the case that in the new testament one man does not teach another? And it seems that he does not, according to this very text. But on the contrary, because the Apostle calls himself teacher of the nations, 1 Tim. 2:7, and Eph. 4:11: others pastors, and teachers; Rom. 12:7: or he who teaches, in teaching. I answer. It must be said that what is said here can be understood in two ways. In one way, of the present state, and thus it is not verified universally of all, but only of the first founders of the new testament, namely the apostles, who were immediately instructed by God, when he opened to them their understanding, that they might understand the Scriptures. Lk., last chapter. The apostles, therefore, were made perfectly knowing, and were not instructed by others, but received infused wisdom at once from Christ. In another way, that it be referred to the future state of the homeland, into which we are led by the new testament, not by the old. And thus what is said here is universally true. But on the contrary: blessed men are equal to the Angels, not greater, but according to Dionysius one Angel teaches another by illuminating him; therefore a blessed man too will teach another. I answer. It must be said that there is a twofold knowledge in the blessed Angels. One which makes them blessed, namely the knowledge of the divinity, which alone makes them blessed; as Augustine says in the book of the Confessions: blessed is he who knows you, etc. The other is that which is of all the things that are other than God, of which sort are the effects of God, and this does not beatify. As to the first, then, one does not teach another, because one is not beatified through the mediation of another, but immediately by God. Ps. 35:9: in your light we shall see light. But as to the other, which is of certain mysteries, one teaches another. And this perhaps until the end of the world, for as long as the working out of the effects of God endures. And therefore he adds, saying: know the Lord, as if he were to say: he does not receive the knowledge of God. And he says his neighbor and his brother, because, although according to Augustine all men are to be loved out of charity, yet if you cannot benefit all, you ought especially to benefit those who are joined to you, either naturally, as blood-relations are, whom he here calls brothers, or by another kind of union, and such a one is a neighbor. For all shall know me, from the least even to the greatest of them. This is the reason why one will not teach another, because all will know the Lord. 1 Jn. 3:2: we shall see him as he is. In this vision, indeed, beatitude consists. Jn. 17:3: this is eternal life, that they may know you, the only true God, etc. Jer. 9:24: in this let him glory who glories, to know and to understand me. And the blessed have this teaching not from anyone else, but from God alone. Is. 54:13: I will make all your children taught by the Lord. But that which he says, from the least, can be understood in two ways. In one way, that the older saints are called the greater. And thus greater and lesser are said according to the order of time. All, then, will know, because each one will receive his own penny, Matt. 20:9 ff. Or he says this to show the difference of rewards, because although all will know, yet one will know more than another. Matt. 5:19: he who shall do and teach, he shall be called great in the kingdom of heaven. For reward corresponds to merit; and this is against those who say that punishments and all merits are equal, and consequently that rewards are equal. Against whom it is said, 1 Cor. 15:41: star differs from star in brightness. Then, when he says for I will be propitious, etc., he sets down the third effect, which is the remission of guilt, which the old testament could not do. Below, 10:4: it is impossible that sins should be taken away by the blood of bulls and goats. He says, then, I will be propitious. Now iniquity and sin differ, because iniquity is opposed to justice, which indeed properly is always toward another. Therefore iniquity is said of that by which someone harms another. Job 35:8: your iniquity will harm a man who is like you. But sin is said of every defect of action, because it implies a disordering. And thus iniquity is properly toward one's neighbor, but sin is toward oneself; and this properly speaking, yet broadly, iniquity and sin are the same. And as to this he says, for I will be propitious to their iniquities, namely, by relaxing punishment in the present, and I will remember their sins no more, namely, by not punishing their sins in the future. Ez. 18:22: I will not remember all his iniquities that he has committed. Ps. 78:9: be propitious to our sins, etc., likewise v. 8: remember not our iniquities, etc. Rom. 11:29: for the gifts and the calling of God are without repentance, etc.; that is, God does not repent that he has here forgiven sins, as if by punishing again. Then, when he says but in saying a new one, etc., having as it were laid down the authority, he argues from it, and forms this reasoning: a thing is not called new except in comparison to an old, but everything that is called old signifies, as it were, that it is near to its ceasing; therefore, in saying a new one, he made the former old, that is, he gave one to understand that the former is old. But that which becomes obsolete and grows old is near to its passing away. If, then, that is old, it must be cast away. Lev. ch. 26:10: when new things come upon you, you shall cast away the old. In saying new, then, he designates the ceasing of the old. But properly speaking, nothing becomes obsolete except what is subject to time, and what is subject to time ceases in time. It is necessary, then, that that old thing cease. He says, however, becomes obsolete on account of things inanimate, but grows old on account of things animate. It must be known, however, that where we have of sins, another text has of sin; and then it is referred to original sin, which is common to all.”

“In that he saith a new covenant,.... In the above prophecy, Heb 8:8 he hath made the first old; this naturally follows from hence; if the second is new, the first must be old; which is called so, not on account of its date and duration; for the covenant of grace itself is older than this mode of administration of it, and the manifestation of that to the patriarchs was before this covenant, and so was the covenant of works before it; but on the account of its faultiness and deficiency, its weakness, and unprofitableness, and especially its being antiquated, and made to give way to another. Now that which decayeth and waxeth old is ready to vanish away; the apostle argues from the first covenant, being old, to its being near to dissolution, or a disappearance; and the dissolution or disappearance of this covenant was gradual; it began when the Chaldeans seized the land of Canaan; and the ark, an eminent type of Christ, being wanting in the second temple, gave a hint of its waxing old; and both the civil and ecclesiastical government of the Jews were in great confusion under the second temple, at least towards the close of it; and even before the times of Christ, John the Baptist came, and proclaimed the near approach of the Messiah, and his kingdom: this covenant was of right abolished at the time of Christ's death; upon his ascension the Spirit was given, and the Gospel published among all nations, by which it more and more disappeared; and in fact it quite vanished away, when the city and temple of Jerusalem were destroyed, which was in a little time after the writing of this epistle; so that the apostle, with great propriety, says, it is "ready to vanish away". Next: Hebrews Chapter 9”

“He hath made the first old - That is: He has considered it as antiquated, and as being no longer of any force. That which decayeth and waxeth old - Here is an allusion to the ancient laws, which either had perished from the tables on which they were written through old age, or were fallen into disuse, or were abrogated. Is ready to vanish away - Εγγυς αφανισμου· Is about to be abolished. Dionysius of Halicarnassus, speaking of the laws of Numa, which had been written on oak boards, says: Ἁς αφανισθηναι συνεβη τῳ χρονῳ· "which had perished through old age." And the word αφανιζειν is used to express the abolition of the law. The apostle, therefore, intimates that the old covenant was just about to be abolished; but he expresses himself cautiously and tenderly, that he might not give unnecessary offense. When the apostle said, All shall know the Lord, from the least to the greatest, under the new covenant, he had copious authority for saying so from the rabbins themselves. In Sohar Chadash, fol. 42, it is said: "In the days of the Messiah knowledge shall be renewed in the world, and the law shall be made plain among all; as it is written, Jer 31:33, All shall know me, from the least to the greatest." We find the following legend in Midrash Yalcut Simeoni, part 2, fol. 46: "The holy blessed God shall sit in paradise and explain the law; all the righteous shall sit before him, and the whole heavenly family shall stand on their feet; and the holy blessed God shall sit, and the new law, which be is to give by the Messiah, shall be interpreted." In Sohar Genes., fol. 74, col. 291, we find these remarkable words: "When the days of the Messiah shall approach, even the little children in this world shall find out the hidden things of wisdom; and in that time all things shall be revealed to all men." And in Sohar Levit., fol. 24, col. 95: "There shall be no time like this till the Messiah comes, and then the knowledge of God shall be found in every part of the world." This day are all these sayings fulfilled in our ears: the word of God is multiplied; many run to and fro, and knowledge is increased; all the nations of the earth are receiving the book of God; and men of every clime, and of every degree - Parthians, and Medes, and Elamites; the dwellers in Mesopotamia, in Judea, in Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt, in Libya; strangers of Rome, Jews and proselytes; Cretes and Arabians; Americans, Indians, and Chinese - hear, in their own tongues, the wonderful works of God.”

“In calling this testament a new one, he hath made the former old. This is to put the Hebrews in mind that the former law, as to its ceremonies and sacrifices, is now to be laid aside, and the new law or testament to be received and complied with. (Witham) — Thus the first alliance was to end according to the testimony of Scripture itself, and make place for the second, which is infinitely more perfect. To be fully satisfied of this, it is merely necessary to compare the one with the other. (Bible de Vence.)”

“he--God. made . . . old--"hath (at the time of speaking the prophecy) antiquated the first covenant." From the time of God's mention of a NEW covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of the Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word "NEW" (covenant), occurring but once in the Old Testament. that which decayeth--Greek, "that which is being antiquated," namely, at the time when Jeremiah spake. For in Paul's time, according to his view, the new had absolutely set aside the old covenant. The Greek for (Kaine) New (Testament) implies that it is of a different kind and supersedes the old: not merely recent (Greek, "nea"). Compare Hos 3:4-5. Next: Hebrews Chapter 9”