In that he says, A new covenant, he has made the first old. Now that which decays and grows old is ready to vanish away.
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George Leo Haydock
AD 1849
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.) _
In calling it new (he says), He has made the first old: but that which decays and waxes old is ready to vanish away. See what was hidden, how he has 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 [...
405. – Having mentioned the qualities of the New Testament from the way it was given, the Apostle now describes three of its effects: the first is man’s perfect union with God; the second is perfect knowledge of God (v. 11); the third is the remission of sins (v. 12).
406. – In regard to the first it should be noted that the help of God’s grace is required, if man is to be united with God, because one’s own power is not capable of this: ‘I have loved you with an everlasting love; therefore, have I drawn you, taking pity on you’ (Jer. 31:3): first, therefore, he touches on that union from God’s side; secondly, from mans’ side (v. 10c). He says, therefore: I will be their God. Now the name ‘God’ signifies universal providence. Therefore, He is our God, when He has a care for us and draws our hearts to Himself. Therefore, from the fact that he says, I will be their God, the effect follows that they shall be my people, i.e., they will show themselves my people. For, as Augustine says in...
