ACC ~ Hebrews 8 v12 - 13

WE ARE ALSO NEW. CHRYSOSTOM: So then we also are new, or rather we were made new, but now have become old; therefore we are “near to vanishing away,” and to destruction. Let us scrape off this old age. It is indeed no longer possible to do it by washing, but by repentance it is possible here in this life. If there be in us anything old, let us cast it off; if any “wrinkle,” if any stain, if any “spot,” let us wash it away and become fair, that “the king may desire our beauty.” ON THE EPISTLE TO THE HEBREWS 14.8.

WHAT IS GROWING OLD? BEDE: For what is the meaning of John’s being born to elderly parents? Was it not to indicate the earthly birth of the one who was soon to follow, since by bringing forward the hidden spiritual mysteries of the new covenant, he would teach that the fleshly observance of the law and the priesthood of the old covenant were now to be brought to an end? For “what is becoming obsolete and growing old is ready to vanish away.” And what does it mean that our Lord’s precursor came from a father who was mute, a leader of the priests of that time? Is it not that, by the time our Lord appeared, the tongue of the ancient priesthood had to a large extent become mute as regards the spiritual sense of the law’s teaching, since the scribes and those learned in the law were only concerned with teaching the keeping of the letter of the law? Moreover, in a number of instances, they were even falsifying the letter of the law by substituting their own traditions, as is proven by our Lord’s having rebuked them more than once in the Gospels. And what does it mean that he was born to a barren mother? Is it not that the law, which was ordered to beget spiritual issue for God with the help of the priestly office, led no one to perfection,undoubtedly because it was unable to open up the gates of the kingdom to its followers? The author of the law himself, born under the law, took away from the law the opprobrium of its barrenness, for he pointed out that it was to be understood spiritually; and he taught that in it was formerly prefigured and, as it were, conceived, the gift of happiness from on high which now shines out clearly in the gospel. HOMILIES ON THE GOSPELS 2.20.

NEW IN PART. CHRYSOSTOM: A covenant might be said to be “new” when it is different and shows some advantage over the old. Surely one might say it is new also when part of it has been taken away and part not. For instance, when an old house is ready to fall down, if a person, leaving the whole, has patched up the foundation, we say he has made it new when he has taken some parts away and brought others into their place. For even the heaven also is thus called “new,” when it is no longer “of brass” but gives rain; and the earth likewise is new when it is not unfruitful, not when it has been changed; and the house is likewise new, when portions of it have been taken away and portions remain. … But, do you see how this interpretation breaks down? I maintain that this covenant must be called “new” in the proper sense of the word…. In calling it new, Paul says, “he treats the first as obsolete, and what is becoming obsolete and growing old is ready to vanish away.” … Therefore it is done away with and is perishing and no longer exists.

Paul here 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 the old covenant as evil, but only as having some fault and deficiency. ON THE EPISTLE TO THE HEBREWS 14.6-7.

NOT UNCLEANNESS BUT SIN. EPHREM THE SYRIAN: “For I will be merciful” to them, not with regard to their impurity but “toward their iniquities,” not with regard to the uncleanness of nocturnal dreams but to the sins which are performed in them through the power of the devil.

Therefore in the new covenant that Jeremiah announced, “The first has become old. Now what decayed and became old is near to vanishing away.” COMMENTARY ON THE EPISTLE TO THE HEBREWS.

PRAYER IS A GREAT WEAPON. CHRYSOSTOM: How does it happen that wickedness is transcended in forgetfulness? From the remembrance of good things, from the remembrance of God. If we continually remember God, we cannot remember those things also. For, the psalmist says, “When I remembered you upon my bed, I thought upon you in the morning dawn.” We ought then to have God always in remembrance, but then especially, when thought is undisturbed and when by means of that remembrance one is able to condemn himself, when one can retain things in memory. For in the daytime, indeed, if we do remember, other cares and troubles, entering in, drive the thought out again; but in the night it is possible to remember continually, when the soul is calm and at rest; when it is in the harbor and under a serene sky. “The things which you say in your hearts are grieved for on your beds,” the psalmist says.For it were indeed right to retain this remembrance through the day also. But inasmuch as you are always full of cares and distracted amidst the things of this life, at least then remember God on your bed. At the morning dawn meditate upon God. If at the morning dawn we meditate on these things, we shall go forth to our business with much security. If we have first made God propitious by prayer and supplication, going forth thus we shall have no enemy. Or if you should, you will laugh him to scorn, having God propitious. There is war in the marketplace; the affairs of every day are a fight, they are a tempest and a storm. We therefore need arms, and prayer is a great weapon. We need favorable winds; we need to learn everything, so as to go through the length of the day without shipwrecks and without wounds. For every single day the rocks are many, and oftentimes the boat strikes and is sunk. Therefore have we especially need of prayer early and by night. ON THE EPISTLE TO THE HEBREWS 14.9.

CHRIST THE TESTATOR OF THE NEW TESTAMENT. LACTANTIUS: 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. DIVINE INSTITUTES 4.20.

THE OLD MAN VANISHES IN CHRIST. GREGORY OF NYSSA: 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. AGAINST EUNOMIUS 2.8.

NEW FOREVER. THEODORET OF CYR: The law is suited to mortals, whereas the New Covenant guarantees us eternal life. It was therefore right for the former one to grow old, while the latter remains new forever in being associated with the ages that do not grow old. INTERPRETATION OF HEBREWS 8.