Hebrews 8:10

Having bestowed on us the truly great, divine, and inalienable inheritance of the Father, deifying man by heavenly teaching, putting His laws into our minds, and writing them on our hearts. What laws does He inscribe? "That all shall know God, from small to great;" and, "I will be merciful to them," says God, "and will not remember their sins." Let us receive the laws of life, let us comply with God's expostulations; let us become acquainted with Him, that He may be gracious. And though God needs nothing let us render to Him the grateful recompense of a thankful heart and of piety, as a kind of house-rent for our dwelling here below.

"For this," he says, "is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put My laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to Me a people." Thus He says this concerning the New covenant because His words are "not according to the covenant which I covenanted."

But what other difference is there beside this? Now if any person should say that "the difference is not in this respect, but in respect to its being put into their hearts; He makes no mention of any difference of ordinances, but points out the mode of its being given: for no longer" (he says) "shall the covenant be in writings, but in hearts;" let the Jew in that case show that this was ever carried into effect; but he could not, for it was made a second time in writings after the return from Babylon. But I show that the Apostles received nothing in writing, but received it in their hearts through the Holy Ghost. Wherefore also Christ said, "When He cometh, He will bring all things to your remembrance, and He shall teach you." (John xiv. 26.)

Prophetic utterances are of three kinds: (1) some relating to the earthly Jerusalem; (2) some to the heavenly Jerusalem; (3) and some to both simultaneously. I think it proper to prove what I say by examples. The prophet Nathan was sent to convict King David of heinous sin and predict what future evils would happen to him because of his sin. Who can question that this pertains to the earthly city? There are other instances, sometimes addressed to the public at large for their safety and benefit, and sometimes addressed to someone in private who merited an utterance from God in order to know in advance about some event to guide his temporal life.The following prophecy, however, without a doubt references the heavenly Jerusalem. "Behold, the days are coming, says the Lord, that I will make for the house of Israel, and for the house of Judah, a new testament: not according to the testament that I settled for their fathers in the day when I laid hold of their hand to lead them out of the land of Egypt; because they continued not in my testament, and I regarded them not, says the Lord. For this is the testament that I will make for the house of Israel: after those days, says the Lord, I will give my laws in their mind, and will write them upon their hearts, and I will see to them; and I will be to them a God, and they shall be to me a people." Here, God himself is Jerusalem's reward. Its chief and entire good is to possess him and to be possessed by him.
Both cities are indicated when the city of God is called Jerusalem and when it is prophesied that the house of God shall one day be in Jerusalem. This prophecy seems to be fulfilled when King Solomon builds that most noble temple. For these things both happened in the earthly Jerusalem, as history shows, and were types of the heavenly Jerusalem. This kind of prophecy, as it were, blending both the others in the ancient canonical books devoted to historical narratives, is very common. It has exercised and continues to exercise greatly the talents of those who search holy Scripture.

This does not happen in this life, but will happen in that: those still beset with the gloom of unbelief will see the truth there, and will be smitten, in keeping with the divine oracle.

"And they shall not teach, each one his neighbor." Here it speaks of a teaching that is more laborious. For behold, we see that there is no need for more words for those whose minds are healthy, to persuade them to believe in Christ. For all men are taught by God; for Christ has written His laws upon our hearts.
"for they shall all know me." For the Jewish knowledge and faith were confined to one corner of the world, Palestine. And few knew it; but the voice of the apostles went out to all the earth. Moreover, since God dwelt on earth in the flesh, and by taking on our nature made it divine, the light of true knowledge of God shone in all souls, and a certain ability was granted to human nature by grace to truly know God.
"For I will be merciful toward their iniquities." To those who have gone before. Mercy is granted, having been left to us in baptism.
"and I will remember their sins and their lawless deeds no more.” For those forgiven in baptism are no longer remembered.
“In speaking of a new covenant.” For to call it altogether new has made the first covenant old.
"And what is becoming obsolete and growing old is ready to vanish away." Now, having taken boldness from the prophet, he himself declares. This, he says, is new, but that one is old. The old is being abolished, he says. Therefore, it has been cast out and dissolved because of old age; as if he were saying: The new has not suddenly ceased the old, but because of its old age and antiquity, that is, because of its weakness and uselessness. "what the law could not do." he says elsewhere, in that part where it “was weakened by the flesh”. (Rom. 8:3)

"For this is the covenant." Which one? The New one.
That is to say, "after those days." Which days? Some say, those of the Exodus, in which the Mosaic law was given; but it seems to me that it speaks of those days mentioned above: “Behold, the days are coming.” After those days have passed, I will make such a covenant as you will hear next.
"I will put my laws." I will establish, giving my laws,
"on their hearts." For neither in letters was the new established, but through the Holy Spirit. And this is indicated by Christ speaking to the apostles. "He (that is, the Comforter) coming, will remind you and teach you all things." (Jn. 14:26) Do you see that the new is not in letters, but through the Holy Spirit? Therefore, consider how much greater the New Covenant is.
"And I will be their God." This was accomplished through the gospel. For those who formerly worshiped idols, now having known the true God, have become His people.

For this is evident. Who easily persuades someone in the ancient times to turn away from their own superstition? On the contrary, Israel was turning from the knowledge of God into error.

390. - Having proved that Christ is a high priest and, consequently, a minister of holy things, but not according to the Old Law, the Apostle now shows that He is a minister of greater and better things than they had been. In regard to this he does three things: first, he prefaces his intent; secondly, he assigns its cause (v. 6b); thirdly, he proves (v. 7).

391. - He says, therefore: I say that He does not have anything earthly to offer; but now, i.e., in the time of grace, he has obtained, i.e., received by lot, a better ministry, i.e., a worthier priesthood. The priesthood of Christ is called a ministry, because it does not belong to Him except in the sense that He was a minister as a man: ‘I say that Christ Jesus was minister of the circumcision for the truth of God’ (Rom. 15:8). But he says, he has obtained, i.e., received by lot, because what is obtained by lot is awaited from the Lord: ‘My lots are in your hands’ (Ps. 30:16). Therefore, all things that happen according to the dispensation of divine decree are said to be given by lot; and such are the effects of grace: ‘In whom we also are called by lot’ (Eph. 1:11), i.e., by divine election, because when human judgment fails, men consult God’s choice and arrangement by casting lots, as happened in the choice of Matthias (Ac. 1:26). Hence it says in Proverbs (16:33): ‘Lots are cast into the lap, but they are disposed of by the Lord.’ Christ, indeed, obtained that ministry by lot, i.e., by divine dispensation.

392. - Then when he says, which is as much more excellent than the Old as the covenant he mediates is better, he assigns the cause why this ministry is greater. For every priest is a mediator. But He is the mediator of a better covenant, namely, of man to God, because by Him we are made partakers of the divine nature, as it says in 2 Pt. 1:4). He also offers our gifts to God; therefore, the Apostle says: ‘The mediator of God and men, the man Christ Jesus’ (1 Tim. 2:5). In the Old Testament temporal things were promised: ‘If you be willing, and will hearken to me, you shall eat the good things of the land’ (Is. 1:19); but here heavenly things. Therefore, this one is better in regard to what it promises men. Also, in the Old Law there were precepts pertaining to the worship of God, namely, the ceremonial precepts, and some that pertained to correct conduct, namely, the moral precepts, which continue; but the others do not. But in the New Law counsels are added to the precepts and they are given to the perfect, who are capable of spiritual things. Consequently, the precepts remain the same, but the promises are different, because there they were a figure, but here the truth expressed by the figure. Therefore, this testament is better throughout.

393. - Then when he says, For if that first covenant had been faultless, there would have been no occasion for a second, he proves that the testament of which Christ is mediator is better for the following reason: If the first testament were faultless, another would not be sought to correct its defects. But another is sought, therefore, etc. But on the other hand it says in Romans (7:7): ‘Is the law sin? God forbid.’ Therefore, it is incorrect to say that it is not faultless. I answer that something can belong to the Law in two ways: either according to its end, and then it is good; or by reason of those to whom it was given, and then it is said to have a fault in two ways: first, because it did not confer the power to cleanse one’s sins: ‘It is impossible that with the blood of oxen and goats sin should be taken away’ (Heb. 10:4). Secondly, because it did not give a helping grace to avoid sins, but merely to recognize them; hence, it was an occasion of sin: ‘For I had not known concupiscence, if the law did not say: Thou salt not covet’ (Rom. 7:7). And so it is said not to have been faultless, because in it men remained in their sins. But he says, there would have been no occasion for a second. For just as a body is never altogether at rest but is always changing until it reaches its due place, so, as long as something is had imperfectly, desire does not rest but always stretches beyond, until it comes to what is perfect. Therefore, the place for a second was sought by man, who desired, but much more by God, Who is said to seek because of his desire for our salvation.

394. - Then (v. 8) he proves the truth of the consequent, namely, that a place is sought for a testament; and this on the authority of Jeremiah (3:31): The days will come, says the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah. In regard to this he does two things: first, he prefaces the authority; secondly, he argues from it. In regard to the first he does two things: first, he prefaces the prophecy about giving a new testament; secondly, he describes it (v. 9). Again, the first is divided into three parts: in the first he shows that the time for giving the New Testament was favorable; secondly, the perfection of the New Testament (v. 8b); thirdly, to whom it was given (v. 8c).

395. - He says, therefore: For the Lord finds fault, not with the Law but with them who were under the Law, and says: Behold, the days shall come and I will establish with house of Israel and with the house of Judah a new covenant. This is the authority, which is not given in exactly those words but with a few changes. For in Jeremiah (31:31) we read: ‘Behold the days shall come, says the Lord, and I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant I made with their fathers, in that day that I took them by the hand to bring them out of the land of Egypt: the covenant which they made void and I had dominion over them.’ Thus, it is evident that a few words were changed. He says in regard to the time being favorable: the days shall come, i.e., the time of grace, which is compared to a day and which is illuminated by the sun of justice: ‘The night is passed, and the day is at hand’ (Rom. 13:12).

396. - In regard to the perfection of the New Covenant he says, I will perfect a new covenant. He says, I will perfect, which implies perfection: ‘Behold I make all things new’ (Rev. 21:5). But that word, perfect, is not found there, but Revelation uses it to signify the perfection of the New Testament: ‘The Lord shall make a consumption and an abridgement in the midst of all the land’ (Is. 10:23). For the New Covenant was perfect in regard to instructing until life, and this instruction extends not only to general information about justice, but to perfect information: ‘Unless your justice abound more than that of the Scribes and Pharisees, you shall not enter the kingdom of heaven’ (Mt. 5:20). Furthermore, in the Old Testament there were only figures, but in the New the truth of the figures; so the New completes and perfects the Old.

397. - In regard to the third he says, with the house of Israel and Judah. But is it given to the Jews alone? No, because ‘all are not Israelites that are of Israel’ (Rom. 9:6); furthermore, ‘not they that are the children of the flesh are the children of God, but they that are the children of the promise, are accounted for the seed’ (Rom. 9:8). They, therefore, who have obtained God’s grace are Israel by faith and Judah by confession: ‘With the heart we believe unto justice; but with the mouth, confession is made unto salvation’ (Rom. 10:10). But he says, with the house of Israel and with the house of Judah, for three reasons: first, because Christ personally preached to the Jews but not to the Gentiles: ‘I was not sent but to the sheep that are lost of the house of Israel’ (Mt. 15:24). Secondly, because the Gentiles were made partakers of the New Testament as a graft inserted in a good olive tree partakes of its fatness (Rom. 11:17). Thirdly, because in the time of Rehoboam and Jeroboam the kingdom of Judah was divided from the kingdom of the ten tribes which continued in idolatry; but the kingdom of Judah clung more to God, but not altogether. Therefore, he touched both.

398. - Then (v. 9) he describes the New Covenant: first, by its difference from the Old; secondly, by its own qualities. In regard to the first he does two things: first, he shows the distinction between the Old and New Testaments; secondly, the infirmity of the Old (v. 9b).

399. - For someone could ask: Is the New like the Old? Therefore, as though answering this he says: No, because it is not like the covenant I made with their fathers. In this he shows that the Old is not to be observed along with the New: ‘Stand fast, and be not held again under the yoke of bondage’ (Gal. 5:1); ‘Neither do they put new wine into old bottles’ (Mt. 9:27); ‘so that we should serve in newness of spirit and not in the oldness of the letter’ (Ron 7:6). For if something is found in the Old which the Gentiles are supposed to observe, it must be referred to the spiritual meaning, as it says in Is (19:21): ‘They shall worship him with sacrifices and offerings,’ all of which is to be understood spiritually.

400. - Then (v. 9b) he shows the defect of the Old Testament: first, from the way it was delivered; secondly, from the outcome (v. 9b).

401. - For the Old Testament was delivered to servants and to the infirm: to servants, because they had at one time left their thralldom in Egypt, in regard to which he says, to lead them out of the land of Egypt: ‘The one from Mount Sinai, engendering unto bondage, which is Hagar’ (Gal. 4:24), and because it was a law of servile fear: ‘You have not received the spirit of adoption again in fear’ (Rom. 8:15). The slight difference between the Old and New Testaments is fear and love. Likewise, to the infirm, because by itself it could not help; in regard to this he says, I took them by the hand, which is proper to the infirm: ‘You have held me by my right hand’ (Ps. 72:23); ‘For what the law could not do in that it was weak’ (Rom. 8:3). But he says, with their fathers, namely, Abraham, Isaac and Jacob, with whom He made a special covenant: ‘He has remembered his covenant forever: The word which he commanded to a thousand generations, which he made to Abraham: and his oath to Isaac. And he appointed the same to Jacob for a law’ (Ps. 104:8). But he promised carnal things to those who came out of Egypt.

402. - Then when he says, for they did not continue in my covenant, he shows the failings of the Old Testament as far as guilt was concerned. In regard to this guilt he says, because they did not continue in my covenant, namely, because it was not written on their hearts. Hence, right after the Law was given, they made a golden calf: ‘They made also a calf in Horeb, and they adored the graven thing’ (Ps. 105:19). In regard to punishment he says, so I paid no heed to them, for a person is said not to regard something, when he permits it to perish. So he regarded them not, because He permitted them to be destroyed by the destroyer: ‘You have despised all of them that fall off from your judgments’ (Ps. 118:118).

403. - Then (v. 10) he describes the qualities of the New Testament. In regard to this he does two things: first, he describes the way it was announced; secondly, its effect (v. 10b).

404. - He says, therefore, This is the covenant that I will make with the house of Israel after those days. Making implies a suitable order; hence, he says, after those days, i.e., after the Law was given. For a new law should have been given after the old; just as a master is given after a pedagogue, in order that man recognize his infirmity. This, therefore, shows the fitness of the time when the New Testament was given. The manner in which it was given is twofold: in one way by externals, by proposing words suited to their understanding. This man can do; and that is the way the Old Testament was given. In another way by acting inwardly, and this is peculiar to God: ‘the inspiration of the Almighty gives understanding’ (Jb. 32:8). This is the way the New Testament was given, because it consists in the outpouring of the Holy Spirit, Who instructs inwardly. But it is not enough to know, for one must act. Therefore, He first enlightens the intellect to understand; hence, he says, I will put my laws into their minds. He uses the plural, because there are various precepts and counsel. This the Holy Spirit does: ‘His unction teaches you’ (1 Jn. 2:27); ‘He will teach you all things (Jn. 14:26). Furthermore, He inclines the will to act well; hence, it is impressed on their heart. In regard to this he says, and write them on their hearts, i.e., I will write charity on their knowledge: ‘Above all things have charity, which is the bond of perfection’ (Col. 3:14); ‘The charity of God is poured forth in our hearts by the Holy Spirit who is given to us’ (Rom. 5:5). This is the epistle of which he says in 2 Cor. (3:3): ‘Not in ink, but with the Spirit of the living God; not in tablets of stone, but in the fleshly tablets of the heart.’