Catholic Commentary
The Old Covenant Declared Obsolete
13In that he says, “A new covenant”, he has made the first obsolete. But that which is becoming obsolete and grows aged is near to vanishing away.
Hebrews 8:13 argues that God's declaration of a new covenant through the prophet Jeremiah necessarily rendered the old Mosaic covenant obsolete, not as a future event but as an already-accomplished fact sealed in scripture itself. The use of present participles indicates this obsolescence was an ongoing process at the time of writing, with the old covenant aging and approaching its end while still in outward practice.
God's promise of a new covenant doesn't reject the old one—it fulfills it, revealing that every shadow of the Mosaic Law was always meant to give way to the Spirit writing the law directly on the human heart.
Catholic tradition occupies a uniquely nuanced position on this verse, resisting two opposite errors simultaneously.
Against Marcionism (ancient and modern), the Church insists that the Old Covenant was not a mistake or a work of an inferior deity — it was genuinely God's covenant, holy and life-giving within its proper time. The Catechism teaches that "the Old Testament is an indispensable part of Sacred Scripture" and that the Church "recognizes in the Old Covenant a preparation and foreshadowing of the New" (CCC 121–122). The obsolescence declared in Hebrews 8:13 is therefore not a repudiation but a fulfillment — what Christ brings is not destruction but completion (cf. Mt 5:17).
Against the opposing error — a kind of Christian Pelagianism that reduces the New Covenant to a better law code — Catholic theology reads this verse as pointing to the interior, sacramental, and Trinitarian character of the New Covenant. St. Thomas Aquinas, in his Summa Theologiae (I-II, q. 106, a. 1), argues that the New Law is primarily the grace of the Holy Spirit given through faith in Christ; its external elements (Scripture, sacraments, precepts) are secondary and instrumental. The Law written "on the heart" (Jer 31:33) is, for Aquinas, nothing other than the indwelling Holy Spirit.
The Council of Trent, and more recently Nostra Aetate (Vatican II), reinforce the continuity-in-fulfillment framework: the Church "draws sustenance from the root of that good olive tree onto which have been grafted the wild olive branches of the Gentiles" (NA 4). The obsolescence of the old covenant is therefore not triumphalism but a reading of sacred history from within — one that demands, as Pope John Paul II reminded the Jewish community at Rome in 1986, profound reverence for "our elder brothers" in faith.
This verse confronts the contemporary Catholic with a question that cuts past academic theology into daily spiritual life: What in my own religious practice is "aging and growing old" — not because it is bad, but because I have allowed it to become an end in itself rather than a means to encounter the living Christ?
The danger the author of Hebrews identifies is not impiety but stagnation — clinging to forms whose interior spirit has grown thin. A Catholic might attend Mass for decades and still relate to it as an obligation to be discharged rather than as the New Covenant enacted in the Body and Blood of Christ. Devotional practices — the Rosary, Stations of the Cross, novenas — can calcify into mere ritual if disconnected from the transformation of heart that Jeremiah promised and Christ effected.
Hebrews 8:13 is an invitation to ask: Is my Catholicism "old covenant" in texture — external, transactional, anxious — or "new covenant" in texture — interior, relational, grounded in the Spirit? The answer does not require abandoning any authentic practice; it requires letting those practices do what they exist to do: write the law of love ever more deeply on the heart.
Commentary
Hebrews 8:13 — Literal Sense
The entire argumentative weight of Hebrews 8 rests on one exegetical observation: God's own words, spoken through the prophet Jeremiah (Jer 31:31–34, cited in full in Heb 8:8–12), carry within themselves a verdict on the covenant already in force. The logic is simple but shattering — when God says "a new covenant" (kainēn diathēkēn in the Greek), the very adjective kainos (new, qualitatively new, of a different order) is not merely descriptive but declarative. To call something new is necessarily to relativize what preceded it. The author of Hebrews is not importing an alien framework; he is reading Jeremiah on Jeremiah's own terms.
The Greek verb pepalaióken ("he has made obsolete") is in the perfect tense — indicating a completed action with ongoing consequences. This is not a future dissolution; it has already happened in the prophetic word itself, centuries before the Incarnation. The Mosaic covenant was declared provisional from within Israel's own scriptures. This is a crucial point: the author is not a hostile outsider dismantling Judaism; he is a careful reader of Torah showing that the Torah itself anticipated its own supersession.
The second clause — "that which is becoming obsolete and grows aged" (to de palaioúmenon kai gēráskon) — uses present participles, indicating a process still underway at the time of writing. The Temple still stands (the letter is almost certainly pre-70 AD). The Levitical sacrifices are still being offered. The old covenant is not yet gone, but it is going, like an elderly man whose passing, however dignified, is near. The word gēráskon ("grows aged") is vivid and almost tender — it does not suggest that the old covenant was bad, only that it was temporal, biological, mortal by design.
Typological and Spiritual Senses
The typological sense is the heart of the passage. Every element of the Mosaic covenant — the priesthood of Aaron, the Tent of Meeting, the blood of bulls and goats, the annual Day of Atonement, the tablets of the Law inscribed in stone — was a type, a shadow cast backward by the reality that was coming. The Fathers consistently read the Old Covenant as pedagogical (cf. Gal 3:24, the Law as paidagōgos): real, divinely given, holy in its purpose, but inherently ordered beyond itself to something it could not itself provide — the interior transformation of the human heart.
The spiritual sense for the individual soul is equally demanding: every external structure of religion, however ancient and venerable, exists to serve an interior reality. Just as Israel could cling to the letter of the old covenant and miss the Word made flesh, a Christian can cling to the external forms of Catholic practice while missing the New Covenant written on the heart (Jer 31:33). The author's warning is not against the old forms as such, but against treating any penultimate form as if it were ultimate.