Anf-01 ix.vi.xxxiv Pg 99
Isa. xliii. 19–21.
—plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles,4337 4337
Anf-03 v.iv.v.i Pg 25
Isa. xliii. 18, 19.
So by Jeremiah: “Break up for yourselves new pastures,3500 3500 Novate novamen novum. Agricultural words.
and sow not among thorns, and circumcise yourselves in the foreskin of your heart.”3501 3501
Anf-03 v.iv.vi.ii Pg 5
Comp. Isa. xliii. 18, 19, and lxv. 17, with 2 Cor. v. 17.
to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, “The law and the prophets were until John”5239 5239
Anf-03 v.iv.vi.xix Pg 40
Isa. xliii. 18, 19, and lxv. 17; 2 Cor. v. 17.
commanded men “to break up fresh ground for themselves,”6095 6095
Anf-03 v.iv.ii.xx Pg 9
Isa. xliii. 19.
And in another passage: “I will make a new covenant, not according to the covenant that I made with their fathers, when I brought them out of the land of Egypt.”2560 2560
Anf-03 v.iv.v.xi Pg 31
His reading of (probably) Isa. xliii. 19; comp. 2 Cor. v. 17.
does He not advert to a new state of things? We have generally been of opinion3840 3840 Olim statuimus.
that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same God, to whom appertain both the old things and the new. For new wine is not put into old bottles, except by one who has the old bottles; nor does anybody put a new piece to an old garment, unless the old garment be forthcoming to him. That person only3841 3841 Ille.
does not do a thing when it is not to be done, who has the materials wherewithal to do it if it were to be done. And therefore, since His object in making the comparison was to show that He was separating the new condition3842 3842 Novitas.
of the gospel from the old state3843 3843 Vetustas.
of the law, He proved that that3844 3844 That is, “the oldness of the law.”
from which He was separating His own3845 3845 That is, “the newness of the gospel.”
ought not to have been branded3846 3846 Notandam.
as a separation3847 3847 Separatione. The more general reading is separationem.
of things which were alien to each other; for nobody ever unites his own things with things that are alien to them,3848 3848 Alienis: i.e., “things not his own.”
in order that he may afterwards be able to separate them from the alien things. A separation is possible by help of the conjunction through which it is made. Accordingly, the things which He separated He also proved to have been once one; as they would have remained, were it not for His separation. But still we make this concession, that there is a separation, by reformation, by amplification,3849 3849 Amplitudinem.
by progress; just as the fruit is separated from the seed, although the fruit comes from the seed. So likewise the gospel is separated from the law, whilst it advances3850 3850 Provehitur, “is developed.”
from the law—a different thing3851 3851 Aliud.
from it, but not an alien one; diverse, but not contrary. Nor in Christ do we even find any novel form of discourse. Whether He proposes similitudes or refute questions, it comes from the seventy-seventh Psalm. “I will open,” says He, “my mouth in a parable” (that is, in a similitude); “I will utter dark problems” (that is, I will set forth questions).3852 3852
Anf-03 v.iv.vi.xii Pg 29
Isa. xliii. 19.
When also he (in a later passage) enjoins us “to cleanse ourselves from all filthiness of flesh and blood”5767 5767
Treasury of Scriptural Knowledge, Chapter 43
VERSE (21) - Isa 50:7; 60:21; 61:3 Ps 4:3; 102:18 Pr 16:4 Lu 1:74,75 1Co 6:19,20
