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Hebrews ix. 1-5.
"Then verily the first [covenant] had also ordinances of divine
service, and a worldly Sanctuary. For there was a tabernacle made;
the first, wherein was the Candlestick, and the Table, and the
Shew-bread, which is called the Sanctuary. And after the second
veil, the tabernacle which is called the Holiest of all; which had
the golden censer and the Ark of the Covenant overlaid round about
with gold: wherein was the golden pot that had manna, and Aaron's
rod that budded, and the tables of the covenant: and over it the
Cherubim of glory, shadowing the Mercy-seat: of which we cannot now
speak particularly."
HE has shown from the Priest, from the Priesthood, from the
Covenant, that that [dispensation] was to have an end. From this
point he shows it from the fashion of the tabernacle itself. How?
This, he says, [was] the "Holy" and the "Holy of Holies."
The holy place then is a symbol of the former period (for there all
things are done by means of sacrifices); but the Holy of Holies of
this that is now present.
And by the Holy of Holies he means Heaven; and by the veil,
Heaven, and the Flesh "entereth into that within the veil": that
is to say, "through the veil of His flesh." (Supra, vi. 19;
Heb. x, 20.)
And it were well to speak of this passage, taking it up from the
beginning. What then does he say? "Then verily the first had also"
(the first what? "The Covenant"). "Ordinances of Divine
service." What are "ordinances "? symbols or rights. Then; as
(he means) it has not now. He shows that it had already given
place, for (he says) it had at that time; so that now, although it
stood, it is not.
"And the worldly Sanctuary." He calls it "worldly," inasmuch as
it was permitted to all to tread it, and in the same house the place
was manifest where the priests stood, where the Jews, the
Proselytes, the Grecians, the Nazarites. Since, therefore even
gentiles were permitted to tread it, he calls it "worldly." For
surely the Jews were not "the world."
"For" (he says) "there was a tabernacle made; the first, which
is called holy, wherein was. the Candlestick, and the Table, and
the Shew-bread." These things are symbols of the world. "'And
after the second veil" (There was then not one veil [only], but
there was a veil without also) "the tabernacle, which is called holy
of holies." Observe how everywhere he calls it a tabernacle in regard
of [God's] encamping there.
"Which had" (he says) "a golden Censer, and the ark of the
Covenant overlaid round about with gold: wherein was the golden pot
that held the manna, and Aaron's rod that budded, and the tables of
the covenant." All these things were venerable and conspicuous
memorials of the Jewish obstinacy; "and the tables of the covenant"
(for they brake them) "And the manna" (for they murmured; and
therefore handing on the memory thereof to posterity, He commanded it
to be laid up in a golden pot). "And Aaron's rod that budded.
And over it, the Cherubim of glory." What is "the Cherubim of
glory"? He either means "the glorious," or those which are under
God. "Shadowing the mercy-seat."
But in another point of view also he extols these things in his
discourse, in order to show that those which come after them are
greater. "Of which" (he says) "we cannot now speak
particularly." In these words he hints that these were not merely
what was seen, but were a sort of enigmas. "Of which" (he says)
"we cannot now speak particularly," perhaps because they needed a
long discourse.
Ver. 6. "Now when these things were thus ordained, the priests
went always into the first tabernacle accomplishing the service [of
God]." That is, these things indeed were [there], but the Jews
did not enjoy them: they saw them not. So that they were no more
theirs than [ours] for whom they prophesied.
(Ver.7) "But into the second the High Priest went alone once
every year, not without blood, which he offered for himself, and for
the errors of the people." Thou seest that the types were already
laid down beforehand? for, lest they should say, "how is there
[but] one sacrifice?" he shows that this was so from the beginning,
since at least the more holy and the awful [sacrifice] was [but]
one. And how did the High Priest offer once for all? Thus were
they wont [to do] from the beginning, for then also (he says) "the
High Priest" offered "once for all."
And well said he, " not without blood." (Not indeed without
blood, yet not this blood, for the business was not so great.) He
signifies that there shall be a sacrifice, not consumed by fire, but
rather distinguished by blood. For inasmuch as he called the Cross a
sacrifice, though it had neither fire, nor logs, nor was offered many
times, but had been offered in blood once for all; he shows that the
ancient sacrifice also was of this kind, was offered "once for all"
in blood.
"Which he offers for himself;" again, "for himself; and for the
errors of the people." He said not "sins"; but "errors," that,
they might not be high-minded. For even if thou hast not sinned
intentionally, yet unintentionally thou hast erred, and from this no
man is pure.
And everywhere [he adds] the "for himself," showing that Christ
is much greater. For if He be separated from our sins, how did He
"offer for Himself"? Why then saidst thou these things (one
says)? Because this is [a mark] of One that is superior.
Thus far there is no speculation. But from this point he
philosophizes and says, (ver. 8) "The Holy Ghost this
signifying, that the way into the Holiest of all was not yet made
manifest, while as the first tabernacle was yet standing." For this
cause (he says) have these things been thus "ordained," that we
might learn that "the Holy of Holies," that is, Heaven, is as
yet inaccessible. Let us not then think (he says) that because we do
not enter them, they have no existence: inasmuch as neither did we
enter the Most Holy [place].
Ver. 9. "Which" (he says) "was established as a figure for the
time then present." What does he mean by "the time present"? That
before the coming of Christ: For after the coming of Christ, it is
no longer a time present: For how [could it be], having arrived,
and being ended?
There is too something else which he indicates, when he says this,
"which [was] a figure for the time then present," that is, became
the Type. "In which n were offered both gifts and sacrifices, that
could not make him that did the service perfect, as pertaining to the
conscience." Thou seest now what is [the meaning of] "The Law
made nothing perfect," (Heb. vii. 19,) and "If that first
[covenant] had been faultless." (Heb. viii. 7.) How? "As
pertaining to the conscience." For the sacrifices did not put away
the defilement from the soul, but still were concerned with the body:
"after the law of a carnal commandment." (Heb. vii. 16.) For
certainly they could not put away adultery, nor murder, nor
sacrilege. Seest thou? Thou hast eaten this, Thou hast not eaten
that, which are matters of indifference. ["Which stood] only in
meats and drinks, and divers washings." "Thou hast drunk this,"
he says: and yet nothing has been ordained concerning drink, but he
said this, treating them as trifles.
Ver. 10. "And divers washings, and carnal ordinances imposed on
them until the time of reformation." For this is the righteousness of
the flesh. Here he depreciates the sacrifices, showing that they had
no efficacy, and that they existed "till the time of reformation,"
that is, they waited for the time that reformeth all things.
Ver. 11. "But Christ being come an High Priest of good things
that are come by a greater and more perfect tabernacle not made with
hands." Here he means the flesh. And well did he say, "greater
and more perfect," since God The Word and all the power of The
Spirit dwells therein; "For God giveth not the Spirit by measure
[unto Him]." (John iii. 34.) And "more perfect," as
being both unblamable, and setting right greater things.
"That is, not of this creation." See how [it was] "greater."
For it would not have been "of the Spirit" (Matt. i. 20), if
man had constructed it. Nor yet is it "of this creation"; that is,
not of these created things, but spiritual, of the Holy Ghost.
Seest thou how he calls the body tabernacle and veil and heaven. "By
a greater and more perfect tabernacle. Through the veil, that is,
His flesh." (Heb. x. 20.) And again, "into that within the
veil." (Heb. vi. 19.) And again, "entering into the Holy
of Holies, to appear before the face of God." (Heb. ix.
24.) Why then doth he this? According as one thing or a different
one is signified. I mean for instance, the Heaven is a veil, for as
a veil it walls off the Holy of Holies; the flesh [is a veil]
hiding the Godhead; and the tabernacle likewise holding the Godhead.
Again, Heaven a tabernacle: for the Priest is there within.
"But Christ" (he says) "being come an High Priest ": he did
not say, "become," but "being come," that is, having come for
this very purpose, not having been successor to another. He did not
come first and then become [High Priest], but came and became at
the same time. And he did not say "being come an High Priest" of
things which are sacrificed, but "of good things that are come,"'
as if his discourse had not power to put the whole before us.
Ver. 12. "Neither by the blood," he says, "of goats and
calves" (All things are changed ) "but by His own Blood" (he
says) "He entered in once for all into the Holy Place." See thus
he called Heaven. "Once for all" (he says) "He entered into the
Holy Place, having obtained eternal redemption." And this
[expression] "having obtained," was [expressive] of things very
difficult, and that are beyond expectation, how by one entering in,
He "obtained everlasting redemption."
Next [comes] that which is calculated to persuade.
Ver. 13, 14. "For if the blood of bulls and of goats, and the
ashes of an heifer sprinkling the unclean, sanctifieth to the purifying
of the flesh; how much more shall the Blood of Christ, who through
the Holy Spirit offered Himself without spot to God, purge your
conscience from dead works, to serve the living God."
For (he says) if "the blood of bulls" is able to purify the flesh,
much rather shall the Blood of Christ wipe away the defilement of the
soul. For that thou mayest not suppose when thou hearest [the word]
"sanctifieth," that it is some great thing, he marks out and shows
the difference between each of these purifyings, and how the one of
them is high and the other low. And says it is with good reason,
since that is "the blood of bulls," and this "the Blood of
Christ."
Nor was he content with the name, but he sets forth also the manner of
the offering. "Who" (he says) "through the Holy Spirit offered
Himself without spot to God," that is, the victim was without
blemish, pure from sins. For this is [the meaning of] "through the
Holy Spirit," not through fire, nor through any other things.
"Shall purge your conscience" (he says) "from dead works." And
well said he "from dead works"; if any man touched a dead body, he
was polluted; and here, if any man touch a "dead work," he is
defiled through his conscience. "To serve" (he says) "the Living
and true God." Here he declares that it is not [possible] while
one has "dead works to serve the Living and true God," for they are
both dead and false; and with good reason [he says this].
Let no man then enter in here with "dead works." For if it was not
fit that one should enter in who had touched a dead body, much more one
that hath "dead works ": for this is the most grievous pollution.
And "deadworks" are, all which have not life, which breathe forth
an ill odor. For as a dead body is useful to none of the senses, but
is even annoying to those who come near it, so sin also at once strikes
the reasoning faculty, and does not allow the understanding itself to
be calm, but disturbs and troubles it.
And it is said too that a plague at its very commencement corrupts the
living bodies; such also is sin. It differs in nothing from a
plague, not [indeed] corrupting the air first, and then the bodies,
but darting at once into the soul. Seest thou not how persons affected
with the plague, are inflamed: how they writhe about, how they are
full of an ill scent, how disfigured are their countenances: how
wholly unclean they are? Such are they also that sin, though they see
it not. For, tell me, is not he who is possessed by the desire of
riches or carnal lust, worse than any one that is in a fever? Is he
not more unclean than all these, when he does and submits to all
shameless things?
For what is baser than a man who is in love with money? Whatever
things women that are harlots or on the stage refuse not to do neither
does he [refuse]. Rather it is likely that they would refuse [to
do] a thing, rather than he. He even submits to do things fit for
slaves, flattering those whom he ought not; again he is overbearing
where he ought not to be, being inconsistent in every respect. He
will sit by flattering wicked people, and oftentimes depraved old men,
that are of much poorer and meaner condition than himself; and will he
insolent and overbearing to others that are good and in all respects
virtuous. Thou seest in both respects the baseness, the
shamelessness: he is both humble beyond measure, and boastful.
Harlots however stand in front of their house, and the charge against
them is that they sell their body for money: yet, one may say,
poverty and hunger compel them (although at the most this is no
sufficient excuse: for they might gain a livelihood by work). But
the covetous man stands, not before his house, but before the midst of
the city, making over to the devil not his body but his soul; so that
he [the devil] is in his company, and goes in unto him, as verily to
a harlot: and having satisfied all his lusts departs; and all the city
sees it, not two or three persons only.
And this again is the peculiarity of harlots, that the), are his who
gives the gold. Even if he be a slave or a gladiator, or any person
whatever, yet if he offers their hire, they receive him. But the
free, even should they be more noble than all, they do not accept
without the money. These men also do the same. They turn away right
thoughts when they bring no money; but they associate with the
abominable, and actually with those that fight with wild beasts, for
the sake of the gold, and associate with them shamelessly and destroy
the beauty of the soul. For as those women are naturally of odious
appearance and black, and awkward and gross, and formless and
ill-shaped, and in all respects disgusting, such do the souls of
these men become, not able to conceal their deformity by their outward
paintings. For when the ill look is extreme, whatever they may
devise, they cannot succeed in their feigning.
For that shamelessness makes harlots, hear the prophet saying,
"Thou wert shameless towards all; thou hadst a harlot's
countenance." (Jer. iii. 3.) This may be said to the covetous
also: "Thou wert shameless towards all," not towards these or
those, but "towards all." How? Such an one respects neither
father, nor son, nor wife, nor friend, nor brother, nor
benefactor, nor absolutely any one. And why do I say friend, and
brother, and father? He respects not God Himself, but all [we
believe] seems to him a fable; and he laughs, intoxicated by his
great lust, and not even admitting into his ears any of the things
which might profit him.
But O! their absurdity! and then what things they say! "Woe to
thee, O Mammon, and to him that has thee not." At this I am torn
to pieces with indignation: for woe to those who say these things,
though they say them in jest. For tell me, has not God uttered such
a threat as this, saying, "Ye cannot serve two masters "?
(Matt. vi. 24.) And dost thou set at nought the threat? Does
not Paul say that it is Idolatry, and does he not call "the covetous
man an Idolater "? (Eph. v. 5.)
And thou standest laughing, raising a laugh after the manner of women
of the world who are on the stage. This has overthrown, this has cast
down everything. Our affairs, both our business and our politeness,
are turned into laughing; there is nothing steady, nothing grave. I
say not these things to men of the world only; but I know those whom
I am hinting at. For the Church has been filled with laughter.
Whatever clever thing one may say, immediately there is laughter among
those present: and the marvelous thing is that many do not leave off
laughing even during the very time of the prayer.
Everywhere the devil leads the dance, he has entered into all, is
master of all. Christ is dishonored, is thrust aside; the Church is
made no account of. Do ye not hear Paul saying, Let "filthiness
and foolish talking and jesting" (Eph. v. 4) be put away from
you? He places "jesting" along with "filthiness," and dost thou
laugh? What is "foolish talking "? that which has nothing
profitable. And dost thou, a solitary, laugh at all and relax thy
countenance? thou that art crucified? thou that art a mourner? tell
me, dost thou laugh? Where dost thou hear of Christ doing this?
Nowhere: but that He was sad indeed oftentimes. For even when He
looked on Jerusalem, He wept; and when He thought on the Traitor
He was troubled; and when He was about to raise Lazarus, He wept;
and dost thou laugh? If he who grieves not over the sins of others
deserves to be accused, of what consideration will he be worthy, who
is without sorrow for his own sins, yea laughs at them? This is the
season of grief and tribulation, of bruising and bringing matter [the
body], of conflicts and sweatings, and dost thou laugh? Dost not
thou see how Sarah was rebuked? dost thou not hear Christ saying,
"Woe to them that laugh, for they shall weep "? (Luke vi.
25.) Thou chantest these things every day, for, tell me, what
dost thou say? "I have laughed?" By no means; but what? "I
labored in my groaning." (Ps. vi. 6.)
But perchance there are some persons so dissolute and silly as even
during this very rebuke to laugh, because forsooth we thus discourse
about laughter. For indeed such is their derangement, such their
madness, that it does not feel the rebuke.
The Priest of God is Standing, offering up the prayer of all: and
art thou laughing, having no fears? And while he is offering up the
prayers in trembling for thee, dost thou despise all? Hearest thou
not the Scripture saying, "Woe, ye despisers!" (cf. Acts
xiii. 41 from Hab. i. 5); dost thou not shudder? dost thou not
humble thyself? Even when thou enterest a royal palace, thou orderest
thyself in dress, and look, and gait, and all other respects: and
here where there is the true Palace, and things like those of heaven,
dost thou laugh? Thou indeed, I know, seest [them] not, but hear
thou that there are angels present everywhere, and in the house of God
especially they stand by the King, and all is filled by those
incorporeal Powers.
This my discourse is addressed to women also, who in the presence of
their husbands indeed do not dare readily to do this, and even if they
do it, it is not at all times, but during a season of relaxation, but
here they do it always. Tell me, O woman, dost thou cover thine
head and laugh, sitting in the Church? Didst thou come in here to
make confession of sins, to fall down before God, to entreat and to
supplicate for the transgressions thou hast wretchedly committed, and
dost thou do this with laughter? How then wilt thou be able to
propitiate Him?
But (one says) what harm is there in laughter? There is no harm in
laughter; the harm is when it is beyond measure, and out of season.
Laughter has been implanted in us, that when we see our friends after
a long time, we may laugh; that when we see any persons downcast and
fearful, we may relieve them by our smile; not that we should burst
out violently and be always laughing. Laughter has been implanted in
our soul, that the soul may sometimes be refreshed, not that it may be
quite relaxed. For carnal desire also is implanted in us, and yet it
is not by any means necessary that because it is implanted in us,
therefore we should use it, or use it immoderately: but we should hold
it in subjection, and not say, Because it is implanted in us, let us
use it.
Serve God with tears, that thou mayest be able to wash away your
sins. I know that many mock us, saying, "Tears directly."
Therefore it is a time for tears. I know also that they are
disgusted, who say, "Let us eat and drink, for tomorrow we die."
(1 Cor. xv. 32.) "Vanity of vanities, all is vanity."
(Eccles. i. 2.) It is not I that say it, but he who had had
the experience of all things saith thus: "I builded for me houses,
I planted vineyards, I made me pools of water, [I had] men
servants and women servants." (Eccles. ii. 4, 6, 7.) And
what then after all these things? "Vanity of vanities, all is
vanity." (Eccles. xii. 8.)
Let us mourn therefore, beloved, let us mourn in order that we may
laugh indeed, that we may rejoice indeed in the time of unmixed joy.
For with this joy [here] grief is altogether mingled: and never is
it possible to find it pure. But that is simple and undeceiving joy:
it has nothing treacherous, nor any admixture. In that joy let us
delight ourselves; that let us pursue after.
And it is not possible to obtain this in any other way, than by
choosing here not what is pleasant, but what is profitable, and being
willing to be afflicted a little, and bearing all things with
thanksgiving. For thus we shall be able to attain even to the Kingdom
of Heaven, of which may we all be counted worthy, in Christ Jesus
our Lord, with whom to the Father be glory, together with the Holy
Ghost, now and for ever and world without end, Amen.
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