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Hebrews viii. 1, 2.
"Now of the things which we have spoken this is the sum: We have
such an High Priest; who is set down on the right hand of the throne
of the majesty in the heavens: a minister of the sanctuary and of the
true tabernacle which the Lord pitched, and not man."
PAUL mixes the lowly things with the lofty, ever imitating his
Master, so that the lowly become the path to the lofty, and through
the former we are led to the latter, and when we are amid the great
things we learn that these [lowly ones] were a condescension. This
accordingly he does here also. After declaring that "He offered up
Himself," and showing Him to be a "High Priest," what does he
say? "Now of the things which we have spoken this is the sum: we
have such an High Priest who is set down on the right hand of the
throne of the majesty." And yet this is not [the office] of a
Priest, but of Him whom the Priest should serve.
"A minister of the sanctuary," not simply a minister, but "a
minister of the sanctuary. And of the true Tabernacle, which the
Lord pitched and not man." Thou seest the condescension. Did he
not a little before make a separation, saying: "Are they not all
ministering spirits?" (supra, i. 14) and therefore (he says)
it is not said to them, "Sit thou on my right hand," (supra, i.
13) for He that sitteth is not a minister. How is it then that it
is here said, "a minister," and "a minister of the Sanctuary "?
for he means here the Tabernacle.
See how he raised up the minds of the believing Jews. For as they
would be apt to imagine that we have no such tabernacle [as they
had], see here (he says) is the Priest, Great, yea, much
greater than the other, and who has offered a more wonderful
sacrifice. But is not all this mere talk? is it not a boast, and
merely said to win over our minds? on this account he established it
first from the oath, and afterwards also from "the tabernacle." For
this difference too was manifest: but the Apostle thinks of another
also, "which" (he says) "the Lord pitched [or "made firm "]
and not man." Where are they who say that the heaven whirls around?
where are they who declare that it is spherical? for both of these
notions are overthrown here.
"Now" (he says) "of the things which we have spoken this is the
sum." By "the sum" is always meant what is most important. Again
i he brings down his discourse; having said what is lofty,
henceforward he speaks fearlessly.
In the next place that thou mayest understand that he used the word
"minister" of the manhood, observe how he again indicates it:
"For" (ver. 3) (he says) "every high priest is ordained to
offer both gifts and sacrifices, wherefore it is of necessity that this
man have somewhat also to offer."
Do not now, because thou hearest that He sitteth, suppose that His
being called High Priest is mere idle talk. For the former, viz.
His sitting, belongs to the dignity of the Godhead, but this to His
great lovingkindness, and His tender care for us. On this account he
repeatedly urges this very thing, and dwells more upon it: for he
feared lest the other [truth] should overthrow it. Therefore he
again brings down his discourse to this: since some were enquiring why
He died. He was a Priest. But there is no Priest without a
sacrifice. It is necessary then that He also should have a
sacrifice.
And in another way; Having said that He is on high, he affirms and
proves that He is a Priest from every consideration, from
Melchisedec, from the oath, from offering sacrifice. From this he
also frames another and necessary syllogism. "For if" (he says)
"He had been on earth, He would not be a Priest, seeing that there
are priests who offer the gifts according to the Law." If then He
is a Priest (as He really is), we must seek some other place for
Him. "For if He were" indeed "on earth, He should not be a
priest." For how [could He be]? He offered no sacrifice, He
ministered not in the Priest's office. And with good reason, for
there were the priests. Moreover he shows, that it was impossible
that should be a priest upon earth. For how [could He be]? There
was no rising up against [the appointed Priests], he means.
Here we must apply our minds attentively, and consider the Apostolic
wisdom; for again he shows the difference of the Priesthood.
"Who" (he says) "serve unto the example and shadow of heavenly
things."
What are the heavenly things he speaks of here? The spiritual
things. For although they are done on earth, yet nevertheless they
are worthy of the Heavens. For when our Lord Jesus Christ lies
slain [as a sacrifice], when the Spirit is with us, when He who
sitteth on the right hand of the Father is here, when sons are made by
the Washing, when they are fellow-citizens of those in Heaven, when
we have a country, and a city, and citizenship there, when we are
strangers to things here, how can all these be other than "heavenly'
things "? But what! Are not our Hymns heavenly? Do not we also
who are below utter in concert with them the same things which the
divine choirs of bodiless powers sing above? Is not the altar also
heavenly? How? It hath nothing carnal, all spiritual things become
the offerings. The sacrifice does not disperse into ashes, or into
smoke, or into steamy savor, it makes the things placed there bright
and splendid. How again can the rites which we celebrate be other than
heavenly? For when He says, "Whose soever sins ye retain they are
retained, whose soever sins ye remit, they are remitted" (John xx.
23) when they have the keys of heaven, how can all be other than
heavenly?
"Who" (he says) "serve unto the example and shadow of heavenly
things, as Moses was admonished of God, when he was about to make
the tabernacle, for see, saith He, that thou make all things
according to the pattern showed to thee in the mount." Inasmuch as
our hearing is less ready of apprehension than our sight (for the
things which we hear we do not in such wise lay up in our soul, as
those which we see with our very eyes), He showed him all. Either
then he means this by "the example and shadow," or else he [speaks]
of the Temple. For, he went on to say, "See" (His words
are), that "thou make all things according to the pattern showed to
thee in the mount." Was it then only what concerned the furniture of
the temple that he saw, or was it also what related, to the
sacrifices, and all the rest? Nay, one would not be wrong in saying
even this; for The Church is heavenly, and is nothing else than
Heaven.
(Ver. 6) "But now hath He obtained a more excellent ministry,
by how much also He is the Mediator of a better covenant." Thou
seest (he means) how much better is the one ministration than the
other, if one be an example and type, and the other truth
[reality]. But this did not profit the hearers, nor cheer them.
Therefore he says what especially cheered them: "Which was
established upon better promises." Having raised them up by speaking
of the place, and the priest, and the sacrifice, he then sets forth
also the wide difference of the covenant, having also said before that
it was "weak and unprofitable." (See Heb. vii. 18.)
And observe what safeguards he lays down, when intending to find fault
with it. For in the former place after saying, "according to the
power of an endless life" (Heb. vii. 16), he then said that
"there is a disannulling of the commandment going before" (Heb.
vii. 18); and then after that, he set forth something great,
saying, "by which we draw nigh unto God." (Heb. vii. 19.)
And in this place, after leading us up into Heaven, and showing that
instead of the temple, we have Heaven, and that those things were
types of ours, and having by these means exalted the Ministration [of
the New Covenant], he then proceeds suitably to exalt the
priesthood.
But (as I said) he sets down that which especially cheers them, in
the words, "Which was established upon better promises." Whence
does appear? In that this the one was cast out, and the other
introduced in its place: for it is therefore of force because it is
better. For as he says, "If perfection were by" it, "what
further need was there, that another priest should rise, after the
order of Melchisedec?" (Heb. vii. 11); so also here he used
the same syllogism, saying (ver. 7) "For if that first covenant
had been faultless, then should no place have been sought for the
second"; that is, if it made men "faultless." For it is because
he is speaking of this that he did not say, "But finding fault with"
it, but (ver. 8, 9) "But finding fault with them, He saith,
Behold, the days come, saith the Lord, when I will make a new
covenant with the house of Israel and with the house of Judah: not
according to the covenant that I made with their fathers in the day
when I took them by the hand to lead them out of the land of Egypt:
because they continued not in My covenant, and I regarded them not,
saith the Lord."
Yea, verily. And whence does it appear that [the first Covenant]
came to an end? He showed it indeed also from the Priest, but now he
shows more clearly by express words that it has been cast out.
But how is it "upon better promises "? For how, tell me, can
earth and heaven be equal? But do thou consider, how he speaks of
promises there [in that other covenant] also, that thou mayest not
bring this charge against it. For there also, he says "a better
hope, by which we draw nigh unto God" (Heb. vii. 19), showing
that a Hope was there also; and in this place "better promises,"
hinting that there also He had made promises.
But inasmuch as they were forever making objections, he says,
"Behold! the days come, saith the Lord, when I will make a new
covenant with the house of Israel and with the house of Judah." He
is not speaking of any old Covenant: for, that they might not assert
this, he determined the time also. Thus he did not say simply,
"according to the covenant which I made with their fathers," lest
thou shouldest say [it was] the one made with Abraham, or that with
Noah: but he declares what [covenant it was], "not according to
the covenant which I made with their fathers "in the
Exodus.Wherefore he added also, "in the day that I took them by
the hand, to lead them out of the land of Egypt; because they
continued not in My covenant, and I regarded them not, saith the
Lord." Thou seest that the evils begin first from ourselves ("
they" themselves first, saith he," continued not in [the "covenant
"] ") and the negligence is from ourselves, but the good things
from Him; I mean the [acts] of bounty. He here introduces, as it
were, an apology showing the cause why He forsakes them.
(Ver. 10) "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 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.)
(Ver. 11, 12) "And they shall not teach" (he says) "every
man his neighbor, and every man his brother, saying, Know the
Lord: for all shall know Me from the least to the greatest. For I
will be merciful to their unrighteousness, and their sins and their
iniquities will I remember no more." Behold also another sign.
"From the least even to the greatest of them" (he says) "they
shall know Me, and they shall not say, Know the Lord." When hath
this been fulfilled save now? For our [religion] is manifest: but
theirs [i.e. the Jews'] was not manifest, but had been shut up in
a corner.
[A covenant] is then said to be "new," when it is different and
shows some advantage over the old. "Nay surely," says one, "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, straightway 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 un fruitful, not when it has been
changed; and the house is likewise new, when portions of it have been
taken away, and portions remain. And thus, he says, he hath well
termed it 'a New Covenant.' "
If then I show that that covenant had become "Old" in this
respect, that it yielded no fruit? And that thou mayest know this
exactly, read what Haggai says, what Zechariah, what the
Messenger, when the return from the Captivity had not yet fully taken
place; and what Esdras charges. How then did [the people] receive
him? And how no man enquired of the Lord, inasmuch as they [the
priests] themselves also transgressed, and knew it not even
themselves? Dost thou see how thy [interpretation] is broken down,
whilst I maintain my own: that this [covenant] must be called
"New" in the proper sense of the word?
And besides, I do not concede that the words "the heaven shall be
new" (Isa. lxv. 17), were spoken concerning this. For why,
when saying in Deuteronomy "the heaven shall be of brass," did he
not set down this in the contrasted passage, "but if ye hearken, it
shall be new."
And further on this account He says that He will give "another
Covenant, because they did not continue in the first." This I show
by what he says (" For what the law could not do in that it was weak
through the flesh," Rom. viii. 3; and again, "Why tempt ye
God, to put a yoke upon the neck of the disciples, which neither our
fathers nor we were able to bear?" Acts xv. 10.) But "they did
not continue therein," he says.
Here he shows that [God] counts us worthy of greater and of
spiritual [privileges]: for it is said "their sound went out into
all the earth and their words unto the ends of the world." (Ps.
xix. 5; Rom. x. 18.) That is [the meaning of] "they shall
not say each man to his neighbor, Know the Lord." And again,
"the earth shall be filled with the knowledge of the Lord as much
water to cover the seas." (Isa. xi. 9.)
"In calling it new" (he says), "He hath made the first old: but
that which decayeth and waxeth old is ready to vanish away." See what
was hidden, how he hath laid open the very mind of the prophet! He
honored the law, and was not willing to call it "old" in express
terms: but nevertheless, this he did call it. For if the former had
been new, he would not have called this which came afterwards "new"
also. So that by granting something more and different, he declares
that "it was waxen old." Therefore it is done away and is
perishing, and no longer exists.
Having taken boldness from the prophet, he attacks it more suitably,
showing that our [dispensation] is now flourishing. That is, he
showed that [the other] was old: then taking up the word "old,"
and adding of himself another [circumstance], the [characteristic]
of old age, he took up what was omitted by the others, and says
"ready to vanish away."
The New then has not simply caused the old to cease, but because it
had become aged, as it was not [any longer] useful. On this account
he said, "for the weakness and unprofitableness thereof" (Heb.
vii. 18), and, "the law made nothing perfect" (Heb. vii.
19); and that "if the first had been faultless, then should no
place have been sought for the second." (Heb. viii. 7.) And
"faultless"; that is, useful; not as though it [the old
Covenant] was obnoxious to any charges, but as not being sufficient.
He 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 it as evil, but only as having some fault
and deficiency.
So then we also are new, or rather we were made new, but now are
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 lifed. If there be in us anything old, let us east it off;
if any "wrinkle," if any stain, if any "spot," let us wash it
away and become fair (Eph. v. 27): that "the King may desire
our beauty." (Ps. xlv. 11.)
It is possible even for him who has fallen into the extremest deformity
to recover that beauty of which David says that the King shall desire
thy beauty. "Hearken, O daughter, and consider; forget also thine
own people and thy father's house: so shall the King greatly desire
thy beauty." (Ps. xlv. 10, 11.) And yet forgetting doth
not produce beauty. Yea, beauty is of the soul. What sort of
forgetting? That of sins. For he is speaking about the Church from
among the Gentiles, exhorting her not to remember the things of her
fathers, that is those that sacrificed to idols; for from such was it
gathered.
And he said not, "Go not after them," but what is more, Do not
admit them into thy mind; which he says also in another place, "I
will not mention their names through my lips." (Ps. xvi. 4.)
And again, "That my mouth may not talk of the deeds of men."
(Ps. xvii. 3, 4.) As yet is this no great virtue; nay,
rather, it is indeed great, but not such as this [which is here
spoken of]. For what does he say there? He says not; "Talk not
of the things of men, neither speak of the things of thy fathers";
but, neither remember them, nor admit them into thy mind. Thou seest
to how great a distance he would have us keep away from wickedness.
For he that remembers not [a matter] will not think of it, and he
that does not think, will not speak of it: and he that does not speak
of it, will not do it. Seest thou from how many paths he hath walled
us off? by what great intervals he hath removed us, even to a very
great [distance]?
Let us then also "hearken and forget" our own evils. I do not say
our sins, for (He says) "Remember thou first, and I will not
remember." (Isa. xliii. 26, 25, LXX.) I mean for
instance, Let us no longer remember rapacity, but even restore the
former [plunder']. This is to forget wickedness, and to cast out
the thought of rapacity, and never at any time to admit it, but to
wipe away also the things already done amiss.
Whence may the forgetfulness of wickedness come to us? From the
remembrance of good things, from the remembrance of God. If we
continually remember God, we cannot remember those things also. For
(he says) "When I remembered Thee upon my bed, I thought upon
Thee in the morning dawn." (Ps. lxiii. 6.) We ought then to
have GOD always in remembrance, but then especially, when thought
is undisturbed, when by means of that remembrance [a man] is able to
condemn himself, when he 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 haven, and under a serene sky. "The things which you say in your
hearts be ye grieved for on your beds," he says. (Ps. iv. 4,
LXX.) 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 Him.
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 thou shouldest, thou wilt laugh him to scorn, having
God propitious. There is war in the market place; 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.
[10.] Many of you have often beheld the Olympic games: and not
only have beheld but have been zealous partisans and admirers of the
combatants, one of this [combatant], one of that. You know then
that both during the days of the contests, and during those nights,
all night long the herald thinks of nothing else, has no other
anxiety, than that the combatant should not disgrace himself when he
goes forth. For those who sit by the trumpeter admonish him not to
speak to any one, that he may not spend his breath and get laughed at.
If therefore he who is about to strive before men, uses such
forethought, much more will it befit us to be continually thoughtful,
and careful, since our whole life is a contest. Let every night then
be a vigil, and let us be careful that when we go out in the day we do
not make ourselves ridiculous. And would it were only making ourselves
ridiculous. But now the Judge of the contest is seated on the right
hand of the Father, hearkening diligently that we utter not any false
note, anything out of tune. For He is not the Judge of actions
only, but of words also. Let us keep our vigil, beloved; we also
have those that are eager for our success, if we will. Near each one
of us Angels are sitting; and yet we snore through the whole night.
And would it were only this. But many do even many licentious
things, some indeed going to the very brothels, and others making
their own houses places of whoredom by taking courtesans thither. Yes
most certainly. For is it not so? They care well for their contest.
Others are drunken and speak amiss; others make an uproar. Others
keep evil vigil through the night weaving, and worse than those who
sleep, schemes of deceit; others by calculating usury; others by
bruising themselves with cares, and doing anything rather than what is
suited to the contest. Wherefore, I exhort you, let us lay aside
all [other] things, and look to one only, how we may obtain the
prize, [how we may] be crowned with the Chaplet; let us do all by
which we shall be able to attain to the promised blessings. Which may
we all attain in Christ Jesus our Lord, with whom to the Father and
also to the Holy Ghost be glory, might, honor, now and for ever and
world without end. Amen.
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