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HEBREWS iX. 24--26.
"For Christ is not entered into the holy places made with hands,
which are the figures of the true, but into Heaven itself, now to
appear in the presence of God for us. Nor yet that He should offer
Himself often, as the High Priest entereth into the Holy Place
every year with blood of others, for then must He often have suffered
since the foundation of the world. But now, once, in the end of the
world hath He appeared to put away sin by the sacrifice of Himself."
THE Jews greatly prided themselves on the temple and the
tabernacle. Wherefore they said, "The temple of the Lord, The
temple of the Lord, The temple of the Lord." (Jer. vii.
4.) For nowhere else in the earth was such a temple constructed as
this, either for costliness, or beauty, or anything else. For God
who ordained it, commanded that it should be made with great
magnificence, because they also were more attracted and urged on by
material things. For it had bricks of gold in the walls; and any one
who wishes may learn this in the second [book] of Kings, and in
Ezekiel, and how many talents of gold were then expended.
But the second [temple] was a more glorious building, both on
account of its beauty, and in all other respects. Nor was it
reverenced for this reason only, but also from its being One. For
they were wont to resort thither from the uttermost parts of the earth,
whether from Babylon or from Ethiopia. And Luke shows this when he
says in the Acts: "There were dwelling" there "Parthians, and
Medes, and Elamites, and the dwellers in Mesopotamia, in Judea
and Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in
Egypt and in the parts of Libya about Cyrene." (Acts ii. 5,
9, 10.) They then who lived in all parts of the world assembled
there, and the fame of the temple was great.
What then does Paul do? What [he did] in regard to the
sacrifices, that also he does here. For as there he set against
[them] the death of Christ, so here also he sets the whole heaven
against the temple.
And not by this alone did he point out the difference, but also by
adding that The Priest is nearer to God: for he says, "to appear
in the presence of God." So that he made the matter august, not
only by the [consideration of] heaven, but also by [that of
Christ's] entering in [there]. For not merely through symbols as
here, but He sees God Himself there.
Seest thou that condescension through the lowly things have been said
throughout? Why dost thou then any longer wonder that He intercedes
there, where He places Himself as a High Priest? "Nor yet, that
He should offer Himself often, as the High Priest."
"For Christ is not entered into the Holy Places made with hands"
(he says) "which are the figures of the True." (These then are
true; and those are figures, for the temple too has been so arranged,
as the Heaven of Heavens.)
What sayest thou? He who is everywhere present, and who filleth all
things, doth not He "appear" unless He enter into Heaven? Thou
seest that all these things pertain to the flesh.
"To appear," he says, "in the presence of God for us." What is
"for us "? He went up (he means) with a sacrifice which had power
to propitiate the Father. Wherefore (tell me)? Was He an enemy?
The angels were enemies, He was not an enemy. For that the Angels
were enemies, hear what he says, "He made peace as to things on
earth and things in Heaven." (Col. i. 20.) So that He also
"entered into Heaven, now to appear in the presence of God for
us." He "now appeareth," but "for us."
"Nor yet that He should offer Himself often, as the High Priest
entereth into the Holy place every year with blood of others." Seest
Thou how many are the differences? The "often" for the "once";
"the blood of others," for "His own." Great is the distance.
He is Himself then both victim and Priest and sacrifice. For if it
had not been so, and it had been necessary to offer many sacrifices,
He must have been many times crucified. "For then," he says,"
He must often have suffered since the foundation of the world."
In this place he has also veiled over something. "But now once more
in the end of the world."' Why "at the end of the world "? After
the many sins. If therefore, it had taken place at the beginning,
then no one would have believed; and He must not die a second time,
all would have been useless. But since later, there were many
transgressions, with reason He then appeared: which he expresses in
another place also, "Where sin abounded, grace did much more
abound. But now once in the end of the world, hath He appeared to
put away sin by the sacrifice of Himself." (Rom. v. 20.)
(Ver. 27) "And as it is appointed" unto men once to die, but
after this, the Judgment." He next says also why He died once
[only]: because He became a ransom by one death. "It had been
appointed" (he says) "unto men once to die." This then is [the
meaning of] "He died once," for all. (What then? Do we no
longer die that death? We do indeed die, but we do not continue in
it: which is not to die at all. For the tyranny of death, and death
indeed, is when he who dies is never more allowed to return to life.
But when after dying is living, and that a better life, this is not
death, but sleep.) Since then death was to have possession of all,
therefore He died that He might deliver us.
Ver. 28. "So Christ was once offered." By whom offered?
evidently by Himself. Here he says that He is not Priest only, but
Victim also, and what is sacrificed. On this account are [the
words] "was offered." "Was once offered" (he says) "to bear
the sins of many." Why "of many," and not "of all"? Because
not all believed, For He died indeed for all, that is His part:
for that death was a counterbalance against the destruction of all men.
But He did not bear the sins of all men, because they were not
willing.
And what is [the meaning of] "He bare the sins "? Just as in the
Oblation we bear up our sins and say, "Whether we have sinned
voluntarily or involuntarily, do Thou forgive," that is, we make
mention of them first, and then ask for their forgiveness. So also
was it done here. Where has Christ done this? Hear Himself
saying, "And for their sakes I sanctify Myself." (John xvii.
19.) Lo! He bore the sins. He took them from men, and bore
them to the Father; not that He might determine anything against them
[mankind], but that He might forgive them.
"Unto them that look for Him shall He appear" (he says) "the
second time without sin unto salvation." What is "without sin"? it
is as much as to say, He sinneth not. For neither did He die as
owing the debt of death, nor yet because of sin. But how "shall He
appear "? To punish, you say. He did not however say this, but
what was cheering; "shall He appear unto them that look for Him,
without sin unto salvation." So that for the time to come they no
longer need sacrifices to save themselves, but to do this by deeds.
(Chap. x. 1.) "For" (he says) "the Law having a shadow of
the good things to come not the very image of the things"; i.e. not
the very reality. For as in painting, so long as one [only] draws
the outlines, it is a sort of "shadow" but when one has added the
bright paints and laid in the colors, then it becomes "an image."
Something of this kind also was the Law.
"For" (he says) "the Law having a shadow of the good things to
come, not the very image of the things," i.e. of the sacrifice, of
the remission: "can never by those sacrifices with which they offered
continually make the comers thereunto perfect." (Ver. 2-9)
"For then would they not have ceased to be offered? because that the
worshipers once purged, should have had no more conscience of sins?
But in those sacrifices there is a remembrance again made of sins every
year. For it is not possible that the blood of bulls and of goats
should take away sins. Wherefore when He cometh into the world, He
saith, Sacrifice and offering Thou wouldest not, but a body hast
Thou prepared Me. In burnt-offerings and sacrifices for sin Thou
hast had no pleasure. Then said I, Lo! I come, in the volume of
the book it is written of Me, to do Thy will, O God. Above when
He said, Sacrifice, and offering, and burnt-offerings, and
[offering] for sin Thou wouldest not, neither hadst pleasure
therein, which are offered by the Law, then He said, Lo! I come
to do Thy will, O God! He taketh away the first that He may
establish the second."
Thou seest again the superabundance [of his proofs]? This sacrifice
(he says) is one; whereas the others were many: therefore they had
no strength, because they were many. For, tell me, what need of
many, if one had been sufficient? so that their being many, and
offered "continually," proves that they [the worshipers] were never
made clean. For as a medicine, when it is poweful and productive of
health, and able to remove the disease entirely, effects all after one
application; as, therefore, if being once applied it accomplishes the
whole, it proves its own strength in being no more applied, and this
is its business, to be no more applied; whereas if it is applied
continually, this is a plain proof of its not having strength. For it
is the excellence of a medicine to be applied once, and not often. So
is it in this case also. Why forsooth are they continually cured with
the "same sacrifices "? For if they were set free from all their
sins, the sacrifices would not have gone on being offered every day.
For they had been appointed to be continually offered in behalf of the
whole people, both in the evening and in the day. So that there was
an arraignment of sins, and not a release from sins; an arraignment of
weakness, not an exhibition of strength. For because the first had no
strength, another also was offered: and since this effected nothing,
again another; so that it was an evidence of sins. The "offering"
indeed then, was an evidence of sins, the "continually," an
evidence of weakness. But with regard to Christ, it was the
contrary: He was "once offered." The types therefore contain the
figure only, not the power; just as in images, the image has the
figure of the man, not the power. So that the reality and the type
have [somewhat] in common with one another. For the figure exists
equally in both, but not the power. So too also is it in respect of
Heaven and of the tabernacle, for the figure was equal: for there was
the Holy of Holies, but the power and the other things were not the
same.
What is, "He hath appeared to put away sin by the sacrifice of
Himself"? What is this "putting away"? it is making
contemptible. For sin has no longer any boldness; for it is made of
no effect in that when it ought to have demanded punishment, it did not
demand it: that is, it suffered violence: when it expected to destroy
all men, then it was itself destroyed.
"He hath appeared by the sacrifice of Himself" (he says), that
is, "He hath appeared," unto God, and drawn near [unto Him].
For do not [think] because the High Priest was wont to do this
oftentimes in the year . . . . So that henceforward this is done in
vain, although it is done; for what need is there of medicines where
there are no wounds? On this account He ordained offerings
"continually," because of their want of power, and that a
remembrance of sins might be made.
What then? do not we offer every day? We offer indeed, but making a
remembrance of His death, and this [remembrance] is one and not
many. How is it one, and not many? Inasmuch as that [Sacrifice]
was once for all offered, [and] carried into the Holy of Holies.
This is a figure of that [sacrifice] and this remembrance of that.
For we always offer the same, not one sheep now and tomorrow another,
but always the same thing: so that the sacrifice is one. And yet by
this reasoning, since the offering is made in many places, are there
many Christs? but Christ is one everywhere, being complete here and
complete there also, one Body. As then while offered in many
places, He is one body and not many bodies; so also [He is] one
sacrifice. He is our High Priest, who offered the sacrifice that
cleanses us. That we offer now also, which was then offered, which
cannot be exhausted. This is done in remembrance of what was then
done. For (saith He) "do this in remembrance of Me." (Luke
xxii. 19.) It is not another sacrifice, as the High Priest,
but we offer always the same, or rather we perform a remembrance of a
Sacrifice.
But since I have mentioned this sacrifice, I wish to say a little in
reference to you who have been initiated; little in quantity, but
possessing great force and profit, for it is not our own, but the
words of Divine SPIRIT. What then is it? Many partake of this
sacrifice once in the whole year, others twice; others many times.
Our word then is to all; not to those only who are here, but to those
also who are settled in the desert. For they partake once in the
year, and often indeed at intervals of two years.
What then? which shall we approve? those [who receive] once [in
the year]? those who [receive] many times? those who [receive]
few times? Neither those [who receive] once, nor those [who
receive] often, nor those [who receive] seldom, but those [who
come] with a pure conscience, from a pure heart, with an
irreproachable life. Let such draw near continually; but those who
are not such, not even once. Why, you will ask? Because they
receive to themselves judgment, yea and condemnation, and punishment,
and vengeance. And do not wonder. For as food, nourishing by
nature, if received by a person without appetite, ruins and corrupts
all [the system], and becomes an occasion of disease, so surely is
it also with respect to the awful mysteries. Dost thou feast at a
spiritual table, a royal table, and again pollute thy mouth with
mire? Dost thou anoint thyself with sweet ointment, and again fill
thyself with ill savors?
Tell me, I beseech thee, when after a year thou partakest of the
Communion, dost thou think that the Forty Days are sufficient for
thee for the purifying of the sins of all that time? And again, when
a week has passed, dost thou give thyself up to the former things?
Tell me now, if when thou hast been well for forty days after a long
illness, thou shouldest again give thyself up to the food which caused
the sickness, hast thou not lost thy former labor too? For if natural
things are changed, much more those which depend on choice. As for
instance, by nature we see, and naturally we have healthy eyes; but
oftentimes from a bad habit [of body] our power of vision is injured.
If then natural things are changed, much more those of choice. Thou
assignest forty days for the health of the soul, or perhaps not even
forty, and dost thou expect to propitiate God? Tell me, art thou in
sport?
These things I say, not as forbidding you the one and annual coming,
but as wishing you to draw near continually.
These things have been given to the holy. This the Deacon also
proclaims when he calls on the holy; even by this call searching the
faults of all. For as in a flock, where many sheep indeed are in good
health, but many are full of the scab, it is needful that these should
be separated from the healthy; so also in the Church: since some
sheep are healthy, and some diseased, by this voice he separates the
one from the other, the priest [I mean] going round on all sides by
this most awful cry, and calling and drawing on the holy. For it is
not possible that a man should know the things of his neighbor, (for
"what man," he says, "knoweth the things of a man, save the spirit
of man which is in him?"--1 Cor. ii. 11): he utters this
voice after the whole sacrifice has been completed, that no person
should come to the spiritual fountain carelessly and in a chance way.
For in the case of the flock also (for nothing prevents us from again
using the same example), the sickly ones we shut up within, and keep
them in the dark, and give them different food, not permitting them to
partake either of pure air, or of simple grass, or of the fountain
without [the fold]. In this case then also this voice is instead of
fetters.
Thou canst not say, 'I did not know, I was not aware that danger
attends the matter.' Nay surely Paul too especially testified this.
But wilt thou say, 'I never read it'? This is not an apology,
but even an accusation. Dost thou come into the Church every day and
yet art ignorant of this?
However, that thou mayest not have even this excuse to offer, for
this cause, with a loud voice, with an awful cry, like some herald
lifting up his hand on high, standing aloft, conspicuous to all, and
after that awful silence crying out aloud, he invites some, and some
he forbids, not doing this with his hand, but with his tongue more
distinctly than with his hand. For that voice, falling on our ears,
just like a hand, thrusts away and casts out some, and introduces and
presents others.
Tell me then, I beseech [you], in the Olympic games does not the
herald stand, calling out with loud and uplifted voice, saying,
"Does any one accuse this man? Is he a slave? Is he a thief? Is
he one of wicked manners?" And yet, those contests for prizes are
not of the soul nor yet of good morals, but of strength and the body.
If then where there is exercise of bodies, much examination is made
about character, how much rather here, where the soul is alone the
combatant. Our herald then even now stands, not holding each person
by the head, and drawing him forward, but holding all together by the
head within; he does not set against them other accusers, but
themselves against themselves. For he says not, "Does any one
accuse this man?" but what? "If any man accuse himself." For
when he says, The Holy things for the holy, he means this: "If
any is not holy, let him not draw near."
He does not simply say, "free from sins," but, "holy." For it
is not merely freedom from sins which makes a man holy, but also the
presence of the Spirit, and the wealth of good works. I do not
merely wish (he says) that you should be delivered from the mire, but
also that you should be bright and beautiful. For if the Babylonian
King, when he made choice of the youths from the captives, chose out
those who were beautiful in form, and of fair countenance: much more
is it needful that we, when we stand by the royal table, should be
beautiful in form, [I mean] that of the soul, having adornment of
gold, our robe pure, our shoes royal, the face of our soul
well-formed, the golden ornament put around it, even the girdle of
truth. Let such an one as this draw near, and touch the royal cups.
But if any man clothed in rags, filthy, squalid, wish to enter in to
the royal table, consider how much he will suffer, the forty days not
being sufficient to wash away the offenses which have been committed in
all the time. For if hell is not sufficient, although it be eternal
(for therefore also it is eternal), much more this short time. For
we have not shown a strong repentance, but a weak.
Eunuchs especially ought to stand by the King: by eunuchs, I mean
those who are clear in their mind, having no wrinkle nor spot, lofty
in mind, having the eye of the soul gentle and quick-sighted, active
and sharp, not sleepy nor supine; full of much freedom, and yet far
from impudence and overboldness, wakeful, healthful, neither very
gloomy and downcast, nor yet dissolute and soft.
This eye we have it in our own power to create, and to make it
quicksighted and beautiful. For when we direct it, not to the smoke
nor to the dust (for such are all human things), but to the delicate
breeze, to the light air, to things heavenly and high, and full of
much calmness and purity, and of much delight, we shall speedily
restore it, and shall invigorate it, as it luxuriates in such
contemplation. Hast thou seen covetousness and great wealth? do not
thou lift up thine eye thereto. The thing is mire, it is smoke, an
evil vapor, darkness, and great distress and suffocating cares. Hast
thou seen a man cultivating righteousness, content with his own, and
having abundant space for recreation, having anxieties, not fixing his
thoughts on things here? Set [thine eye] there, and lift up on
high; and thou wilt make it far the most beautiful, and more
splendid, feasting it not with the flowers of the earth, but with
those of virtue, with temperance, moderation, and all the rest. For
nothing so troubles the eye as an evil conscience ("Mine eye," it
is said, "was troubled by reason of anger"--Ps. vi. 7);
nothing so darkens it. Set it free from this injury, and thou wilt
make it vigorous and strong, ever nourished with good hopes.
And may we all make both it and also the other energies of the soul,
such as Christ desires, that being made worthy of the Head who is set
over us, we may depart thither where He wishes. For He saith, "I
will that where I am, they also may be with Me, that they may behold
My glory." (John xvii. 24.) Which may we all enjoy in Christ
Jesus our Lord, with whom to the Father together with the Holy
Ghost be glory, might, honor, now and for ever and world without
end. Amen.
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