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HEBREWS ix. 15-18.
"And for this cause He is the Mediator of the New Testament, that
by means of death for the redemption of the transgressions that were
under the first Testament, they which are called might receive the
promise of an eternal inheritance. For where a testament is, there
must also of necessity be the death of the testator. For a testament
is of force after men are dead? otherwise it is of no strength at all
while the testator liveth. Whereupon neither the first [testament]
was dedicated without blood."
IT was probable that many of those who were more weakly would
especially distrust the promises of Christ because He had died. Paul
accordingly out of a superabundance introduced this illustration,
deriving it from common custom. Of what kind is it? He says,
"indeed, on this very account we ought to be of good courage." On
what account? Because testaments are established and obtain their
force when those who have made them are not living, but dead. "And
for this cause," he says, "He is the Mediator of the New
Testament." A Testament is made towards the last day, [the day]
of death.
And a testament is of this character: It makes some heirs, and some
disinherited. So in this case also: "I will that where I am,"
Christ says, "they also may be." (John xvii. 24.) And again
of the disinherited, hear Him saying, "I pray not for" all, "but
for them that believe on Me through their word." (John xvii.
20.) Again, a testament has relation both to the testator, and to
the legatees; so that they have some things to receive, and some to
do, So also in this case. For after having made promises
innumerable, He demands also something from them, saying, "a new
commandment I give unto you." (John xiii. 34.) Again, a
testament ought to have witnesses. Hear Him again saying, "I am
one that bear witness of Myself, and He that sent Me beareth witness
of Me." (John viii. 18.) And again, "He shall testify of
Me" (John xv. 26), speaking of the Comforter. The twelve
Apostles too He sent, saying, "Bear ye witness before God."
"And for this cause" (he says) "He is the Mediator of the New
Testament." What is a "Mediator "? A mediator is not lord of
the thing of which he is mediator, but the thing belongs to one
person, and the mediator is another: as for instance, the mediator of
a marriage is not the bridegroom, but one who aids him who is about to
be married. So then also here: The Son became Mediator between the
Father and us. The Father willed not to leave us this inheritance,
but was wroth against us, and was displeased [with us] as being
estranged [from Him]; He accordingly became Mediator between us
and Him, and prevailed with Him.
And what then? How did He become Mediator? He brought words from
[Him] and brought [them to us], conveying over what came from the
Father to us, and adding His own death thereto. We had offended:
we ought to have died: He died for us and made us worthy of the
Testament. By this is the Testament secure, in that henceforward it
is not made for the unworthy. At the beginning indeed, He made His
dispositions as a father for sons; but after we had become unworthy,
there was no longer need of a testament, but of punishment.
Why then (he would say) dost thou think upon the law? For it placed
us in a condition of so great sin, that we could never have been
saved, if our Lord had not died for us; the law would not have had
power, for it is weak.
And he established this no longer from common custom only, but also
from what happened under the old [Testament]: which especially
influenced them. There was no one who died there: how then could that
[Testament] be firm? In the same way (he says). How? For
blood was there also, as there is blood here. And if it was not the
blood of the Christ, do not be surprised; for it was a type.
"Whereupon," he says, "neither was the first [Testament]
dedicated without blood."
What is "was dedicated "? was confirmed, was ratified. The word
"whereupon" means "for this cause." It was needful that the symbol
of the Testament should be also that of death.
For why (tell me) is the book of the testament sprinkled? (Ver.
19, 20) "For" (he says) "when Moses had spoken every
precept to all the people according to the law, he took the blood of
calves, with water, and scarlet wool, and hyssop, and sprinkled both
the book itself and all the people, saying, This is the blood of the
testament, which God hath enjoined unto you:" Tell me then why is
the book of the testament sprinkled, and also the people, except on
account of the precious blood, figured from the first? Why "with
hyssop"? It is close and retentive? And why the "water"? It
shows forth also the cleansing by water. And why the "wool"? this
also [was used], that the blood might be retained. In this place
blood and water show forth the same thing, for baptism is His
passion.
Ver. 21, 22. "Moreover he sprinkled with blood both the
tabernacle and all the vessels of the ministry. And almost all things
are by the law purged with blood, and without shedding of blood is no
remission." Why the "almost "? why did he qualify it? Because
those [ordinances] were not a perfect purification, nor a perfect
remission, but half-complete and in a very small degree. But in this
case He says, "This is the blood of the New Testament, which is
shed for you, for the remission of sins." (Matt. xxvi. 28.)
Where then is "the book"? He purified their minds. They
themselves then were the books of the New Testament. But where are
"the vessels of the ministry "? They are themselves. And where
is" the tabernacle "? Again, they are; for "I will dwell in
them," He says, "and walk in them." (2 Cor. vi. 16.)
But they were not sprinkled with "scarlet wool," nor yet "with
hyssop." Why was this? Because the cleansing was not bodily but
spiritual, and the blood was spiritual. How? It flowed not from the
body of irrational animals, but from the Body prepared by the
Spirit. With this blood not Moses but Christ sprinkled us, through
the word which was spoken; "This is the blood of the New
Testament, for the remission of sins." This word, instead of
hyssop, having been dipped in the blood, sprinkles all. And there
indeed the body was cleansed outwardly, for the purifying was bodily;
but here, since the purifying is spiritual, it entereth into the
soul,-and cleanseth it, not being simply sprinkled over, but gushing
forth in our souls. The initiated understand what is said. And in
their case indeed one sprinkled just the surface; but he who was
sprinkled washed it off again; for surely he did not go about
continually stained with blood. But in the case of the soul it is not
so, but the blood is mixed with its very substance, making it vigorous
and pure, and leading it to the very unapproachable beauty.
Henceforward then he shows that His death is the cause not only of
confirmation, but also of purification. For inasmuch as death was
thought to be an odious thing, and especially that of the cross, he
says that it purified, even a precious purification, and in regard to
greater things.
Therefore the sacrifices preceded, because of this blood. Therefore
the lambs; everything was for this cause.
Ver. 23. "It was therefore necessary that the Patterns" (he
says) "of the things in the heavens should be purified with these,
but the heavenly things themselves with better sacrifices than these."
And how are they "patterns of things in the heavens "? And what
does he mean now by "the things in the heavens "? Is it Heaven?
Or is it the Angels? None of these, but what is ours. It follows
then that our things are in Heaven, and heavenly things are ours,
even though they be accomplished on earth; since although angels are on
earth, yet they are called Heavenly. And the Cherubim appeared on
earth, but yet are heavenly. And why do I say "appeared "? nay
rather they dwell on earth, as indeed in Paradise: but this is
nothing; for they are heavenly. And, "Our conversation is in
Heaven" (Phil. iii. 20), and yet we live here.
"But these are the heavenly things," that is, the philosophy which
exists amongst us; those who have been called thereto.
With better sacrifices than these." What is "better" is better
than something [else] that is good. Therefore "the patterns also of
things in the heavens" have become good; for not even the patterns
were evil: else the things whereof they are patterns would also have
been evil.
If then we are heavenly, and have obtained such a sacrifice, let us
fear. Let us no longer continue on the earth; for even now it is
possible for him that wishes it, not to be on the earth. For to be
and not to be on the earth is the effect of moral disposition and
choice. For instance; God is said to be in Heaven. Wherefore?
not because He is confined by space, far from it, nor as having left
the earth destitute of His presence, but by His relation to and
intimacy with the Angels. If then we also are near to God, we are
in Heaven. For what care I about Heaven when I see the Lord of
Heaven, when I myself am become a Heaven? "For," He says,
"We will come," I and the Father, "and will make our abode with
him." (John xiv. 23.)
Let us then make our soul a Heaven. The heaven is naturally bright;
for not even in a storm does it become black, for it does not itself
change its appearance, but the clouds run together and cover it.
Heaven has the Sun; we also have the Sun of Righteousness. I said
it is possible to become a Heaven; and I see that it is possible to
become even better than Heaven. How? when we have the Lord of the
Sun. Heaven is throughout pure and without spot; it changes not
either in a storm or in the night. Neither let us then be so
influenced either by tribulations or by "the wiles of the devil"
(Eph. vi.
11), but let us continue spotless and pure. Heaven is high and far
from the earth. Let us also effect this [as regards ourselves]; let
us withdraw ourselves from the earth, and exalt ourselves to that
height, and remove ourselves far from the earth. Heaven is higher
than the rains and the storms, and is reached by none of them. This
we also can do, if we will.
It does appear to be, but is not really so affected. Neither then
let us be affected, even if we appear to be so. For as in a storm,
most men know not the beauty of [heaven,] but think that it is
changed, while philosophers know that it is not affected at all, so
with regard to ourselves also in afflictions; most men think that we
are changed with them, and that affliction has touched our very heart,
but philosophers know that it has not touched us.
Let us then become heaven, let us mount up to that height, and so we
shall see men differing nothing from ants. I do not speak of the poor
only, nor the many, but even if there be a general there, even if the
emperor be there, we shall not distinguish the emperor, nor the
private person. We shall not know what is gold, or what is silver,
or what is silken or purple raiment: we shall see all things as if they
were flies, if we be seated in that height. There is no tumult
there, no disturbance, nor clamor.
And how is it possible (one says) for him who walks on the earth, to
be raised up to that height? I do not tell it thee in words, but I
show thee in fact those who have attained to that height. Who then are
they?
I mean such as Paul, who being on earth, spent their lives in
heaven. But why do I say "in heaven "? They were higher than the
Heaven, yea than the other heaven, and mounted up to God Himself.
For, "who" (he says) "shall separate us from the love of
Christ? shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword?" (Rom. viii. 35.) And
again, "while we look not at the things which are seen, but at the
things which are not seen." (2 Cor. iv. 18.) Seest thou that
he did not even see the things here? But to show thee that he was
higher than the heavens, hear him saying himself, "For I am
persuaded that neither death, or life, nor things present, nor things
to come, nor height, nor depth, nor any other creature, shall be
able to separate us from the love of Christ." (Rom. viii. 38,
39.)
Seest thou how thought, hurrying past all things, made him higher not
than this creation only, not than these heavens, but even [than any
other also] if any other there were? Hast thou seen the elevation of
his mind? Hast thou seen what the tent-maker became, because he had
the will, he who had spent his whole life in the market-place?
For there is no hindrance, no not any, but that we may rise above all
men, if we have the will. For if we are so successful in arts that
are beyond the reach of the generality, much more in that which does
not require so great labor.
For, tell me, what is more difficult than to walk along a tight
rope, as if on level ground, and when walking on high to dress and
undress, as if sitting on a couch? Does not the performance seem to
us to be so frightful, that we are not even willing to look at it, but
are terrified and tremble at the very sight? And tell me, what is
more difficult than to hold a pole upon your face, and when you have
put up a child upon it, to perform innumerable feats and delight the
spectators? And what is more difficult than to play at ball with
swords? And tell me what is harder than thoroughly to search out the
bottom of the sea? And one might mention innumerable other arts.
But easier than all these, if we have the will, is virtue, and the
going up into Heaven. For here it is only necessary to have the
will, and all [the rest] follows. For we may not say, I am
unable, neither accuse the Creator. For if He made us unable, and
then commands, it is an accusation against Himself.
[10.] How is it then (some one says) that many are not able?
How is it then that many are not willing? For, if they be willing,
all will be able.
Therefore also Paul says, "I would that all men were even as I
myself" (1 Cor. vii.
7), since he knew that all were able to be as himself. For he would
not have said this, if it had been impossible. Dost thou wish to
become [such]? only lay hold on the beginning.
Tell me now, in the case of any arts, when we wish to attain them,
are we content with wishing, or do we also engage with the things
themselves? As for instance, one wishes to become a pilot; he does
not say, I wish, and content himself with that, but he also puts his
hand to the work. He wishes to become a merchant; he does not merely
say, I wish, but he also puts his hand to the work. Again he wishes
to travel abroad, and he does not say, I wish, but he puts his hand
to the work. In everything then, wishing alone is not sufficient,
but work must also be added; and when thou wishest to mount up to
heaven, dost thou merely say, "I wish "?
How then (he says) saidst thou that willing is sufficient? [I
meant] willing joined with deeds, the laying hold on the thing
itself, the laboring. For we have God working with us, and acting
with us. Only let us make our choice, only let us apply ourselves to
the matter as to work, only let us think earnestly about it, only let
us lay it to heart, and all follows. But if we sleep on, and as we
snore expect to enter into heaven, how shall we be able to obtain the
heavenly inheritance?
Let us therefore be willing, I exhort you, let us be willing. Why
do we carry on all our traffic with reference to the present life,
which tomorrow we shall leave? Let us choose then that Virtue which
will suffice us through all eternity: wherein we shall be continually,
and shall enjoy the everlasting good things; which may we all attain,
in Christ Jesus our Lord, with whom to the Father together with the
Holy Ghost be glory, power, honor, now and for ever and world
without end. Amen.
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