ACC ~ Hebrews 9 v11 - 28

OVERVIEW:

Whereas the levitical high priest does not offer his own blood, Christ offers his own once and for all. A will requires a death to become effective; thus with Christ’s death the New Testament became valid. Christ became the mediator by bringing God’s words to us and adding his death to them. He is the mediator of the New Testament. A testament is made toward the last day, that is, the day of death. But, because of Christ’s death, our dying will be not death but a sleep, for after dying is living. A will also needs witnesses, and we, the apostles and the whole Trinity bear witness to him (CHRYSOSTOM, AUGUSTINE). A last will and testament is of this character: it makes some heirs and some disinherited (CHRYSOSTOM) through the death of the testator (AUGUSTINE).

Those things written in the law are “copies” and “forms” of living and true things, which we can perceive with our spiritual senses (CHRYSOSTOM, ORIGEN). For instance, the Jewish temple built by people signified the Lord’s sacred body (BEDE). The tent of meeting in which Christ entered for sacrifice is not a small one made with human hands but a perfect one (EPHREM), the dwelling of grace (SEVERIAN). He is robed in perfection (ORIGEN).

The faithful are cleansed by the Lord’s blood (ISAAC, CHRYSOSTOM) and are sanctified (CHRYSOSTOM); that cleansing applies to body and soul (CYRIL OF JERUSALEM). Through the sacrifice of Jesus they are granted the ability to conduct saintly lives (CLEMENT OF ALEXANDRIA) and even to defy death (CHRYSOSTOM). Having died once for sin (PHOTIUS, OECUMENIUS), he will appear a second time, not in order to die for sins, for which he has already died, but in order to appear in a new world (THEODORE). In this new world there will be no sins in those who in hope expect salvation through him (EPHREM) who granted us entrance into heaven (CHRYSOSTOM) and even passage to the throne of God (ORIGEN). However, it is in the eschatological “end of the age,” when all sinners are brought to order and sin is no more (BEDE), that the salvific work of Christ is fulfilled and perfected (ORIGEN, CHRYSOSTOM). Eucharistic sacrifice is a remembrance of Christ’s sacrifice as well as the “end of the age” (CHRYSOSTOM); and the activity of the Holy Spirit is evident in the sacrifice of the Lord and in the Eucharistic offering (BEDE).

9:11 | Priest of the Good Things

THE FUTURE HIGH PRIEST. EPHREM THE SYRIAN: All these things, as I have said, were performed according to rules by infirm priests up to the time when God made a correction. From that time “Christ” came “as a high priest” not of sacrifices but of “good things.” And he entered “the tent”—not a small one “made with hands” but a huge and perfect one, which is not the product of human work—“that is, not of this creation,” because it was made out of nothing, unlike that tent which was erected with the spoils of the Egyptians. COMMENTARY ON THE EPISTLE TO THE HEBREWS 9.

NOT MADE WITH HANDS. THEODORET OF CYR: Here he referred to human nature, which Christ the Lord assumed. It was not made in accordance with the law of marriage: the all-holy Spirit was responsible for the tabernacle. INTERPRETATION OF HEBREWS 9.

THE NEW TABERNACLE OF THE CHURCH. SEVERIAN OF GABALA: The tent built under Moses was to signify servitude [to the law]. Therefore, the more perfect tent is the dwelling of grace, the body of Christ whose head is Christ himself. FRAGMENTS ON THE EPISTLE TO THE HEBREWS 9.11.

THE ROBE OF PERFECTION. ORIGEN: It ought to be observed that the priest uses certain clothes while he is in the ministry of sacrifices and other clothes when he goes out to the people. Paul, the wisest of the high priests and the most knowledgeable of the priests, used to do this. When he was in the assembly of the perfect or, as it were, placed in the “Holy of Holies,” having put on the robe of perfection, he used to say, “Among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God. … None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory.” But nevertheless, after all these things, “going out to the people,” he changes his robe and puts on another one, greatly inferior to that one. And what does he say? “I decided to know nothing among you except Jesus Christ and him crucified.” You see, therefore, how this most learned priest, when he is among the perfect ones as in “the Holy of Holies,” uses one robe of doctrine. But when “he goes out” to those who are not capable, he changes the robe of the word and teaches lesser things. And he gives to some “milk” to drink as “children,” to others he gives “solid food,” of course, for those who, insofar as they are able, “have their faculties trained to distinguish good from evil.” Thus, Paul knew how to change robes and to use one with the people, another in the ministry of the sanctuary.

But the high priest of high priests, and the priest of priests, is our Lord and Savior, about whom the apostle said, “He is a high priest of the good things that have come.” Hear how first he did these things and so left them for his disciples to imitate. The Gospel refers to this, saying, “In parables he spoke to the crowds, and without parables he did not speak to them. But separately he explained them to his disciples.” You see how he taught that the high priest ought to use certain garments when he went out “to the crowds” and others when he ministered to the experienced and “perfect” in the sanctuary. So we must choose and do, lest Jesus find us so unprepared and bound to the cares of the world that he speaks to us as to the crowds “in parables,” that, “seeing, we may not see, and, hearing, we may not hear.” Rather, let us be worthy to be found among those to whom he says, “To you it has been given to know the secrets of the kingdom of heaven.” HOMILIES ON LEVITICUS 4.6.4-5.

THE BODY AS TABERNACLE VEIL IN HEAVEN. CHRYSOSTOM: Well did he say, “greater and more perfect tent,” since God the Word and all the power of the Spirit dwells therein, “for it is not by measure that he gives the Spirit.” “More perfect,” as being both without blame 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,” if humankind had constructed it. Nor yet is it “of this creation,” that is, not of these created things, but spiritual, of the Holy Spirit.

See how he calls the body tent and curtain and heaven: “Through the greater and more perfect tent.” “Through the curtain, that is, through his flesh.” And again, “into the inner shrine behind the curtain.” And again, “entering into heaven itself, now to appear in the presence of God.” Why then does he say this? In accordance with whether one thing or another is signified. I mean, for instance, the heaven is a curtain, for as a curtain it walls off the Holy of Holies; the flesh is a curtain hiding the Godhead; and the tent likewise holds the Godhead. Again, heaven is a tent, for the priest is there within. ON THE EPISTLE TO THE HEBREWS 15.4.

THE YEARS TO BUILD THE TEMPLE, THE DAYS TO RAISE IT UP AGAIN. BEDE: “The Jews said, ‘It has taken forty-six years to build this temple, and will you raise it up in three days?’” They answered as they understood. But lest we too should perceive our Lord’s spiritual word in a carnal way, the Evangelist subsequently explained what temple it was of which he was speaking. … This number forty-six of years is most apt for the perfecting of our Lord’s physical body. Writers of natural history tell us that the form of the human body is completed within this number of days. During the first six days after conception it has a likeness to milk; during the following nine days it is changed into blood; next, in twelve days it becomes solid; during the remaining eighteen days it is formed into the perfect features of all its members; and after this, during the time remaining until birth, it increases in size. Six plus nine plus twelve plus eighteen make forty-five. If to this we add one, that is the day on which the body, divided into its separate members, begins to grow. We find the same number of days in the building up of our Lord’s body as there were years in the construction of the temple.

And because that temple made by human hands prefigured our Lord’s most sacred body, which he took from the Virgin, and in like manner pointed to his body which is the church, and to the body and soul of each one of the faithful, as we find in quite a few places in the Scriptures. HOMILIES ON THE GOSPELS 2.1.

9:12-14 | Securing an Eternal Redemption

FOR ALL NATIONS. EPHREM THE SYRIAN: Our Lord did not enter yearly like their high priest. After his coming he entered only once, not into the shrine which ceases, like their priesthood, but “into the Holy” of Holies of eternity, and he made a propitiation through his blood for all nations. COMMENTARY ON THE EPISTLE TO THE HEBREWS.

THE REPRESENTATIVE OF HUMANITY. OECUMENIUS: Since he deemed it worthy to be the head of humanity, the apostle says that the things accomplished by us were accomplished by him. FRAGMENTS ON THE EPISTLE TO THE HEBREWS 9.12.

MOUNT ABOVE EARTHLY SENSES. ORIGEN: This is what the letter of the law explains to us, so that, collecting seeds of mysteries from them, we may use them as steps to climb from the lowly to a lofty place, from earthly to heavenly things. Therefore, my hearer, climb up now, if you can, and mount above earthly senses by the contemplation of your mind and by the discernment of your heart. Forget for a while earthly concerns; climb above the clouds and above heaven itself by the tread of your mind. Seek there the tabernacle of God where “Jesus has entered.” HOMILIES ON NUMBERS 3.3.

BLOOD OF BULLS, BLOOD OF CHRIST. CHRYSOSTOM: For, he says, if “the blood of bulls” is able to purify the flesh, much more shall the blood of Christ wipe away the defilement of the soul. Because you may not suppose when you hear the word sanctifies that it is some great thing, he marks out and shows the difference between each of these purifications and how the one of them is high and the other low. And he says it is so with good reason, since that is “the blood of bulls” and this “the blood of Christ.” ON THE EPISTLE TO THE HEBREWS 15.5.

SELF-CONTROL MEANS INDIFFERENCE TO WORKS OF DEATH. CLEMENT OF ALEXANDRIA: We ought to examine not merely one single form of self-control in sexual matters but the other objects which our soul self-indulgently desires, not content with bare necessities but making a fuss about luxury. Self-control means indifference to money, comfort and property, a mind above spectacles, control of the tongue, mastery of evil thoughts. It actually happened that some angels suffered a failure of self-control, were overpowered by sexual desire and fell from heaven to earth. Valentinus in his letter to Agathopus says, “Jesus showed his self-control in all that he endured. He lived in the practice of Godhead. He ate and drank in a way individual to himself without excreting his food. Such was his power of self-control that the food was not corrupted within him, since he was not subject to corruption.” So we embrace self-control out of the love we bear the Lord and out of its honorable status, consecrating the temple of the Spirit. It is honorable “to emasculate oneself” of all desire “for the sake of the kingdom of heaven” and “to purify the conscience from dead works to serve the living God.” STROMATEIS 3.7.59.

DEAD WORKS DEFILE THE CONSCIENCE. CHRYSOSTOM: “Shall purify your conscience,” the apostle says, “from dead works.” And well said he “from dead works”; if any man touched a dead body, he was polluted. And here also, if any touch a “dead work,” those ones are defiled through their conscience. … Here the apostle declares that it is not possible while one has “dead works to serve the living God,” for they are both dead and false. ON THE EPISTLE TO THE HEBREWS 15.5.

9:15-17 | The Mediator of a New Covenant

HE DIED FOR US. CHRYSOSTOM: How did he become mediator? He brought words from God and brought them to us, conveying what came from the Father and adding his own death. We had offended; we ought to have died. He died for us and made us worthy of the covenant. By this is the covenant secure, in that henceforward it is not made for the unworthy. ON THE EPISTLE TO THE HEBREWS 16.2.

THE DEATH OF THE TESTATOR WAS PREFIGURED. AUGUSTINE: Inasmuch as the apostle says to the Hebrews, “A will takes effect only at the death of the one who made it,” he therefore asserts that, with Christ’s death for us, the new covenant has become valid. Its likeness was the old covenant, in which the death of the testator was prefigured in the sacrificial victim. Therefore, if one should ask how it is that we, in the words of the same apostle, are “children and heirs of God and fellow heirs with Christ,” since of course the inheritance is made valid by the death of the deceased and since an inheritance cannot be understood in any other way, the answer is this: he himself having in fact died, we have become heirs because we were also called his sons. “The sons of the bridegroom,” he says, “do not fast while the bridegroom is with them.” Therefore we are called his heirs, for he has left the peace of the Church, a peace which we possess in this life, in our possession through faith in the divine plan of salvation revealed in time. ON EIGHTY-THREE VARIED QUESTIONS 75.1.

WHY A COVENANT? CHRYSOSTOM: It was probable that many of those who were weaker 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 covenants are established and obtain their force when those who have made them are not living but dead. “Therefore,” he says, “he is the mediator of a new covenant.” A covenant is made toward the last day, the day of death.

And a covenant is of this character: it makes some heirs and some disinherited. So in this case also. “I desire that they also,” Christ says, “may be with me where I am.” And again of the disinherited, hear him saying, “I do not pray for” all, “but for those who believe in me through their word.” Again, a covenant 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 to you.” Again, a covenant ought to have witnesses. Hear him again saying, “I bear witness to myself, and the Father who sent me bears witness to me.” And again, “he will bear witness to me,” speaking of the Spirit. The twelve apostles too he sent, saying, “Bear witness before God.” ON THE EPISTLE TO THE HEBREWS 16.1.

9:19-22 | Sprinkled with the Blood

THE ASHES OF A HEIFER, THE SUFFERING OF HUMANITY. THEODORET OF CYR: Since the divine nature is immortal, through the blood of the victims he realized the type of death and confirmed the covenant. Since God the Word became man and took a mortal body, there was no longer need of brute beasts as offerings; instead, he confirmed the new covenant with his own blood, the type corresponding to the shadow and the reality to the body. The water was a type of baptism, the blood of brute beasts the saving blood, the heat of the hyssop the grace of the divine Spirit, the scarlet wool the new garment, the piece of cedar (being a wood that does not rot) the impassible divinity, the ashes of a heifer the suffering of humanity. INTERPRETATION OF HEBREWS 9.

WHY IS THE BOOK OF THE TESTAMENT SPRINKLED? CHRYSOSTOM: “When every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, ‘This is the blood of the covenant which God commanded you.’ ” Tell me then, why is the book of the covenant 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. “And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.” Why the “almost”? Why did he qualify it? Because those ordinances were not a perfect purification or a perfect forgiveness of sins, but [they were] half-complete and in a very small degree. But in this case he says, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.”

Where then is “the book”? He purified their minds. They themselves then were the books of the new covenant. But where are “the vessels used in worship”? They are themselves. And where is “the tabernacle”? Again, they are; for “I will live in them,” he says, “and move among them.” ON THE EPISTLE TO THE HEBREWS 16.3-4.

CLEANSED BY THE LORD’S BLOOD. PHILOXENUS OF MABBUG: Vice is a sickness of the soul, and delusion is a loss of truth. Most men who are sick with the disease of vice and delusion proclaim health and are lauded by men. Unless the soul is cured from vice and is found in her natural state of health (with which she was created) so that she can be reborn by health of spirit, it is impossible for a man to desire the supernatural things of the Spirit. For so long as the soul is sick with passions, her senses have no perception of what is spiritual, and she does not even know how to desire it, saving only from the hearing of the ears and from writings. … Those who desire perfection must keep all the commandments, since the working of the commandments heals the powers of the soul. The practice of the commandments is not accomplished simply and by chance, for it is written that, “There is no remission without the shedding of blood.” Our nature first received renewal through the incarnation of Christ, and it participated in His passion and death, and then, after the renewal of the shedding of blood, our nature was renewed and sanctified and became able to receive his new and perfect commandments. For if the new commandments had been given to men before the shedding of the Lord’s blood, before our nature was renewed and sanctified, then it is perhaps possible that even the new commandments, like those of old, would have merely cut off vice from the soul but would have been unable completely to pluck out the very root of vice from her. But now it is not so; now there is a secret labour that accompanies the new, spiritual commandments. When the soul keeps these through the circumspection of the fear of God, they renew her, sanctify her and secretly heal all her members. For it is obvious which passion is quietly cured in the soul by each commandment. The operation of the commandments is perceived only by the healer and the healed, after the likeness of the woman who had an issue of blood. LETTER TO ABBA SYMEON OF CAESAREA.

9:23-24 | In the Presence of God on Our Behalf

COPIES AND FORM. ORIGEN: Paul, writing to the Hebrews—those, of course, who were indeed reading the law and had meditated on these things and were examining them well but lacked understanding as to how the sacrifices should be understood—says, “For Christ has entered not into a sanctuary made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God on our behalf.” And again he says about the offerings, “He did this once for all when he offered up himself.” But why do we seek testimonies from these one by one? If anyone examines the entire epistle written to the Hebrews—and especially this place, where he compares the high priest of the law with the high priest of the promise, of whom it is written, “You are a priest forever after the order of Melchizedek”—he will find how this entire passage of the apostle shows that those things which were written in the law are “copies” and “forms” of living and true things. HOMILIES ON LEVITICUS 9.2.1.

HEAVEN IS WHAT IS OURS. CHRYSOSTOM: “Thus it was necessary for the copies,” he says, “of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these.” And how are they “copies of the heavenly things”? And what does he mean now by “the heavenly things”? 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.” The cherubim appeared on earth but yet are heavenly. And why do I say “appeared”? No, rather, they dwell on earth, as indeed in paradise, but this is nothing, for they are heavenly. And “our commonwealth is in heaven,” and yet we live here. “But these are the heavenly things,” that is, the philosophy which exists among us, those who have been called to heaven.

“With better sacrifices than these.” What is “better” is better than something else that is good. Therefore, “the copies of the heavenly things” have become good, though the copies were not evil; else the things whereof they are copies would also have been evil. If then we are heavenly and have obtained such a sacrifice, let us stand in awe. 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 whether one is or is not of the earth is the effect of moral disposition and choice. For instance, God is said to be in heaven. Why? 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 make our home with him.” 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. ON THE EPISTLE TO THE HEBREWS 16.6-7.

THE HEAVENLY PERSPECTIVE. CHRYSOSTOM: Let us then become heaven. Let us mount up to that height, whence we shall see people 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 is there, we shall not distinguish the emperor or the private person. We shall not know what is gold or what is silver, what is silken or purple raiment. We shall see all things as if they were flies, if we are seated at that height. There is no tumult there, no disturbance or clamor. . . .

For there is no hindrance, no, not any, but that we may rise above all people, if we have the will. For if we are so successful in arts that are beyond the reach of most people, much more may we rise in that which does not require so great labor.

For, tell me, what is more difficult than to walk along a tightrope, 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, nor accuse the Creator. For if he made us unable and then commands, it is an accusation against himself. ON THE EPISTLE TO THE HEBREWS 16.8-9.

THE HOLY OF HOLIES IS HEAVEN. ORIGEN: If the ancient custom of sacrifices is clear to you, let us see what these things also contain according to the mystical understanding. You heard that there were two sanctuaries: one, as it were, visible and open to the priests; the other, as it were, invisible and inaccessible. With the exception of the high priest alone, the others were outside. I think this first sanctuary can be understood as this church in which we are now placed in the flesh, in which the priests minister “at the altar of the whole burnt offerings” with that fire kindled about which Jesus said, “I came to cast fire upon the earth, and would that it were already kindled.” And I do not want you to marvel that this sanctuary is open only to the priests. For all who have been anointed with the chrism of the sacred anointing have become priests, just as Peter says to all the church, “But you are a chosen race, a royal priesthood, a holy nation.” Therefore you are a priestly race, and because of this you approach the sanctuary. … Therefore the priesthood is exercised in this way in the first sanctuary and the offerings are offered. And from this sanctuary the high priest, dressed in the sanctified garments, proceeds and enters into the interior of the veil just as we already pointed out above in citing the words of Paul, “Christ has entered not into a sanctuary made with hands but into heaven itself, now to appear in the presence of God on our behalf.” Therefore, the place of heaven and the throne itself of God are designated by the figure and the image of the interior sanctuary. HOMILIES ON LEVITICUS 9.9.3-5.

INTO HEAVEN ITSELF. PHOTIUS: The statement that “he entered into the heaven itself” must be taken by common agreement as this: “And so that he might not offer himself often, he entered into the very heaven.” For it is characteristic of those entering the “antitypes of the true things” to bear sacrifices “often” and “with blood,” but not of the one entering “into heaven itself.” FRAGMENTS ON THE EPISTLE TO THE HEBREWS 9.24-25.

9:25-26 | Once for All at the End of the Age

THE END OF MANY AGES. ORIGEN: But this world, which is itself called an “age,” is said to be the end of many ages. Now the holy apostle teaches that in the age that was before this, Christ did not suffer, nor even in the age before that; and I do not know that I am able to enumerate the number of previous ages in which he did not suffer. I will show, however, the statements of Paul from which I have arrived at this understanding. He says, “He has appeared once for all at the end of the age to take away sin by the sacrifice of himself.” He says that Christ was made a “sacrifice” once, and “at the end of the ages has appeared to take away sin.” Now after this age, which is said to be made for the consummation of other ages, there will be other ages again to follow; for we have clearly learned this from Paul himself, who says, “that in the ages to come he might show the immeasurable riches of his grace in his kindness toward us.” He did not say “in the age to come” or “in the two ages to come” but “in the ages to come.” I think, therefore, that by his language many ages are indicated. ON FIRST PRINCIPLES 2.3.5.

WHY “AT THE END OF THE WORLD”? CHRYSOSTOM: 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 it had taken place at the beginning, then no one would have believed. He must not die a second time; otherwise all would have been useless. But since later there were many transgressions, with reason he appeared, which he expresses in another place also, “Where sin increased, grace abounded all the more.” “But now once in the end of the world, he has appeared to put away sin by the sacrifice of himself.” ON THE EPISTLE TO THE HEBREWS 17.3.

WE OFFER A REMEMBRANCE OF THIS DEATH. CHRYSOSTOM: 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 a remembrance of it. 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 he says, “Do this in remembrance of me.” It is not another sacrifice, as the high priest, but we offer always the same, or rather we perform a remembrance of a sacrifice. ON THE EPISTLE TO THE HEBREWS 17.6.

THE WORST SINNER WILL BE BROUGHT INTO ORDER. ORIGEN: In trying to reconcile two apostolic passages it has often occurred to me to raise the question of how there can be a consummation of ages at which Jesus has been manifested once for all to do away with sin if there are going to be ages following this age. The passages are these: In Hebrews, “But now at a consummation of the ages he has been manifested once for all to do away with sin through his sacrifice,” but in Ephesians, “In order that he may show forth in the years following, the exceeding riches of his grace in kindness toward us.” Well, conjecturing on a matter so great, I believe that, just as the year’s consummation is its last month after which arises another month’s beginning, so probably the present age is a consummation of numerous ages completing as it were a year of ages, and after it certain coming ages will arise whose beginning is the coming age. In those coming ages God shall show forth the riches of his grace in kindness, when the greatest sinner, who for having spoken ill against the Holy Spirit is held fast by his sin throughout the present age and the coming one from beginning to end, shall after that, I know not how, receive a dispensation. ON PRAYER 27.15.

TYPE, FIGURE AND POWER. CHRYSOSTOM: Do you see again the superabundance of his proofs? This sacrifice, he says, is one. The others were many. Therefore they had no strength, because they were many. For, tell me, what need is there 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 powerful 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. 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 indeed 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. The reality and the type partake of one another. For the type is equal to, but no longer possesses the full strength of, the reality. So too also is it in respect of heaven and of the tent, for the figure was equal; there was the Holy of Holies, but the power and the other things were not the same. ON THE EPISTLE TO THE HEBREWS 17.5.

HE PUT AWAY SIN. THEODORET OF CYR: He completely destroyed the force of sin, promising us immortality; sin is incapable of proving a problem to immortal bodies. INTERPRETATION OF HEBREWS 9.

9:27-28 | To Save Those Who Wait Eagerly

DYING IS NOT DEATH BUT SLEEP. CHRYSOSTOM: “And as it is appointed for men to die once, and after that comes judgment.” He next says why he died once only: because he became a ransom by one death. “It is appointed,” he says “for men to die once.” 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 there is life, indeed a better life, this is not death, but sleep. Since, then, death was to have possession of all, he therefore died that he might deliver us. ON THE EPISTLE TO THE HEBREWS 17.4.

HE ENDURED THE THINGS COMMON TO HUMANKIND. OECUMENIUS: Because he was man along with his being God, he also endured the things common to humankind. For just as people “die one time only, so also Christ died once.” FRAGMENTS ON THE EPISTLE TO THE HEBREWS 9.27.

THE HOLY SPIRIT STRENGTHENS. BEDE: On the day of atonement the high priest was commanded to expiate the sanctuary and the tabernacle of testimony, together with the altar, the priests as well, and the entire people. John showed clearly who that high priest was and what the expiation was when, as Jesus was coming to his baptism, he spoke, saying, “Behold, the Lamb of God, who takes away the sin of the world.” This expiation had been established to be celebrated once during the year because, as the apostle says, “Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” As for the fact that after the high priest went into the sanctuary to make intercession, no other person was permitted to be in the tabernacle until after he came out—this indicates the weakness of the holy church, which was not yet fit to suffer for its faith in him. This was made evident in the case of the apostles themselves, who, when his passion had begun, “all forsook him and fled.” When the expiation was completed, the high priest came forth so that an opportunity might be given to others to go into the tabernacle. When the sacrifice of his passion was over, Christ appeared to his disciples; by giving them the grace of the Holy Spirit he strengthened their heart further for offering to God sacrificial offerings, not only of devoted works and prayer but also of his own blood. I have explained these details about the observance of this festivity under the law so fully in order that you, dear ones, may acknowledge how appropriately the proclamations of new grace took their starting point from it, in which, in so many ways, the working out of this grace and the redemption of the whole world is expressed. HOMILIES ON THE GOSPELS 2.19.

IN ORDER TO APPEAR IN A NEW WORLD. EPHREM THE SYRIAN: “But now once by coming at the end of times” he has suffered, so that through his sacrifice he might destroy sin, which killed the people and all nations together.

In fact “as it is appointed for men to die once” because of their first sin, and “after” death their “judgment” comes, “so Christ too,” by coming, was revealed once and “offered” himself for the sins of everybody. Then “he will appear a second time,” not in order to die for the sins, for which he has already died once, but in order to appear in a new world, where there will be no sins on the part of those who in hope expect salvation through him. COMMENTARY ON THE EPISTLE TO THE HEBREWS.

HE WILL BE SEEN APART FROM SUFFERING. THEODORE OF MOPSUESTIA: Christ having now been seen when he gained mastery over sin, took on death that had power because of sin. When sin had been atoned for, as was reasonable, he also will appear apart from suffering. For “without sin” means that when sin no longer has power, so also he himself will be seen apart from all human suffering. FRAGMENTS ON THE EPISTLE TO THE HEBREWS 9:28.

CHRIST BECAME AS IF A SINNER. OECUMENIUS: He says that “he bore the sins of many” on the cross, in order that he might quell them, paying the penalty that they deserved.

Now the Father sent him, “having made him sin.” For also Christ became as if a sinner, inasmuch as he took on the sins of the whole world and claimed them as his own. But then he paid the penalty that was owed, the punishment belonging to sinners. At last he will come with his Father’s glory, no longer as a sinner, no longer “reckoned among the lawless.” FRAGMENTS ON THE EPISTLE TO THE HEBREWS 9.28.

THE SINS OF MANY, NOT ALL. THEODORET OF CYR: It should be noted, of course, that he bore the sins of many, not of all: not all came to faith, so he removed the sins of the believers only. INTERPRETATION OF HEBREWS 9.