ACC ~ Hebrews 9 v23 - 24

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.

Heb