And For This Cause He Is The Mediator Of The New Testament, That By Means Of Death For The Redemption Of The Transgressi
HOMILY XVI
HEB. 9:15–18.
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 WHEN MEN ARE DEAD, SINCE IT HATH NO FORCE AT ALL WHILST THE TESTATOR LIVETH. WHEREUPON NEITHER WAS THAT FIRST [TESTAMENT] DEDICATED WITHOUT BLOOD.
IT was probable that many of those who were more weak in disposition would distrust the promises of Christ for this reason especially, because He had died. Paul accordingly out of a superabundance [of proofs] introduced this illustration, deriving it from common custom. Of what kind is it? ‘Nay rather (he says) 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, saith he, is He 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 has some that are heirs, and some that are disinherited. So in this case also: I will that where I am, saith Christ, these also may be. And again of those who are disinherited, hear Him saying, I pray not for all, but for them that believe on Me through their word. Again, a testament has some things belonging to him who makes the disposition, and some to those who receive; 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 what is [to come] from them, saying, a new commandment I give unto you. 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. And again, He shall testify of Me, speaking of the Comforter. The twelve Apostles too He sent, saying, Bear ye witness before God.
[2.] And for this cause (saith he) He is the Mediator of the New Testament. What is a Mediator? A mediator is not owner of the thing, in respect whereof he is mediator, but the thing belongs to one person, and the mediator is another: as for instance, the mediator in regard to a marriage is not the person who contracts matrimony, but he who aids him who is about to take a wife. So then it is in this instance also. 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 gained Him over.
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. In this way is the Testament secure, in that henceforward it is made unto those that are not unworthy. At the beginning indeed, He made His dispositions as a father for sons; but after we had become unworthy, there was no longer place for a testament, but there was need of punishment.
Why then (he would say) art thou proud on account of 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.
[3.] And he established this no longer from common custom only, but also from the things which had actually happened in [the case of] the old [Testament]: which especially influenced them. There was no one [it might be objected] who died there: how then could that Testament be firm? In the same way (saith he). How? For there also there was blood, just as there is blood here. And if it was not the blood of the Christ, do not be surprised; for it was a figure. Whence, saith he, neither was the first [Testament] inaugurated without blood.
What is was inaugurated? was confirmed, was ratified. The word whence means “for this cause.” It was needful that the symbol of the Testament should be [the symbol] also of death.
For otherwise (tell me) for what object is the book of the testament sprinkled? (ver. 19, 20) For when Moses had spoken to all the people every precept 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 for what object 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 indicates 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 indicate the same thing, for baptism is His passion.
[4.] ver. 21, 22. Yea and in like manner too he sprinkled with blood the tabernacle and all the vessels of the ministry. And according to the law, almost all things are purged with blood, and without blood-shedding no remission takes place. 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 saith, This is the blood of the New Testament, which is shed for you, for remission of sins.
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? These are themselves. And where is the tabernacle? Again, it is themselves; for I will dwell in them, He saith, and walk in them.
[5.] 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 bodies of irrational animals, but from the Body which had been framed 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, inasmuch as the purifying is spiritual, it entereth into the soul, and cleanseth it, not being simply sprinkled over, but springing up like a fountain in our souls. They who have been initiated know what I am speaking of. And in their case indeed [the Priest] sprinkled just the surface; and, on the other hand, the person who was sprinkled washed it off; 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 up with its very substance, making it vigorous and pure, and leading it to the very unapproachable perfection of beauty.
[6.] Henceforward then he shews that His death is the cause not only of confirming [the Covenant], 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 wrought a purification, and a precious purification, and under greater conditions. For this cause the sacrifices preceded, because of this blood. For this cause [were] the lambs; every thing was done 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 by the things in the heavens at this time? Does he [mean] Heaven? Or is it possible that he means the Angels? None of these, but our [Christian rites]. It follows then that our [services] are in Heaven, and our [services] are heavenly, even though they be accomplished on earth; since angels also are on earth, yet they are called Heavenly. And the Cherubim appeared on earth, but yet they are heavenly. And why do I say ‘appeared?’ nay rather they dwell on earth, just as they did in Paradise: but this is nothing; for they are heavenly. And, Our conversation is in Heaven, and yet we live here.
But the heavenly things themselves, that is, the philosophy which exists amongst us; those who have been called yonder.
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 been proved good; for not even the patterns could have been evil: else the things whereof they are patterns would also have been evil.
[7.] 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 on the earth and not to be, 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, God forbid, nor as having left the earth destitute of His presence, but by His close 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 saith, We will come, I and the Father, and will make our abode with him.
Let us then make our own 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 [for us] to become a Heaven; and I see that it is possible [for us] 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, but let us continue spotless and pure. Heaven is high and far distant 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 shall be able to do, if we will.
It does however appear [to be affected by changes], but it is not so affected. Neither then let us be affected [by them], even if we appear to be so. For just as in a storm, people in general know not the beauty of the heaven, but think that it is changed, while philosophic men know that it is not affected at all, so with regard to ourselves also in our afflictions; the many think that we are changed with [changing circumstances], and that our affliction has touched our very heart, but philosophers know that it has not touched us.
[8.] Let us then become heaven, let us mount up to that height, and so we shall see men nowise differing from ants. I do not speak of the poor only, nor the many, but even if there be a great 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 above. There is no tumult there, no disturbance, nor clamour.
And how is it possible (saith one) for him who walks on the earth, to be raised up to that height? I do not tell it thee in words, but I shew thee in fact those who have arrived at that height. Who then are they?
I mean such as Paul, who being on earth, [yet] 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 saith) shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? And again, while we look not at the things which are seen, but at the things which are not seen. Thou seest that he did not even see the things that are here. But to shew thee that he was higher than the heavens, hear him saying himself, For I am persuaded that neither death, nor 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.
Thou seest how thought hurrying past all things, made him higher not than this creation only, not than these heavens [only], but even [than any other also] if any other there were. Thou hast seen the elevation of his mind? Thou hast seen what the tent-maker became, because he had the will, he who had spent his whole life in the market-place?
[9.] 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 labour.
For, tell me, what is more difficult than to walk along a tight rope, just as on level ground, and when walking on high to dress and undress yourself, as if you were 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 a child up 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 in this case it is only necessary to have the will, and all [the rest] follows. For we may not say, I am unable: this would be to accuse the Creator. For if He made us unable, and then gives us commands, it is an accusation against Himself.
[10.] How is it then (some one says) that many are not able? How is it then [tell me] that many are not willing? For, if they be willing, all men will be able. For this cause also Paul saith, I would that all men were even as I myself, 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, does any man wish to become a pilot, he does not say, I wish, and content himself with that, but he also puts his hand to the work. Does he wish to become a merchant, he does not merely say, I wish, but he also takes the matter in hand. Again he wishes to travel abroad, and he does not say, I wish, but he applies himself to the very thing itself. Is it then so, that in every thing wishing alone is not sufficient, but we must needs add action also; and when thou wishest to mount up to heaven, dost thou merely say, ‘I wish?’
How then is it (saith he) that thou saidst that willing is sufficient? [I meant] willing joined with deeds, the [willing] when one lays hold on the thing itself; when one has laboured [at it]. 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 a [real] work, only let us be anxious 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 possession of 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 to-morrow we shall leave? Let us make choice then of 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 honour now and for ever and world without end. Amen.