For Christ Is Not Entered Into The Holy Places Made With Hands, Which Are The Figures Of The True, But Into Heaven Itsel
HOMILY XVII
HEB. 9:24–26.
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, AT 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. For neither was there anywhere else in the earth a temple constructed such as this, either for costliness, or beauty, or anything else. For God who ordained it, commanded that it should be made with great magnificence, inasmuch as they also were more drawn and allured by things material. For it had bricks of gold in the walls; and any one who wishes may learn this well in the second [book] of Kings, and in Ezekiel, and how many talents of gold were there expended.
But the second [temple] was a more glorious building, on account both of its beauty, and in all other respects. Nor was it on this account alone an object of reverence, 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 shews 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. 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? The very same which [he did] in the instance of the sacrifices, this also he does here. For just as there he set against [them] the death of Christ, so here also he sets the whole heaven against the temple.
[2.] And not by this alone did he point out the difference, but also by adding that The Priest is become more near to God: for he saith, to appear in the presence of God. So that he made the subject one of awe and reverence, 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 God Himself He sees there.
Thou seest that it is for condescension’s sake that the lowly things have been said throughout? How 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 saith) which are the figures of the True. (Those then are true; and these are figures, for the temple too has been so arranged, as the Heaven of Heavens.)
What sayest thou? He who is every where present, and who filleth all things, doth not He appear [in God’s presence] unless He enter into Heaven? Thou seest that all things pertain to the flesh.
To appear, he saith, 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 [to us]? The angels were enemies, He was not an enemy. For that the Angels were enemies, hear, thou what he saith, He made peace as to things on earth and things in Heaven. So that He also entered into Heaven, now to appear in the presence of God for us. He now appeareth, but it is for us.
[3.] Nor yet that He should offer Himself often, as the High Priest entereth into the Holy place every year with blood of others. Thou seest how many are the differences between often and once, between the blood of others, and His own. Great is the interval. He is Himself then both victim and Priest and sacrifice. For if it had not been so, it would have been necessary also to offer many sacrifices, He must have been many times crucified. Since He in that case must often have suffered since the foundation of the world.
In this place he has also veiled over something. But now once in the end of the world. Why at the end of the world? After the many sins. Now if indeed it had taken place at the beginning, and after that no man had believed, and He must not die a second time, all would have been useless. But inasmuch as at a later time the transgressions [of men] were many, it was with reason that He then appeared: which he expresses in another place also, Where sin abounded, grace did much more abound. But now once at the end of the world, hath He been manifested for the putting away of sin by the sacrifice of Himself.
[4.] (ver. 27) And as it is appointed unto men once for all to die, but after that, Judgement. He next says also why He died once [only]: because He became a ransom-price of one death. It had been reserved (saith he) for men once for all to die. This then is [the meaning of] He died once, for all at once. (What then? Do we no longer die that death? We do indeed die [that death], but we do not continue in it: which is [the same thing as] not to die at all. For the tyranny of death, and death indeed, is when he who has died is never more allowed to return to life. But when after dying it is [possible] to live, and that a better life, this is not death, but sleeping.) Since then death was to have possession of all men, for this cause He died that He might deliver us.
ver. 28. So Christ also having been once for all offered. By whom offered? evidently by Himself. Here he not only says that He is Priest, but Victim also, and what is sacrificed. On this account are [the words] having been offered.
Having been once for all offered (he says) to bear [or present] the sins of many. Why of many, and not “of all?” Because not all believed. For He died for all indeed, that is for 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 [He presented] the sins? Just as in the Oblation we bring up [and present] 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. Lo! He brought up the transgressions. He took them from men, and presented them to the Father; not that He might determine any thing against them [mankind], but that He might remit them [the sins].
The second time without sin shall He appear (saith he) to them that look for Him, 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; without sin shall He appear to them that look for Him, unto salvation. So that for the time to come they no longer need sacrifice to save themselves, but do this by works.
[5.] (chap. 10:1) For (he saith) the Law having a shadow of the good things to come, not the very image of the things; i. e. not the very truth [the reality itself]. For as in painting so long as one [only] draws the outline-marks, it is a sort of shadow: but when one has added the bright painting and laid in the colours, then it becomes an image [or exact representation]. Something of this kind also was the Law.
For (he saith) 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: by those same sacrifices by which they offer continually can never make the comers thereunto perfect. (ver. 2–9) For in that case would they not have ceased to be offered, because that the worshippers having been once for all purged, would have had no more conscience of sins? But in them there is a remembrance again made of sins every year. For it is impossible that blood of bulls and 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, nor hadst pleasure therein, which are offered according to 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 (saith he) is one; whereas the others were many: for from this very fact [it follows that] they had not strength, because they were many. For, tell me, what need were there of many, if one had been sufficient? so that their being many, and offered continually, proves that they [the worshippers] were never made clean. For just as a medicine, when it is powerful and productive of health, and able to remove the disease entirely, effects all after one application; just, I say, as, if being once applied it accomplishes the whole, it proves its own strength in being no more applied, and this is its work, to be no more applied; whereas if it is applied continually, it is evident that this is a 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 being 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 even been appointed to be continually offered in behalf of the whole people, both in the evening and in the day. So that what was done 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. While then their being offered was an evidence of sins, their [being offered] continually was an evidence of weakness. But with regard to Christ, it was the contrary: He was offered once for all. 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 truth [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 place, but the power and the other things were not the same.
What is, For the putting away of sin by the sacrifice of Himself, He hath been manifested? 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 exacted punishment, it did not exact it: that is, it suffered violence: when it expected to destroy all men, then it was itself destroyed.
By the sacrifice of Himself (saith he) He has been manifested, that is, He was manifested unto God, and drew 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 that the offerings be continually made, because of their want of power, and that a remembrance of sins might be made.
[6.] What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this [sacrifice] 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 [rite] is a figure of that [sacrifice] and this [sacrifice] of that. For we always offer the same Person, not one sheep now and to-morrow another, but ever the same: so that the sacrifice is one. Since by this reasoning, inasmuch as the offering is made in many places, there are many Christs. God forbid; but Christ is one every where, being complete here and complete there also, one Body. Just then as while offered in many places, He is one body and not many bodies; so also [is there] one sacrifice. He is our High Priest, who offered the sacrifice that cleanses us. That [sacrifice] 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. It is not another sacrifice that we offer, as the High Priest [of old], but always the same, or rather we perform a remembrance of a Sacrifice.
[7.] But inasmuch as 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 profitableness, for what we say is not our own, but the Divine SPIRIT’S. What then is it? Many partake of this sacrifice once in the whole year, others twice; others many times. Our discourse then is [addressed] 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 [as these] draw near continually; but those who are not such, not even once. Why, you will ask? Because they receive to themselves judgement, yea and condemnation, and punishment, and vengeance. And do not thou wonder [at this]. For just as food being by its nature apt to nourish, yet if it is received by a person of ill digestion, 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 savours?
Tell me, I beseech thee, when after the lapse of 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 shouldst again give thyself up to the food which caused the sickness, hast thou not lost thy former labour too? For if things natural admit of alteration, much more those which depend on moral 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 the things of nature admit of alteration, much more those of moral 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 precluding you from the one and annual coming, but as wishing you to draw near continually.
[8.] It is to the holy that these things have been given. This the Deacon also then proclaims when he calls on the holy; even by this call searching the faults of all. For as in a flock, where many sheep are in good health, and many are full of the scab, it is needful that these last should be separated from the healthy ones; so is it also in the Church: since some sheep are healthy, and some diseased, by means of this voice he separates the one from the other, the priest [I mean] going round on all sides by means of this most awful cry, and calling and drawing on the holy. For inasmuch as it is not possible that he being a [mere] man should know the things of his neighbour, (for what man, saith he, knoweth the things of a man, save the spirit of man which is in him?) this voice he utters 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 a bond.
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 is [merely] exercise of bodies, much examination is made about moral 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 saith not, ‘Does any one accuse this man?’ but what? ‘If any man accuse himself.’ For when he saith, The Holy things for the holy, he means this: ‘If any is not holy, let him not draw near.’
He does not simply say, “pure 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 (saith he) that you should be delivered from the mire, but also that you should be fair 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 our ornaments of gold, our robe pure, our shoes royal, the face of our soul well-formed, that the golden ornament should be put around it, even the girdle of truth. Let such an one as this draw near, and let him 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 offences 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 [is] not this short time [sufficient]. For we have not displayed a strong repentance, but a weak.
[9.] Eunuchs especially ought to stand by the King: by eunuchs, I mean those who are fair 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 supernal and high, and full of much calmness and purity, and of much delight, we shall speedily recover 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 vapour, darkness, and great oppressiveness, and suffocating cares. Hast thou seen a man cultivating righteousness, content with what is his own, and having abundant space for recreation, having no cares, no anxieties about things here? Fix [thine eye] there, and lift [it] 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); nothing so darkens it. Set it free from this injury, and thou wilt make it vigorous and strong, ever nourished with good hopes.
And God grant that we all may 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. Which may we all enjoy in Christ Jesus our Lord, with Whom to the Father and also to the Holy Ghost be glory might honour now and for ever and world without end. Amen.