[3054] eiserchomenen ; probably used by St. Chrys. as if ten sarka had preceded.
[3055] The pointing has been changed in this place. In Mr. Field's edition the passage stands thus: katapetasma ho ouranos; hosper gar apoteichizei ta hagia katapetasma, he sarx kruptousa ten theoteta. The translation is made as if the pointing was ta hagia; katapetasma he sarx, kruptousa ten th. Otherwise we must supply he sarx before ho sper. [The pointing is better as it stands; at most, it is only necessary to understand katapetasma after sarx, which the contrast plainly suggests.--F.G.]
[3056] a ll hama elthe, or, "but [became so] as soon as He came."
[3057] e phapax
[3058] ha giou ; so also Sav. and Ben.
[3059] e pisemainetai
[3060] Here and again below the Catena and Mutianus read "eternal," and so one ms. a priori manu. [The reading aioniou of the Textus Receptus is far better supported, and is retained by all critical editors. It is also the reading of one of Field's mss., although with ha giou written above it.--F.G.]
[3061] to logistikon
[3062] tiktomenos diaphtheirei
[3063] monomachos. The reading of the common editions is [kan doulos e] kan eleutheros, kan monachos. The word monachos had been at a very early period written by some copyists for monomachos (Mutianus has monachus ), and the interpolator misapprehending the drift of the passage had inserted kan eleutheros. Mr. Field many years ago in earlier volumes of his edition, suggested the true reading here, as also the word theriomachois ( bestialibus Mut.) just below, for which theomachois had been substituted in the common texts. Both conjectures are now confirmed by ms. authority. The gladiators, especially the bestiarii, who fought with wild beasts, were regarded as a most degraded class.
[3064] theriomachois
[3065] phusei eidechtheis
[3066] e pitrimmasi, what they rub on.
[3067] duseidia. Mut. and one ms. have dusodia, "ill savor."
[3068] e klueis
[3069] ta hemetera
[3070] politismos
[3071] choreuei
[3072] a nakanchazomen
[3073] diamokontai
Homily XVI.
Hebrews ix. 15-23
"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. [3074] For a testament is of force after men are dead, [3075] otherwise it is of no strength at all while the testator liveth. Whereupon [3076] neither the first [testament] was dedicated [3077] without blood."
[1.] 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, [3078] 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." [3079]
[2.] "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 [3080] 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; [3081] 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 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" [3082] 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. [3083] 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, [3084] for baptism is His passion. [3085]
[4.] Ver. 21, 22. "Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost [3086] 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 [3087] 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.)
[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 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.
[6.] 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" [3088] (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 [3089] 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. [3090] 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. [3091] And, "Our conversation is in Heaven" ( Philip. 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. [3092]
"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.
[7.] If then we are heavenly, and have obtained such a sacrifice, [3093] 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, [3094] far from it, nor as having left the earth destitute of His presence, but by His relation to and intimacy with [3095] 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.