For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας, ἅπαξ κεκαθαρμένους;
Поне́же преста́ли бы бы́ти приноси̑мы, ни є҆ди́нꙋ ктомꙋ̀ и҆мꙋ́щымъ со́вѣсть ѡ҆ грѣсѣ́хъ слꙋжа́щымъ, є҆ди́ною ѡ҆чищє́ннымъ.
"For then would they not have ceased to be offered? because that the worshipers once purged, should have had no more conscience of sins? But in those sacrifices there is a remembrance again made of sins every year."
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 this remembrance of that. For we always offer the same, not one sheep now and to-morrow 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 (saith He) "do this in remembrance of Me." (Luke xxii. 19.) It is not another sacrifice, as the High Priest, but we offer always the same, or rather we perform a remembrance of a Sacrifice.
Homily on Hebrews 17"For they would not have ceased." According to the question, read. For if they had ceased, he says, those sacrifices would certainly not have ceased to be offered, because the consciousness of sins would no longer have been taken away, because it has been once for all purified.
The Pseudo-Oecumenian Catena on HebrewsRead in the interrogative form. If they had ceased from sins, he says, would not the offerings themselves have ceased as well, since those in need of their help would have received it sufficiently and would have had "no more consciousness of sins"? That is, nothing further among what they had recognized would require healing, by virtue of the fact that what was once cleansed is cured.
Commentary on Hebrews481. – Then when he says, otherwise would they not have ceased to be offered? He proves his conclusion from two facts: first, from the rite; secondly, from the condition of the offerings (v. 4).
482. – To prove that the Law did not cleanse perfectly, he uses two facts: first, that there was frequent repetition of the same sacrifices in it. This is his reasoning: If the worshippers had once been cleansed by the same sacrifice, they would no longer have any consciousness of sin, so they would cease offering, because, as has been said, they offered the same sacrifices every year. Therefore, since they did not cease offering, it is a sign that they were not cleansed: 'They that are in health need not a physician, but they that are ill' (Mt. 9:12). But on the other hand, it could be said that that reasoning is not conclusive. For one could say that that offering cleansed from past sins, but not those to come. Therefore, because they sinned often, the offerings had to be repeated frequently. I answer that the way the Apostle speaks excludes this: for since sin is something spiritual, which is opposed to what is heavenly, it was necessary that whatever cleansed from sin should be spiritual and heavenly and, consequently, that it have everlasting power; hence, above (9:12), when he spoke about the power of Christ's sacrifice, he attributed an everlasting power to it, saying, 'having obtained eternal redemption.' But the fact that it has eternal power is enough for sins already committed and sins still to be committed; therefore, it was not necessary to repeat it any more. Hence 'Christ by one oblation perfected forever them that are sanctified' (Heb. 10:14). But the fact that we offer the sacrifice every day seems to contradict the statement that it is not repeated. I answer that we do not offer something different from what Christ offered for us, namely, His blood; hence, it is not a distinct oblation, but a commemoration of that sacrifice which Christ offered: 'Do this in commemoration of me' (Lk. 22:19).
Commentary on HebrewsBut in those sacrifices there is a remembrance again made of sins every year.
ἀλλ’ ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατ’ ἐνιαυτόν·
Но въ ни́хъ воспомина́нїе грѣхѡ́въ на ко́еждо лѣ́то быва́етъ,
If they had become perfect, their priesthood would have ceased, because they should have abstained from their sacrifices. And if their conscience was cleansed from sin, at the same time they would have been cleansed from the impurity of flesh. But "in these sacrifices there is a reminder of sin" every day. "For it is impossible that the blood of bulls and goats should take away sin." Therefore our Lord, who came to this world, said through the mouth of David, "Sacrifices and offerings you have not desired, but a body you have prepared for me," so that the victims of sacrifices might be abolished through his sacrifice.
COMMENTARY ON THE EPISTLE TO THE HEBREWS"But in those sacrifices there is a reminder of sins." In them, he says, those sacrifices are only a reminder and a proof of sins, but there is no longer any forgiveness. And the proof that there is no forgiveness is the continual existence of sacrifices.
The Pseudo-Oecumenian Catena on HebrewsFor, he says, not only are the sacrifices offered for the sins that arise, but rather for all, as they have not been forgiven, for the sins that have already occurred.
The Pseudo-Oecumenian Catena on HebrewsHe showed both the law's limitations and its usefulness: while it cannot remove sins, it mounts an accusation against them, instills fear and obliges one to have recourse to grace.
INTERPRETATION OF HEBREWS 10Sacrifices, he says, produce nothing else except a remembrance of sins, that is, an exposure. They do not provide forgiveness of sins, but by the fact that they are always offered, they show that the sins of the people remain unforgiven. For if sins had been forgiven, what need would there be for sacrifices? By saying "there is a reminder," he gave you to understand that sacrifices were performed not only for subsequent sins, but also for preceding ones, as evidently unforgiven. For annually, as it is said, the blood of bulls was offered for the people. Therefore, since the sins were the same, the same sacrifice was also offered. Yet nowhere were subsequent sins the same as preceding ones. Is it not clear that the former sins remained unresolved, and therefore the same sacrifice was always offered, just as the same medicine, being always applied, shows that the same disease always torments the sick person.
Commentary on HebrewsThe second thing he prefaced is that in the Old Testament a commemoration was made of his own sins and those of the people every year. Therefore, they were abolished. Hence, he says, in these sacrifices there is a reminder of sin year after year. This is true, for mention was made of sins in general, namely, that he was conscious of sin; but special mention is made in the New: 'Confess, therefore, your sins one to another' (Jas. 5:16).
Commentary on HebrewsFor it is not possible that the blood of bulls and of goats should take away sins.
ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας.
невозмо́жно бо кро́ви ю҆́нчей и҆ ко́злей ѿпꙋща́ти грѣхѝ.
"For it is not possible that the blood of bulls and of goats should take away sins."
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; whereas if it is applied continually, this is a plain proof of its not having strength.
Homily on Hebrews 17"For it is impossible for the blood of bulls." Therefore, he shows the truth of what has been said, from the insignificance of the blood.
The Pseudo-Oecumenian Catena on HebrewsHow could the blood of brute beasts declare guiltless some murderer or parricide? This is the reason blessed David also said, "Had you wanted it, I would have offered sacrifice; you will take no delight in burned offerings."
INTERPRETATION OF HEBREWS 10He makes his speech even stronger by pointing out the insignificance of the sacrifices offered and the severity of the disease, just as if someone skilled in the medical art, seeing that a leper is being offered the herb called mercurialis (λινόζωστιν), were to say: it is impossible to cure leprosy with mercurialis (mercury herb).
Commentary on Hebrews483. – Then when he says, For it is impossible that the blood of oxen and goats should take away sins, he proves the same thing by reason of the condition of the things offered. For the offering of oxen and goats, which took place on the day of atonement, was the most solemn of their offerings. And since it was an obscure and imperfect representation of heavenly things, as a shadow, it was impossible that sin be taken away by their blood. This is true, so far as their own power was concerned. But if any sins were remitted, it was due to the power of Christ's blood: 'Shall the holy flesh take away from you your crimes in which you have boasted?' (Jer. 11:15). As if to say: No.
Commentary on HebrewsWherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει· θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι·
Тѣ́мже входѧ̀ въ мі́ръ, гл҃етъ: же́ртвы и҆ приноше́нїѧ не восхотѣ́лъ є҆сѝ, тѣ́ло же соверши́лъ мѝ є҆сѝ:
"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."
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 reality and the type have somewhat in common with one another. For the figure exists equally in both, but not the power.
Homily on Hebrews 17Do you see that the law takes its force from the place? And, since the city is gone, there can no longer be a priesthood. There can be no emperor if there are no armies, no crown, no purple robe, none of the other things that weld together an empire. So, too, there can be no priesthood if sacrifice has been destroyed, if offerings are forbidden, if the sanctuary has been trampled into the dust, if everything that constituted it has disappeared. For the priesthood depended on all these things.…That great and wonderful prophet, David … made it clear that the one kind of sacrifice would be abolished and another brought in to take its place when he said, "You have multiplied, O Lord my God, your wondrous deeds and your thoughts toward us; none can compare with you! Were I to proclaim and tell of them, they would be more than can be numbered." See how wise the prophet is. He said, "You have multiplied your wondrous deeds," and he stood aghast at God's power to work miracles. But he did not go on to tell us about the creation of the things we see—of heaven, earth, and oceans, of water in Egypt or of any other miracles like those. What did he say were wondrous works? "Sacrifice and offering you do not desire." … David went on to say, "But a body you have fitted to me." By this he meant the Lord's body which became the common sacrifice for the whole world, the sacrifice which cleansed our souls, canceled sin, put down death, opened heaven, gave us many great hopes and made ready all the other things which Paul knew well and spoke of when he exclaimed, "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways."56 David, then, foresaw all this when he said, "Many are the wondrous works you have done, O Lord my God." He went on to say, speaking of the person of Christ, "In holocausts and sin offerings you had had no pleasure," and then continued, "Then I said, 'Lo, I come.' " When was "then"? When the time was ripe for more perfect instructions. We had to learn the less perfect lessons through his servants, but the loftier lessons which surpass the nature of humankind we had to learn from the lawgiver himself.
DISCOURSES AGAINST JUDAIZING CHRISTIANS 7.2.1-7"Therefore, when he comes into the world." Christ, he says, entering the world in a body, speaks through David. If sacrifices are useless, he says, why were they made at all? Why? Because of the dispute of the Jews, and because they always oppose God. And he shows them, even before the incarnation of the Lord, as hated by God; for he did not say, When Christ enters, but, when he comes into, indicating that before he enters, they were hated.
The Pseudo-Oecumenian Catena on Hebrews— [PHOTIUS] when coming into the world, Christ said, but coming into. He was coming into, namely, when he promised to David, and he was extending, from the fruit of his womb, to sit him upon his throne forever. (Ps. 131:11) Therefore, entering the world through the covenants with David, and this he says through him, that "Since you did not desire sacrifice and offering," (Ps. 39:7) nor were you pleased with the things done in the law. And he did not say, "You do not take pleasure nor desire," but, "you did not desire, you did not take pleasure in," only saying, as if from the very foundation of them and the beginning of those things, that the whole sacrifices were not acceptable and pleasing to you. But even if something of theirs has been accepted by you, it has been accepted due to the weakness of those presenting it. Therefore, when I have also dismissed these things and have prepared a body for myself, then I come to do your will. For this has been said about me not simply and in passing, but as the main point and premise of the book concerning my proclamation. And the book speaks of the whole old one. For the chief point and the most esteemed hypothesis of the old covenant is the prophecies concerning Christ. [end of the Photius excerpt] —
The Pseudo-Oecumenian Catena on Hebrews"Sacrifice and offering you did not desire." Those prescribed by the law, evidently. But offering here signifies something different from sacrifice; and I think the bloodless ones are indicated by the name. From here the person of Christ is introduced, saying to the Father, Since, He says, O Father, "Sacrifice and offering and burnt offerings and sacrifices for sin you did not desire nor did you take pleasure in," which are offered according to the law."
The Pseudo-Oecumenian Catena on HebrewsChrist spoke, "while coming into the world," not "after he had entered it." But manifestly he was already entering it when he promised David and maintained that he would seat one from the fruit of his loins on his throne until the age would come. Therefore, "while entering into the world" because of the promises made to David, he also says this through him, since "you did not wish for sacrifice and offering, neither were you well pleased" with the rites in the law. And he did not say, "you are not well pleased nor wish," but "you did not want nor were you well pleased," all but saying, "From their very institution and introduction the sacrifices were not entirely satisfactory and well pleasing. But really if any of them were accepted by you, it was accepted owing to the weakness of the one who brought them. Since then I reject these things and 'I prepare a body for myself,' then 'I have come' in order 'to do your will.' For this also is spoken concerning me not in a simple manner and in passing, but as the chief matter and the supposition of the book which foretold about me." And he calls the book the whole Old Testament. For the chief thing and the most noteworthy supposition of the Old Testament are the predictions about Christ.
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.5-9These things have been spoken to those in Babylon who wanted to say to God, "You did not demand sacrifices from me but only to obey you and to do your will." And right away the things pertaining to the quotation have become unambiguous as far as I am concerned. Changing it he speaks in this way about the person of Christ, saying, "I will establish a body" instead of "I will establish ears."
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.5Christ, entering the world in the flesh, speaks through the mouth of David. The apostle's purpose here is as follows: since he has shown that sacrifices are powerless and useless, lest someone say to him: why then do the Jews still offer them? For at that time their temple was still standing and everything prescribed by the law was being carried out — why then had they not ceased? — he now, explaining this, says that although the sacrifices had ceased by the will of God, the Jews, being inclined to vainglory and always resisting the Holy Spirit, still clung to them. He also shows that they were rejected by God before the incarnation of the Lord. And notice, the apostle draws attention to this here. For he did not say: "having entered," but "entering the world," in order to show that even before He entered, He hated their sacrifices.
Obviously, those established by the law. "Offering" here denotes something distinct from "sacrifice," and I think that this specifically refers to the bloodless sacrifices.
That is, You ordained that My Body should become the most perfect sacrifice.
Commentary on Hebrews484. – Then (v. 5) he cites an authority from Scripture. In regard to this he does two things: first, he cites it; secondly, he explains it (v. 8). This authority can be divided into two parts according to a Gloss: first, it deals with Christ's incarnation prefigured in the Law, secondly, with his passion (v. 7). Yet according to the Apostle's intention it can be said differently that: first, he touches on what pertains to the rejection of the Old Testament; secondly, what pertains to the acceptance of the New Testament (v. 7b).
485. – This authority fits Christ, in so far as His coming into the world is concerned. He says, therefore: Because it would not remove sin, the Son of God coming into the world said. But on the other hand, it says in Jn (1:10): 'He was in the world.' I answer that it is true that He was in the world as ruling the whole world, inasmuch as He is said to be in all things by His essence, presence and power; but He is outside the world, because He is not comprehended by the world, but has a goodness separated from the entire world, by which the goodness of the universe is caused. Yet, because He assumed a human nature for us, He is said to enter into the world, as was stated above: 'And again when he brings in the first begotten into the world' (Heb. 1:6).
486. – Coming, therefore, into the world he said. But what did He say? Sacrifice and offering you did not desire. But he mentions four things that were in the Old Testament: because the sacrifice was either of inanimate things, such as bread or incense, and then it was called an offering; or of animate things, and then it was offered either to placate God, and was called a holocaust, which was most fitting, because it was completely burned and gave honor to God, or it was offered for cleansing from sin, and was called a sacrifice for sin. But this latter had two parts: for one part was burned on the altar and the other was granted to the ministers for their own use; or it was for God's benefits and was less fitting, because only one third was burned, one third given to the ministers, and one third to the ones who made the offering: and this was called a holocaust of peace. Now the offering of Christ's body in the New Testament corresponds to all of these, because God was placated by the body of Christ, i.e., in offering Himself on the cross: 'When we were enemies, we were reconciled to God by the death of his Son' (Rom. 5:10). Furthermore, sin was removed by it: 'Christ has died once for our sins' (1 Pt 3:18). Then by it we are introduced to eternal goods, and merit God's benefits.
487. – Hence, he says, sacrifice and offerings you did not desire, and then adds: but a body you have prepared for me, i.e., fit for immolation; and this for two reasons. First, because it was most pure, to wipe away all sin: 'It shall be a lamb without blemish' (Ex. 12:5); secondly, because it would suffer and be immolated: 'God sent his own Son in the likeness of sinful flesh' (Rom. 8:3). But that body is a true sacrifice and a true oblation: 'He has delivered himself for us, an oblation and a sacrifice to God for an odor of sweetness' (Eph. 5:2).
Commentary on HebrewsIn burnt offerings and sacrifices for sin thou hast had no pleasure.
ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας·
всесожже́нїй и҆ {та́кожде} ѡ҆ грѣсѣ̀ не бл҃говоли́лъ є҆сѝ.
"for sin." That is, an offering concerning sin. Commonly, you have taken pleasure. And he rightly says, "for sin." For of the sacrifices, some were offered for salvation, and others for sin; as if he said, "Since in no way did you will any offering or sacrifice, nor burnt offerings, neither concerning salvation, nor concerning sin, I have come, having taken a body, to become a pleasing sacrifice to you, which I myself have prepared."
The Pseudo-Oecumenian Catena on HebrewsNeither burnt offerings, nor offerings for sins "You desired," nor deemed worthy of acceptance. The names of the sacrifices were various, evidently due to various reasons: some were for sins (Lev. 4:3), others for trespasses (Lev. 6:5), others for salvation (Num. 6:14), others for mercy (Num. 6:5), others of vows (Lev. 27:2–7), and still others for purification (Lev. 14:32). Thus, all sacrifices were abolished, since You desired neither sacrifice nor offering.
Commentary on HebrewsIn burnt offerings and sin offerings thou hast taken no pleasure. It is a greater thing to please than to will, because those things please which something causes us to will; but sometimes we will certain things not for their own sake but for something else. Therefore, because holocausts were more fitting, but he says that they were not pleasing, then much less the others.
488. – But on the other hand it says in Leviticus (1:9): 'The priest shall burn them upon the altar for a holocaust and a sweet savor to the Lord.' Further, if He did not want them, why did He command them to be offered? I answer that the statement that the Lord did not want them can be understood in two ways: In one way, so that He does not want them at the time when, the truth coming, the shadow could cease; hence, a person would sin by offering them now. In another way, so that He does not want them for the sins of those who offer them: 'Your hands are full of blood' (Is. 1:15). The third answer toward which the Apostle is tending is that they were never pleasing to God of themselves, nor were they accepted. But they are said to be accepted for two reasons: first, because they were a figure of Christ Whose passion was accepted by God, for He was not pleased with the killing of animals but in faith in His passion: 'For all things happened to them in figure' (1 Cor. 10:11). Secondly, to restrain them from idolatry by means of those sacrifices; hence, the first time the Law was given, no mention was made of sacrifices, but only after they made the golden calf. Hence Jeremiah (7:22): 'I spoke not of your fathers, and I commanded them not in the day that I brought them out of the land of Egypt, concerning the matter of burnt offerings and sacrifices.'
Commentary on HebrewsThen said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
τότε εἶπον· ἰδοὺ ἥκω, ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι, ὁ Θεός, τὸ θέλημά σου.
Тогда̀ рѣ́хъ: сѐ, и҆дꙋ̀: въ глави́знѣ кни́жнѣй написа́сѧ ѡ҆ мнѣ̀, є҆́же сотвори́ти во́лю твою̀, бж҃е.
For the Holy Spirit and the power of the Most High overshadowed the Virgin. (Luke 1:35) And it was said, that I may do your will, O Father (Jn. 6:38); that those whom you have given me, I may not lose any of them. (Jn. 18:9) The title of the book, the Hebrews say, is the Law. Isaiah, teaching about the mystery of the Incarnation of the Only Begotten, heard; "Write for me in it with a man's pen." (Isa. 8:1) That it is a sacrifice and offering. Do you see that the sacrifices were cast aside even before the incarnation? For after not wanting, he says, Burnt offerings and sacrifices, Then I said, "Behold, I have come. Who said, Behold, I come? Christ, obviously. I have come to do your will. But what is the will of the Father, but that the Son be crucified? And that I have come, he says, and I will do your will, it is written in the scroll of the book, he says, about me these things. Thus it is necessary to arrange. For being prophetic, it is a difficulty. The scroll of the book is the bundle of the law, that is, the book of the Old Testament. Therefore, in this Scripture it is written concerning my coming and that I am to be offered for the world.
The Pseudo-Oecumenian Catena on HebrewsDo you see that the sacrifices were rejected even before the incarnation? For after You rejected the sacrifices, then I — Christ — said: "Behold, I come... to do Your will." And the will of God the Father is that the Son be slain for the world, so that people might be justified, not through sacrifices, but through the death of His Son. For, He says, "I proclaimed Your righteousness in the great assembly" (Ps. 39:10). Then, among other things, He says: "In the beginning of the book it is written of Me." This is how these words must be connected. By "the beginning of the book" He means the scroll of the law or the book of the Old Testament. So then, in this book it is written of My coming and that I must be slain for the world. Or by "the beginning of the book" He means the beginning of the books of the Old Testament. For in the first book of Moses, the book of Genesis, when it says, "Let Us make man in Our image" (Gen. 1:26), it gives us to understand the divinity of Christ.
Commentary on Hebrews489. – Then when he says, then said I: Lo, I come, he continues to approve the New Testament. According to a Gloss it is read in the following way: Then, namely, when you did prepare a body for me, i.e., in the conception, I said: Lo, I come, i.e., I propose to come, namely, to the passion: 'This is he that came by water and blood, Jesus Christ' (1 Jn. 5:6). Or it is better referred to His coming into the world, thus: Then, namely, when holocausts were not pleasing to you, I said: I come by the Incarnation: 'I came forth from the Father and am come into the world' (Jn. 16:28), and this in order to offer myself in the passion; therefore, he says, Lo.
490. – But was that sacrifice accepted? It certainly was, because in the roll [head] of the book it was written of me. This book is Christ according to His human nature, and in it were written all the things necessary for man's salvation: 'Take you a great book' (Is. 8:1); 'And the head of Christ is God' (1 Cor. 11:3). In the head of the book, i.e., in the plans of God, Who is the head of Christ, Who is the book, it is written that the Son of God is to be incarnated and die. Or, the book, i.e., the Psalter, whose first psalm concerns Christ. Or better, the book of life, which is nothing else than the knowledge God has about the predestination of the saints, who are saved by Christ. Therefore, in that book it is written of me, because the saints are predestined by me: 'He chose us in him before the foundation of the world' (Eph. 1:4); 'Whom he foreknew, he also predestinated to be made conformable to the image of his Son' (Rom. 8:29). Therefore, if predestination is called a book, it is obvious that Christ is the head of the book: 'They that are written in the book of life of the Lamb' (Rev. 21:27). Therefore, in the head of the book, i.e., in me, according to my divine nature, it is written of me, according to my human nature, I have come to do your will, i.e., this was foreordained that by Your grace I should do Your will, by offering Myself for the redemption of the human race.
Commentary on HebrewsAbove when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
ἀνώτερον λέγων ὅτι θυσίαν καὶ προσφορὰν καὶ ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας, αἵτινες κατὰ τὸν νόμον προσφέρονται,
Вы́ше гл҃ѧ: ꙗ҆́кѡ же́ртвы и҆ приноше́нїѧ и҆ всесожже́нїй и҆ {та́кожде} ѡ҆ грѣсѣ́хъ не восхотѣ́лъ є҆сѝ, нижѐ бл҃говоли́лъ є҆сѝ: ꙗ҆̀же по зако́нꙋ прино́сѧтсѧ:
In what has gone before he had shown that the sacrifices were unavailing for perfect purification, and were a type, and greatly defective. Since then there was this objection to his argument, If they are types, how is it that, after the truth is come, they have not ceased, nor given place, but are still performed? he here accordingly labors at this very point, showing that they are no longer performed, even as a figure, for God does not accept them. And this again he shows not from the New Testament, but from the prophets, bringing forward from times of old the strongest testimony, that it comes to an end, and ceases, and that they do all in vain, "alway resisting the Holy Ghost."
And he shows over and above that they cease not now only, but at the very coming of the Messiah, nay rather, even before His coming: and how it was that Christ did not abolish them at the last, but they were abolished first, and then He came; first they were made to cease, and then He appeared. That they might not say, Even without this sacrifice, and by means of those, we could have been well pleasing unto God, He waited for these sacrifices to be convicted of weakness, and then He appeared; for (He says) "sacrifice and offering Thou wouldest not." Hereby He took all away; and having spoken generally, He says also particularly, "In burnt-offerings and sacrifice for sin Thou hadst no pleasure." But "the offering" was everything except the sacrifice. "Then said I, Lo! I come." Of whom was this spoken? of none other than the Christ.
Here he does not blame those who offer, showing that it is not because of their wickednesses that He does not accept them, as He says elsewhere, but because the thing itself has been convicted for the future and shown to have no strength, nor any suitableness to the times. What then has this to do with the "sacrifices" being offered "oftentimes"? Not only from their being "oftentimes" offered (he means) is it manifest that they are weak, and that they effected nothing; but also from God's not accepting them, as being unprofitable and useless. And in another place it is said, "If Thou hadst desired sacrifice I would have given it." Therefore by this also he makes it plain that He does not desire it. Therefore sacrifices are not God's will, but the abolition of sacrifices. Wherefore they sacrifice contrary to His will.
Homily on Hebrews 18"Above when He said, Sacrifice, and offering, and burnt-offerings, and offering for sin Thou wouldest not, neither hadst pleasure therein, which are offered by 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."
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 offerings "continually," because of their want of power, and that a remembrance of sins might be made.
Homily on Hebrews 17"you did not desire nor did you take pleasure in."Paul himself interprets the Davidic more clearly. "which are offered according to the law," that is, the Jewish law, and they are offered by the Jews. Do you see that before the descent, the sacrifices were hated?
The Pseudo-Oecumenian Catena on Hebrews491. – Then when he says, when he said above, he explains the authority he quoted. In regard to this he does two things: first, by assigning the order in which he shall speak, he states the difference between the Old and New Testaments; secondly, he explains in detail something presupposed by the authority (v. 10).
492. – We have said that two things were touched upon in the authority cited: one pertains to the rejection of the Old Testament; the other to the approval of the New. But the Old Testament was rejected in two ways: first, because God does not want its sacrifices; secondly, because they do not please Him. Hence, David the prophet is saying above, i.e., in the beginning. What does he say? Sacrifices and offerings and burnt for sin you desired not: 'I desire not holocausts of rams, and fat of fatlings, and blood of calves and lambs and buck goats' (Is. 1:11); neither are they pleasing to you (these are offered according to the law), i.e., You are not delighted with them: 'With burnt offerings you will not be delighted' (Ps. 50:18), unless it be because they are figures or inasmuch as they kept them from idolatry.
Commentary on HebrewsThen said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
τότε εἴρηκεν· ἰδοὺ ἥκω τοῦ ποιῆσαι, ὁ Θεός, τὸ θέλημά σου. ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ.
тогда̀ речѐ: сѐ, и҆дꙋ̀ сотвори́ти во́лю твою̀, бж҃е. Ѿе́млетъ пе́рвое, да второ́е поста́витъ.
Moreover, the prophets indicate in the fullest manner that God stood in no need of their slavish obedience, but that it was upon their own account that He enjoined certain observances in the law. And again, that God needed not their oblation, but [merely demanded it], on account of man himself who offers it, the Lord taught distinctly, as I have pointed out. For when He perceived them neglecting righteousness, and abstaining from the love of God, and imagining that God was to be propitiated by sacrifices and the other typical observances, Samuel did even thus speak to them: "God does not desire whole burnt-offerings and sacrifices, but He will have His voice to be hearkened to. Behold, a ready obedience is better than sacrifice, and to hearken than the fat of rams." David also says: "Sacrifice and oblation Thou didst not desire, but mine ears hast Thou perfected; burnt-offerings also for sin Thou hast not required." He thus teaches them that God desires obedience, which renders them secure, rather than sacrifices and holocausts, which avail them nothing towards righteousness; and [by this declaration] he prophesies the new covenant at the same time.
AGAINST HERESIES 4:17.1What is "To do Thy will"? To give up, Myself, He means: This is the will of God. "By which Will we are sanctified." Or he even means something still further, that the sacrifices do not make men clean, but the Will of God. Therefore to offer sacrifice is not the will of God.
And why dost thou wonder that it is not the will of God now, when it was not His will even from the beginning? For "who," saith He, "hath required this at your hands?"
How then did He Himself enjoin it? In condescension. For as Paul says, "I would that all men were even as I myself" in respect of continence, and again says, "I will that the younger women marry, bear children"; and lays down two wills, yet the two are not his own, although he commands; but the one indeed is his own, and therefore he lays it down without reasons; while the other is not his own, though he wishes it, and therefore it is added with a reason. For having previously accused them, because "they had waxed wanton against Christ," he then says, "I will that the younger women marry, bear children." So in this place also it was not His leading will that the sacrifices should be offered. For, as He says, "I wish not the death of the sinner, as that he should turn unto Me and live": and in another place He says that He not only wished, but even desired this: and yet these are contrary to each other: for intense wishing is desire. How then dost Thou "not wish"? how dost Thou in another place "desire," which is a sign of vehement wishing? So is it in this case also.
Homily on Hebrews 18"to do your will, O God." What then? Were the sacrifices according to the law not the will of God? They were, but necessarily. For he did not say to them only this, that in general the sacrifices of animals are detestable to me, the incorporeal one. But since you desire to offer sacrifices, at least offer them to me and not to the idols, which was not of a pure and original will. "the first in order to establish the second." What is the first? The sacrifices. What is the second? The cross. Therefore, the sacrifices are expelled, and the cross, that is, the sacrifice of Christ, is introduced.
The Pseudo-Oecumenian Catena on HebrewsBy "first" he meant the sacrifice of brute beasts, by the "second" the rational one, offered by himself.
INTERPRETATION OF HEBREWS 10Paul himself explains the words of David. You will ask: what then? Were not the sacrifices according to the law in accordance with God's will? Indeed, they were in accordance with God's will, but the designation of will is twofold. One desires something preferentially above all else, as Paul says: "I wish that all men were as I am" (1 Cor. 7:7), that is, unmarried. One also desires something by way of condescension, as the same Paul says: "I desire that the younger widows marry" (1 Tim. 5:14) — this is a condescending will. Lest they grow fierce against Christ, he condescended. So too God previously did not want fat and blood, but when He saw that the Jews, offering sacrifices to idols, were strongly attached to these very sacrifices, He permitted them to offer sacrifice in His honor. Why then did Paul bring forward this testimony, having countless others? Because of the shamelessness of the Jews. Since they were saying that the Old arrangement was abolished not because of its own imperfection, but because of the sins of those offering sacrifices, and they pointed out that Isaiah too reproaches their sins, saying: "your hands are full of blood" (Isa. 1:15), and likewise David himself, having said: "I will not accept a calf from your house" (Ps. 50:9), further adds: "but to the sinner God says" (Ps. 50:16). Therefore, since the most ambitious among the Jews were saying this, Paul brings forward a testimony in which the Old Testament institution is in itself considered rejected by God because of its own imperfection, and not because of the sins of the people. For in the 39th Psalm, from which this testimony is taken, the prophet makes no mention of the sins of the people. And that it was for this very reason that he made use of the indicated testimony, listen to him himself.
What is the "first"? Sacrifices. What is the "second"? The will of the Father, that is, the offering of the body of Christ as a sacrifice on the cross. Thus, those are abolished so that the offering which the Father desired might be established and confirmed through the slaying of Christ. In this way, the sacrifices are rejected not because of the sins of those who offer them, but because of their own imperfection.
Commentary on HebrewsTherefore, after saying this he continues: Then said I, namely, when You fitted to me a body for my passion, or when they did not please you, Lo, I have come, either to the incarnation or to the passion. To what end? To do your will, O God: 'I came down from heaven to do the will of him that sent me' (Jn. 6:38); 'My meat is to do the will of him that sent me' (Jn. 4:34). Therefore, the prophet in saying this, abolishes the first, in order to establish the second. With these words he shows the difference between the Old and New Testaments, because in speaking of the Old he says that God does not want them and that they do not please Him, i.e., of themselves; therefore, they are taken away. But when he speaks of the New he says that He wants it, because I have come to do your will. Therefore, the New is established and confirmed as being in accord with God's will: 'The new coming on, you shall cast out the old' (Lev. 26:10).
Commentary on HebrewsBy the which will we are sanctified through the offering of the body of Jesus Christ once for all.
ἐν ᾧ θελήματι ἡγιασμένοι ἐσμὲν διὰ τῆς προσφορᾶς τοῦ σώματος τοῦ Ἰησοῦ Χριστοῦ ἐφάπαξ.
Ѡ҆ не́йже во́ли ѡ҆сщ҃е́ни є҆смы̀ принесе́нїемъ тѣ́ла і҆и҃съ хрⷭ҇то́ва є҆ди́ною.
What is "To do Thy will"? To give up, Myself, He means: This is the will of God. "By which Will we are sanctified." Or he even means something still further, that the sacrifices do not make men clean, but the Will of God. Therefore to offer sacrifice is not the will of God.
And why dost thou wonder that it is not the will of God now, when it was not His will even from the beginning? For "who," saith He, "hath required this at your hands?" (Isa. i. 12.)
How then did He Himself enjoin it? In condescension. For as Paul says, "I would that all men were even as I myself" (1 Cor. vii. 7), in respect of continence, and again says, "I will that the younger women marry, bear children" (1 Tim. v. 14); and lays down two wills, yet the two are not his own, although he commands; but the one indeed is his own, and therefore he lays it down without reasons; while the other is not his own, though he wishes it, and therefore it is added with a reason. For having previously accused them, because "they had waxed wanton against Christ" (1 Tim. v. 11), he then says, "I will that the younger women marry, bear children." (1 Tim. v. 14.) So in this place also it was not His leading will that the sacrifices should be offered. For, as He says, "I wish not the death of the sinner, as that he should turn unto [Me] and live" (Ezek. xxxiii. 11): and in another place He says that He not only wished, but even desired this: and yet these are contrary to each other: for intense wishing is desire. How then dost Thou "not wish"? how dost Thou in another place "desire," which is a sign of vehement wishing? So is it in this case also.
"By the which will we are sanctified," he says. How sanctified? "by the offering of the Body of Jesus Christ once for all."
Homily on Hebrews 18"we have been sanctified." By which will, he says, you are sanctified. Of which? Of the cross, through the offering of the body of Jesus Christ. For we have not only obtained forgiveness, but we have also been sanctified. "the offering of the body of Jesus Christ." Behold, he has interpreted what the will of the Father is; the offering of the body of Christ. For since he was speaking above and below about the will, he then said what the will is. "Once," he says, that is, not in the manner of the Jewish sacrifices, but once. "Once, indeed." The offering of the body of Jesus Christonce for all.That is, those who are sanctified through the once-for-all offering of the body of Jesus Christ.
The Pseudo-Oecumenian Catena on HebrewsHe brought out clearly that God's will is the salvation of humankind. The Lord also said as much, "This is the will of my Father, that everyone who believes in me may not be lost but may have eternal life."
INTERPRETATION OF HEBREWS 10By this will of the Father, he says, we were sanctified, having been sanctified by the offering of the body of Christ, which took place "once for all"; for this must be understood. For we who have believed that we are sanctified by the offering of the Only-begotten, are sanctified by the will of the Father. Hence, it is not the legal ordinances that constitute the will of God, but the offering according to Christ and the sanctification through this offering.
Commentary on Hebrews493. – Then (v. 10) he explains what he had said about God's will, for the fulfillment of which Christ came, namely, what that will is. But this will is described in 1 Thessalonians (4:5): 'This is the will of God, your sanctification.' Hence, he says, by that will we are sanctified, and this by the offering of the body of Jesus Christ: 'He has delivered himself for us, an oblation and a sacrifice to God' (Eph. 5:2); once for all: 'Jesus Christ died once for our sins' (1 Pt. 3:18).
Commentary on HebrewsAnd every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
καὶ πᾶς μὲν ἱερεὺς ἕστηκε καθ’ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας·
И҆ всѧ́къ ᲂу҆́бѡ свѧще́нникъ стои́тъ на всѧ́къ де́нь слꙋжѧ̀ и҆ ты̑ѧжде мно́жицею приносѧ̀ жє́ртвы, ꙗ҆̀же никогда́же мо́гꙋтъ ѿѧ́ти грѣхѡ́въ.
And every priest indeed standeth day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins; but this man, when he had offered one sacrifice for sins, for ever set down on the right hand of God, from henceforth expecting till his enemies be made the footstool of his feet. For by one offering he hath perfected them that are sanctified. If, as He says, he sits for ever at the right hand of God after His Passion and Sacrifice, and for ever sanctifies those coming unto Him, how is it possible that heaven can be dissolved when He sits there for ever, and those coming unto Him are sanctified.
The Christian Topography, Book 7"And every priest standeth daily ministering and offering oftentimes the same sacrifice." To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto. "But this man after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool." "For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for "the Holy Ghost" (he says) "is a witness to us: for after that He had said, This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin." So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.
Homily on Hebrews 18"And every priest stands." Therefore, to stand is a sign of serving. But to sit, just as Christ sat at the right hand of the Father, is a sign of being served, as being God. — "Daily offering." [PHOTIUS] He says that the same sacrifices were offered for the same things, and since the sacrifices and offerings that had been made were no longer effective, they could not completely and perfectly take away sin. [end of the Photius excerpt] —
The Pseudo-Oecumenian Catena on HebrewsHe calls them "the same sacrifices" because they are always being offered for the same things, since those sacrifices and offerings which have taken place and are taking place are not strong enough to strip away any sin purely and completely.
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 10.11Thus, to stand is the distinction of one who serves; but to sit, as Christ does, is the distinction of the one who is served.
Commentary on Hebrews494. – Then (v. 11) he compares the priest of the new and Old Testaments. Here it should be noted that there were two solemn sacrifices in the Law: one on the day of atonement offered by the high priest alone; the other was the continual sacrifice, where one lamb was offered in the morning and another in the evening (Num. 28). This is the one the Apostle intends to discuss here, and in regard to it he does three things: first, he lays down what pertains to the priest of the Old Testament; secondly, what pertains to the priest of the New (v. 12); thirdly, he supports all this with authority (v. 15).
495. – He says, therefore; every priest stands daily at his service. He says, every, to distinguish this sacrifice from the one of atonement offered by the high priest alone. But in the former, every priest stands daily at his service, offering repeatedly the same sacrifices, because they always offered a lamb: which daily sacrifices can never take away sins, because they were repeated: 'Shall the holy flesh take away from you your crimes in which you have boasted?' (Jer. 11:15). But that continual sacrifice prefigured Christ and the eternity of Him Who is the lamb without blemish.
Commentary on HebrewsBut this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
αὐτὸς δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ,
Ѻ҆́нъ же є҆ди́нꙋ ѡ҆ грѣсѣ́хъ прине́съ же́ртвꙋ, всегда̀ сѣди́тъ ѡ҆деснꙋ́ю бг҃а,
Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, the Son of God, who was descended from David, and was also of Mary; who was truly begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for "the Word was made flesh," and lived upon earth without sin. For says He, "Which of you convicteth me of sin? " He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, "Many bodies of the saints that slept arose," their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude; and rent asunder that means of separation which had existed from the beginning of the world, and cast down its partition-wall. He also rose again in three days, the Father raising Him up; and after spending forty days with the apostles, He was received up to the Father, and "sat down at His right hand, expecting till His enemies are placed under His feet." On the day of the preparation, then, at the third hour, He received the sentence from Pilate, the Father permitting that to happen; at the sixth hour He was crucified; at the ninth hour He gave up the ghost; and before sunset He was buried. During the Sabbath He continued under the earth in the tomb in which Joseph of Arimathaea had laid Him. At the dawning of the Lord's day He arose from the dead, according to what was spoken by Himself, "As Jonah was three days and three nights in the whale's belly, so shall the Son of man also be three days and three nights in the heart of the earth." The day of the preparation, then, comprises the passion; the Sabbath embraces the burial; the Lord's Day contains the resurrection.
Epistle of Ignatius to the Trallians"He sat down on the right hand of God, from henceforth expecting." Why the delay? "that His enemies be put under His feet. For by one offering He hath perfected for ever them that are sanctified." But perhaps some one might say; Wherefore did He not put them under at once? For the sake of the faithful who should afterwards be brought forth and born. Whence then does it appear that they shall be put under? By the saying "He sat down." He called to mind again that testimony which saith, "until I put the enemies under His feet." But His enemies are the Jews. Then since he had said, "Till His enemies be put under His feet," and they were vehemently urgent, therefore he introduces all his discourse concerning faith after this. But who are the enemies? All unbelievers: the daemons. And intimating the greatness of their subjection, he said not "are subjected," but "are put under His feet."
Homily on Hebrews 18"But He, having offered one sacrifice," Christ evidently. "for sins." For our sins, for which he suffered. "for all time." Christ, clearly, offered one sacrifice, namely, His own body, for our sins, sufficient for us forever, so that there would be no need for a second. "sat down at the right hand of God."He is not only a high priest, but also God. After completing the work, through which He also became a high priest and stewarded the administration, He sat down as God and awaits.
The Pseudo-Oecumenian Catena on HebrewsHe is seen by Stephen, at his martyrdom by stoning, still sitting at the right hand of God [Acts 7:55] where He will continue to sit, until the Father shall make His enemies His footstool. [Hebrews 10:12-13] He will come again on the clouds of heaven, just as He appeared when He ascended into heaven. [Acts 1:11]
Against Praxeas, Chapter 30In the former case a multitude of priests, a multitude of victims, and no benefit, whereas in this case priest and victim are one and the same, he achieved abolition of sins and needs no further service; instead, he is seated with the Father who begot him, awaiting the end of the present life. At that time, in fact, all the adversaries will adore him as God and Lord. Among his foes will be, first, the devil and the mass of the demons, then those of the Jews and the Gentiles who did not accept the illumination of the faith, and along with them the bands of the heretics guilty of the blasphemies against him.
INTERPRETATION OF HEBREWS 10But Christ Himself offered "one" sacrifice, He says — His own body — for our sins, sufficient for us forever, so that there would be no need for a second.
Commentary on Hebrews496. – Then (v. 12) he shows what pertains to the priesthood of Christ. In regard to this he does two things: first, he states his intent; secondly, the reason (v. 14).
497. – He says, therefore: but when this man, namely, Christ, offered for all time a single sacrifice for sins. But the Old Law offered many sacrifices without expiating for sins. This man, therefore, offered one sacrifice, because He offered Himself once for our sins, and sat down at the right hand of God, not as a minister always standing, as the priests of the Old Law, but as the Lord: 'The Lord said to my Lord: Sit at my right hand' (Ps. 109:1); 'He sits on the right hand of God' (Mk. 16:19); at the right hand of God the Father with equal power in the divine nature, but with the more important goods in the human nature: 'He sits on the right hand of the majesty on high' (Heb. 1:3); and this forever, for He will not die again, because 'Christ rising from the dead, dies now no more' (Rom. 6:9); 'His power is an everlasting power' (Dan. 7:14).
Commentary on HebrewsFrom henceforth expecting till his enemies be made his footstool.
τὸ λοιπὸν ἐκδεχόμενος ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ.
про́чее ѡ҆жида́ѧ, до́ндеже положа́тсѧ вразѝ є҆гѡ̀ подно́жїе но́гъ є҆гѡ̀:
"from that time onward." And for what reason were his enemies not immediately placed under his feet? For the sake of those who are to become and give birth to believers. For not only demons are enemies, but also unbelievers.But now Paul especially calls the unbelieving Hebrews enemies, comforting the faithful from the Jews who have suffered countless terrible things at their hands. "until His enemies be made." He did not say "they will be subjected," but signifying the greatest of subjection, he said "they be made," a footstool for his feet. For their being made as a footstool is a proof of his sitting at the right hand of the Father.
The Pseudo-Oecumenian Catena on HebrewsConsequently, Christ is not only a High Priest, but also God. After the fulfillment of the work for which He received the title of High Priest according to the divine economy, He at last sat down, as God, waiting until His enemies are made "a footstool for His feet." His enemies are the unbelievers and the demons, who themselves will also be subjected: that is, their malice will remain powerless, since they will be consigned to unquenchable fire. But for now, Paul calls enemies primarily the unbelieving Jews, comforting the believers from among the Jews who had suffered countless torments from them. Do not despair, he says, for those who now rise up against you will be subjected, or rather, will be trampled underfoot. And this is evidently because Christ sits at the right hand of the Father. Since this has come to pass, then what was spoken in the Psalms will also be fulfilled. But why were they not immediately "made a footstool for His feet," that is, why were they not removed from the world? For the sake of the believers who would be born from among them.
Commentary on Hebrews498. – From henceforth waiting [expecting] until his enemies be made a stool for his feet. This expecting does not imply any anxiety in Christ, as it does in men, because 'hope that is deferred afflicts the soul' (Pr. 13:12), but it designates His will to have mercy: 'The Lord waits that he may have mercy only' (Is. 30:18). Therefore, those who are willing are subjected under His feet, i.e., to His humanity; and in this their salvation consists, namely, in doing His will: 'How long do you refuse to submit to me?' (Ex. 10:3). But the wicked, who are unwilling submit to it because even though they do not accomplish His will per se, yet it is fulfilled in their regard as a work of justice. Consequently, all things are subject in one of those ways: 'You have subjected all things under his feet' (Ps. 8:8).
Commentary on HebrewsFor by one offering he hath perfected for ever them that are sanctified.
μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους.
є҆ди́нѣмъ бо приноше́нїемъ соверши́лъ є҆́сть во вѣ́ки ѡ҆сщ҃а́емыхъ.
"For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for "the Holy Ghost" (he says) "is a witness to us: for after that He had said," "This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin." So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.
Homily on Hebrews 18"For by one offering," which Christ offered, he perfected, having made perfect, he completely freed from sins. "those who are being sanctified."That is, the faithful. For they are sanctified by the aforementioned offering.
The Pseudo-Oecumenian Catena on HebrewsCompletely, he says, He freed from sins those who are sanctified and anointed by His Blood, through baptism into death. Since all who are baptized are united by the likeness of His death, it is clear that they are sanctified by His Blood.
Commentary on Hebrews499. – Then (v. 14) he gives the reason why He sits as Lord and not as a minister similar to the priests of the Old Testament, who could not take away sin by one sacrifice and, consequently, had to offer many others frequently: 'Every high priest is appointed to offer up gifts and sacrifices' (Heb. 5:1); but the sacrifice which Christ offered takes away all sins: 'Christ was offered once to exhaust the sins of many' (Heb. 9:28). Hence, he says that by one offering he has perfected for all time. This He did by reconciling us and uniting us to God as to our principle; those who are sanctified, because Christ's sacrifice, since He is God and man, has power to sanctify forever: 'Jesus, that he might sanctify the people by his own blood, suffered without the gate' (Heb. 13:12). For by Him we are sanctified and united to God: 'By whom we have access to God' (Rom. 5:12).
Commentary on HebrewsWhereof the Holy Ghost also is a witness to us: for after that he had said before,
Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ Πνεῦμα τὸ Ἅγιον· μετὰ γὰρ τὸ προειρηκέναι,
Свидѣ́тельствꙋетъ же на́мъ и҆ дх҃ъ ст҃ы́й, по рече́нномꙋ бо пре́жде:
"Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for "the Holy Ghost" (he says) "is a witness to us: for after that He had said, This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin." So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.
Homily on Hebrews 18"And the Holy Spirit also testifies to us." What does it bear witness to? That our sins have been forgiven.
The Pseudo-Oecumenian Catena on HebrewsWhat does He witness? That He has completely delivered us from sins "by one offering," so that we have no need for a second.
Commentary on Hebrews500. – Then when he says, and the Holy Spirit also bears witness to this, he confirms what he had said by citing an authority taken from Jeremiah (31:33). Since this text has been explained above in chap. 8, we pass over it at present. Yet it can be divided into two parts: first, he cites the authority; secondly, he argues from it (v. 18).
Commentary on HebrewsThis is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;
αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος· διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τῶν διανοιῶν αὐτῶν ἐπιγράψω αὐτούς,
се́й завѣ́тъ, є҆го́же завѣща́ю къ ни̑мъ по дне́хъ ѻ҆́нѣхъ, гл҃етъ гдⷭ҇ь, даѧ̀ зако́ны моѧ̑ на сердца̀ и҆́хъ, и҆ въ помышле́нїихъ и҆́хъ напишꙋ̀ и҆̀хъ:
Do you see: God Himself testifies that He granted the cleansing of sins. And He granted it at the time when He was giving the New Testament. And He granted and established the New Testament by the death of His Son, as was shown earlier (Heb. 8).
Commentary on HebrewsAnd their sins and iniquities will I remember no more.
καὶ τῶν ἁμαρτιῶν αὐτῶν καὶ τῶν ἀνομιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι.
(та́же гл҃етъ гдⷭ҇ь:) и҆ грѣхѡ́въ и҆́хъ и҆ беззако́нїй и҆́хъ не и҆́мамъ помѧнꙋ́ти ктомꙋ̀.
"And their sins." He added, he says, "And their sins I will remember no more." Do you see that he testified to the forgiveness of sins? Then he forgave when he established the new covenant. And the new covenant was given through the sacrifice of his Son Jesus Christ our Lord.
The Pseudo-Oecumenian Catena on HebrewsNow, this happened through the new covenant: we receive also in all-holy baptism the forgiveness of sins. In the life to come, when immortality is granted us, we shall live differently from everyone else, sin no longer capable of troubling those who have become immortal. May it be our good fortune to attain this life. We shall attain it if in the present life we embrace with enthusiasm the effort virtue involves and accept the struggles it requires. The Lord himself, who is the source of the future goods, will work with us.
INTERPRETATION OF HEBREWS 10Now where remission of these is, there is no more offering for sin.
ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας.
А҆ и҆дѣ́же ѿпꙋще́нїе си́хъ, ктомꙋ̀ нѣ́сть приноше́нїѧ ѡ҆ грѣсѣ́хъ.
"Now where there is forgiveness of these things." Of sins, obviously. "there is no longer an offering for sin." For who, he says, has need of many offerings, when the one that Christ presented is sufficient to take away sins?
The Pseudo-Oecumenian Catena on HebrewsIf forgiveness of sins was granted through a single sacrifice, then what need is there after this for a second sacrifice? Therefore it is indicated that we, having received the forgiveness of sins, were brought to perfection by the single offering of Christ, and no longer have need of another sacrifice. Thus, the Jewish sacrifices are unnecessary and, being performed out of stubbornness, have long been recognized as useless by those who now perform them.
Commentary on HebrewsHe forms the following reason: Sins are remitted in the New Testament by Christ's sacrifice, because the blood of Christ was shed for the remission of sins; therefore, in the New Testament, in which sins and iniquities are forgiven, as the authority indicates, there is no offering to be repeated for sins: 'They that are in health need not a physician, but they that are ill' (Mt. 9:12). Therefore, where there is forgiveness of sins, there is no longer any offering for sin. For this would be to demean Christ's sacrifice.
Commentary on Hebrews
FOR the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατ’ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκές, οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι·
[Заⷱ҇ 323] Сѣ́нь бо и҆мы́й зако́нъ грѧдꙋ́щихъ бла̑гъ, (а҆) не са́мый ѡ҆́бразъ веще́й, на всѧ́кое лѣ́то тѣ́миже же́ртвами, и҆̀хже прино́сѧтъ вы́нꙋ, никогда́же мо́жетъ пристꙋпа́ющихъ соверши́ти.
The law was indeed given through Moses, and there it was determined by a heavenly rule what was to be done and what was to be avoided, but what it commanded was completed only by the grace of Christ. On the one hand, that law was capable of pointing out sin, teaching justice and showing transgressors what they are charged with. On the other hand, the grace of Christ, poured out in the hearts of the faithful through the spirit of charity, brings it about that what the law commanded may be fulfilled. Hence that which was written, "do not covet," is the law given through Moses because it is commanded, but grace comes through Christ when what is commanded is fulfilled. Truth came through Christ because "the law has but a shadow of the good things to come, instead of the true form of these realities." And, as the apostle says elsewhere, "These things happened to them as a figure." But in place of a shadow Christ displayed the light of truth, and in place of the figure of the law he displayed the exact image of the things which were prefigured when, with the giving of the grace of the Spirit, he made clear to his disciples the meaning so that they could understand the Scriptures. The law was given through Moses when the people were commanded to be made clean by the sprinkling of the blood of a lamb. The grace and truth which were prefigured in the law came through Jesus Christ when he himself, having suffered on the cross, "freed us from our sins by his blood."
Homilies on the Gospels 1.2Those Sacraments of the first time, as Hugh says, were like a shadow of the truth, those of the middle time like a figure or image, and those of the last time, namely of grace, like the body, because they contain within themselves the truth and healing grace which they present, and they confer in present reality what they promise.
Since when truth arrives the shadow ceases, and the prefiguring figure attains its intended end, which once obtained, its use and exercise ought to cease: hence it is that with the arrival of grace, the old Sacraments and signs were at once fulfilled and removed, because they were prognostic signs of future things and, as it were, announcing from afar; and new ones were nevertheless instituted as demonstrative of present grace and in a certain way commemorative of the Lord's passion, which is the font and origin of curative grace. On account of which, those former Sacraments prepared and led to these, as a way to its terminus, as a sign to what it signifies, as a figure to the truth, and as the imperfect leads back and prepares for the perfect.
Breviloquium, Part 6I can't say for certain which bits came into Christianity from earlier religions. An enormous amount did. I should find it hard to believe Christianity if that were not so. I couldn't believe that nine hundred and ninety-nine religions were completely false and the remaining one true. In reality, Christianity is primarily the fulfillment of the Jewish religion, but also the fulfillment of what was vaguely hinted in all the religions at their best. What was vaguely seen in them all comes into focus in Christianity—just as God Himself comes into focus by becoming a man.
ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the DockAs to the fabulous element in the Old Testament, I very much doubt if you would be wise to chuck it out. What you get is something coming gradually into focus. First you get, scattered through the heathen religions all over the world— but still quite vague and mythical—the idea of a god who is killed and broken and then comes to life again. No one knows where he is supposed to have lived and died; he's not historical. Then you get the Old Testament. Religious ideas get a bit more focused. Everything is now connected with a particular nation. And it comes still more into focus as it goes on. Jonah and the Whale, Noah and his Ark, are fabulous; but the court history of King David is probably as reliable as the court history of Louis XIV. Then, in the New Testament the thing really happens. The dying god really appears—as an historical person, living in a definite place and time. It we could sort out all the fabulous elements in the earlier stages and separate them from the historical ones, I think we might lose an essential part of the whole process.
ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the Dockthe Apostle testifies, exclaiming: For the Law having a shadow of good things to come, and not the very image of the things—speaking of a shadow as when one draws a rough sketch of a man without taking a full likeness of him, that is without representing his features and all his different members, so that it can be known what sort of a man he is, whether old or young, whether comely or uncomely, but merely sketches an outline of his bodily figure; so by what he calls an image he means the characteristic features, that is, the mysteries celebrated by us, namely the regeneration through baptism, and participation in the mysteries. But what he calls the real things themselves are the resurrection from the dead, the transformation of our bodies, the change from corruption to incorruption, the immutability of the soul instead of its mutability, perfect knowledge for that which is in part, an habitation, a rest, and an entrance into heaven, instead of earthly things heavenly, and instead of temporal things eternal. And all these boons have been secured for the human race through our Lord Jesus Christ.
The Christian Topography, Book 5"For" (he says) "the Law having a shadow of the good things to come not the very image of the things"; i.e. not the very reality. For as in painting, so long as one only draws the outlines, it is a sort of "shadow" but when one has added the bright paints and laid in the colors, then it becomes "an image." Something of this kind also was the Law.
"For" (he says) "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: "can never by those sacrifices with which they offered continually make the comers thereunto perfect."
Thou seest again the superabundance of his proofs? This sacrifice (he says) is one; whereas the others were many: therefore they had no strength, because they were many. For, tell me, what need 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; whereas 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 forsooth 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. So that the 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 of Holies, but the power and the other things were not the same.
Homily on Hebrews 17If the law, according to the apostle, is spiritual, containing the images "of future good things"
Methodius Discourse V. Thallousa"For the law having a shadow." It is merely a type of the future good things, namely of the new covenant.Not the very image of the things themselves. These, not the very truth. Of what things? Of sacrifice, of forgiveness. For the old things were like a shadowy outline, being dim; but the new things are an image; these, in truth, as having been clearly manifested and accomplished. It is also possible to understand in this way.
The Pseudo-Oecumenian Catena on HebrewsIt is said by holy Gregory, who is among the saints, in the Apologeticus and in the Address to the Politicians, that the present laws are types of greater mysteries. And again in the Treatise on the Resurrection; "We will partake of the Passover," he says, "now in a typical manner, but later in a more perfect way." For I dare to say that the legal Passover was a type of a type. Having said these things, in none of these does the Apostle refer to a shadow and an image, and the good things to come, which he also calls true things. For as concerning the presentation of a shadow and an image, the things indicate truth, and indeed they are truth. Therefore, he knows the things in the law as a shadow, the image as our own of the Christians, and the good things to come and true things that are in the coming age. For as much as the image departs from the truth, so much is the shadow of the image. For the image, even if it does not have the truth itself, is nevertheless a clear imitation of the truth, preserving the form through colors, and the proportion of the parts, and the color of the subject. The shadow is a faint image of the reality, nothing of those things which the image reveals. And I suppose the theologian was led from these apostolic statements to speak about the topics at hand. And similar to Gregory, many other fathers have spoken likewise.
The Pseudo-Oecumenian Catena on Hebrews"of the things." He calls the future life things; the image of things, the evangelical life; and the shadow of the image of things, the Old Testament. For the image more clearly shows the archetypes. But the outline of the image reveals these things more faintly. For in this way, the weakness of the Old Testament is illustrated. For many, he says, offering sacrifices and the same ones year by year, can never makeperfect those who are governed by the law.
The Pseudo-Oecumenian Catena on Hebrews"year by year." What then? Do we not always bring forth unbloody sacrifices? But we also make memorials of one death of Christ and we always eat one body of Christ. For now we do not have one Christ, and at another time another, but always the same. The sacrifices of the Jews had various victims, such as sheep, oxen, goats. Therefore, there were many sacrifices. For ours, even if there are many in action, are one in power. "with the same sacrifices."In the same way. For the offerings are various. "continually." For they were offered annually without end. "can never." The law, that is. "make those who approach perfect." Why? Because it is a type. For the truth, that is Christ, did this, having accomplished purification through one sacrifice.
The Pseudo-Oecumenian Catena on HebrewsThe way which seems right to us for understanding the Scriptures and the investigation of their meaning, we consider to be the following: we are instructed by Scripture itself regarding the ideas that we ought to form of it. In the Proverbs of Solomon we find just such instruction for the examination of holy Scripture. "For your part," he says, "describe these things to yourself in a threefold manner in counsel and knowledge, that you may answer words of truth to those who question you." Each one, then, ought to describe in his own mind, in a threefold manner, the understanding of the divine letters, that is, so that the simple may be edified, so to speak, by the very body of Scripture; for that is what we call the common and historical meaning. But if some have begun to make considerable progress and are able to see something more than that, they may be edified by the very soul of Scripture. And those who are perfect and resemble those of whom the apostle says, "We speak wisdom among them that are perfect, but not the wisdom of this world, nor of the rulers of this world, who are doomed to pass away. But we speak the wisdom of God, hidden in a mystery, which God has decreed before the ages for our glorification." Such people may be edified by the spiritual law which has a shadow of the good things to come, edified as if by the Spirit. For just as man is said to consist of body, and soul and spirit, so also does sacred Scripture, which has been granted by God's gracious dispensation for the salvation of man.
ON FIRST PRINCIPLES 4.1. [4.1.11]That the first "sense," which we have called the literal one, is profitable in that it is capable of imparting edification is witnessed by the multitude of those believers who accept the faith genuinely and simply. But of that interpretation which is referred back to the "soul," there is an illustration in Paul's first epistle to the Corinthians. He says, "You shall not muzzle the mouth of the ox that treads out the grain." Then he adds, "Is it for oxen that God is concerned? Does he not speak entirely for our sake? It was for our sake, no doubt, that this was written: that the plowman should plough in hope, and the thresher thresh in hope of a share in the crop." And there are numerous interpretations adapted to the multitude which are in circulation, and which edify those who are unable to understand the higher meanings, which have something of the same character. But the interpretation is "spiritual" when one is able to show of what heavenly things the Jews "according to the flesh" served as a copy and a shadow, and of what future blessings the law has a shadow. And, speaking generally, we must investigate, according to the apostolic promise, "the wisdom in a mystery, even the hidden wisdom which God ordained before the world for the glory" of the righteous, which "none of the rulers of this world knew." And the same apostle says somewhere, after mentioning certain events from Exodus and Numbers, "that these things happened to them as a warning, but that they were written down for our instruction, upon whom the end of the ages has come." He also gives hints to show what things these were figures of, when he says, "For they drank of the spiritual Rock that followed them, and that Rock was Christ."11And in another epistle, when outlining the various matters relating to the tabernacle, he used the words: "You shall make everything according to the pattern which was shown you on the mountain." Further, in the epistle to the Galatians, as if reproaching those who think that they are reading the law and yet do not understand it, judging that those do not understand it who do not believe that allegories are contained under what is written, he says: "Tell me, you that desire to be under the law, do you not hear the law? For it is written, Abraham had two sons, one by a slave and one by a free woman. But the son of the slave was born according to the flesh, the son of the free woman through promise. Now this is an allegory: for these women are the two covenants," and so on. Now we must carefully mark each word spoken by him. He says: "You who desire to be under the law" (not "You that are under the law"), "do you not hear the law?"—"hearing" being understood to mean "understanding" and "knowing." And in the epistle to the Colossians, briefly epitomizing the meaning of the entire system of the law, he says, "Therefore let no man judge you in questions of food and drink, or with regard to a festival or a new moon or a sabbath. These are only a shadow of things to come." Further, in the epistle to the Hebrews, when discoursing about those who belong to the circumcision, he writes, "They serve a copy and shadow of heavenly things." Now it is probable, from these illustrations, that those who have once admitted that the apostle is divinely inspired will entertain no doubt with respect to the five books of Moses; but they wish to know if the rest of the history also "happened figuratively." We must note, then, the expression in the epistle to the Romans, "I have left to myself seven thousand men, who have not bowed the knee to Baal," quoted from the third book of Kings. Paul has understood this to stand for those who are Israelites according to election, for not only are the Gentiles benefited by the coming of Christ, but also some who belong to the divine race.
ON FIRST PRINCIPLES 4.1.6But if in every detail of this outer covering, that is, the actual history, the sequence of the law had been preserved and its order maintained, we should have understood the Scriptures in an unbroken course and should certainly not have believed that there was anything else buried within them beyond what was indicated at a first glance. Consequently the divine wisdom has arranged for certain stumbling blocks and interruptions of the historical sense to be found therein, by inserting in the midst a number of impossibilities and incongruities. [This was done] in order that the very interruption of the narrative might as it were present a barrier to the reader and lead him to refuse to proceed along the pathway of the ordinary meaning. And so, by shutting us out and debarring us from that, [the writers] might recall us to the beginning of another way, and might thereby bring us, through the entrance of a narrow footpath, to a higher and loftier road and lay open the immense breadth of the divine wisdom.… The aim of the Holy Spirit was chiefly to preserve the connection of the spiritual, meaning, both in the things that are yet to be done and in those which have already been accomplished. [Thus] whenever he found that things which had been done in history could be harmonized with the spiritual meaning, he composed in a single narrative a texture comprising both kinds of meaning, always, however, concealing the secret sense more deeply. But wherever the record of deeds that had been done could not be made to correspond with the sequence of the spiritual truths, he inserted occasionally some deeds of a less probable character or which could not have happened at all, and occasionally some that might have happened but in fact did not. Sometimes he does this by a few words, which in their bodily sense do not appear capable of containing truth and at other times by inserting a large number.This is found to happen particularly in the law, where there are many things that as literal precepts are clearly useful, but also a considerable number in which no principle of utility whatever is disclosed, while sometimes even impossibilities are detected. All this, as we have said, the Holy Spirit supervised, in order that in cases where that which appeared at the first glance could neither be true nor useful we should be led on to search for a truth deeper down and needing more careful examination. And [we] should try to discover in the Scriptures which we believe to be inspired by God a meaning worthy of God. And not only did the Holy Spirit supervise the writings which were previous to the coming of Christ, but because he is one and the same Spirit and proceeds from the one God, he has acted similarly in regard to the Gospels and the writings of the apostles. For even the narratives that he inspired through them were not woven together without the spell of that wisdom of his, the nature of which we explained above. And so it happens that even in them the Spirit has mingled not a few things by which the historical order of the narrative is interrupted and broken, with the object of turning and calling the attention of the reader, by the impossibility of the literal sense, to an examination of the inner meaning.
ON FIRST PRINCIPLES 4.1.9It is a great thing to have passed from the law to the shadow of Christ. For Christ is the way, Christ is truth and life; and when we come under his shadow we have the shade of the way, are overshadowed by the truth and live in life's shadow. And whereas we have only glimpses of knowledge, like a confused reflection in a mirror, if we follow this way we shall eventually come to see face to face what at first we saw confusedly as a shadow.
COMMENTARY ON THE SONG OF SONGS 3The law, then, and everything in the law, being inspired, as the apostle says, until the time of amendment, is like those people whose job it is to make statues and cast them in metal. Before they tackle the statue itself, the one they are going to cast in bronze, silver or gold, they first make a clay model to show what they are aiming at. The model is a necessity, but only until the real statue is finished. The model is made for the sake of the statue, and when the statue is ready the sculptor has no further use for the model. Well, it is rather like that with the law and the prophets. The things written in the law and the prophets were meant as types or figures of things to come. But now the artist himself has come, the author of it all, and he has transferred the law, which had only the shadow of the good things to come, to the very image of the things.
HOMILIES ON LEVITICUS 10We must also know that just as there is a "law" which contains a "shadow of the good things to come," which have been revealed by the law proclaimed in accordance with truth, so also the gospel, which is thought to be understood by all who read it, teaches a shadow of the mysteries of Christ.And that which John calls an eternal gospel, which would properly be called a spiritual gospel, clearly presents both the mysteries presented by Christ's words and the things of which his acts were symbols, to those who consider "all things face to face" concerning the son of God himself.
COMMENTARY ON THE GOSPEL OF JOHN 1.39-40Paul distinguishes three levels in the law: the shadow, the image and the truth.… The law contains the shadow of future good things but not the very image of the realities, and this clearly shows that the image of the realities is different from what is designated as the shadow of the law. If anyone can describe the ceremonies of the Jewish worship, let him view the temple as not having had the image of realities but only their shadow. Let him see the altar as a mere shadow, and the rams and the calves brought to sacrifice also as a shadow. According to the Scripture, "our days on the earth are like a shadow."If someone wishes to go beyond this shadow, let him come to the image of the realities, and let him behold the coming of Christ made flesh. Let him contemplate him in his role as high priest, offering victims to the Father henceforth and in the future; let him understand that all this is an image of spiritual realities and that heavenly functions are denoted by corporeal functions. We employ the term image to refer to that which is intelligible at present and which human nature can observe. If you can penetrate the heavens with your understanding and your mind and follow Jesus, who has penetrated the heavens and who stands as our intercessor before the face of God, you will find there those good things whose shadow the law contained and whose image Christ revealed through his incarnation. Those good things … have been prepared for the blessed, which neither eye has seen nor ear heard, and which no person has ever even imagined or thought of.
HOMILIES ON THE PSALMS 38.2.2And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord's commands, that we all having the same mind may be gathered together for life.
Second Epistle To The Corinthians (Pseudo-Clement)Those who lived before grace, because they were under law, found themselves sitting under its shadow. But those who have come into existence after the coming of grace and day have been delivered from the shadow, truly from the slavery of the law. That is to say, they have risen above it, having been taken up on high as by a ladder, namely, the gospel way of life. They are living with the lawgiver, being themselves lawgivers rather than keepers of law.
DISCOURSE 28.4That is, being an image of the future blessings of the New Testament, which Christ bestows upon those who have accepted this Testament.
That is, not the very truth. Of what things? Of our sacrifice, of the remission of sins. For the things of the Old Testament, being unclear, resembled a shadowy outline; but those of the New Testament are like an image, that is, the truth, since they appear in brilliance and perfection. So explains St. John Chrysostom. But it is not useless to take into account also what Gregory the Theologian gives us to understand in this passage. In other discourses as well, but especially clearly in his oration on Pascha, he says: the Paschal lamb of the law—I state decisively—was an image darker than an image. Thus he gives us to understand that by "shadow" the apostle means the law; and by image, what is now performed in the Church, as a reflection of other more perfect blessings which the worthy will receive as their portion in the age to come; and these are what the apostle now calls "things." Therefore, just as an image differs in some way from the archetypal thing, so too the present mysteries differ from the more perfect things of the age to come; and to the degree that an outline falls short of an image, to that same degree the law falls short of the New Testament.
The meaning of this passage is as follows: if the sacrifices of the Law had power, they would not have been offered continually; once offered and having proved beneficial, they would have ceased. But since they were offered every year, constantly, it is clear that they had no power to perfect. And therefore after the first sacrifice they offered a second, and then yet a third. Just as among medicines, those are effective which, having been applied once, bring healing; whereas those that are frequently applied thereby demonstrate their own inefficacy. But the question arises: what then? Do we not also unceasingly offer bloodless sacrifices? Of course, always; but we perform a remembrance of the death of Christ. And this sacrifice is one, not many, since it was offered once. We constantly offer one and the same Lamb, or rather: we perform a remembrance of that offering, as though it were being performed now. Consequently, the sacrifice is one. As for the fact that the sacrifice is offered in many places—are there then many Christs? No, one—everywhere, and complete there, and complete here, one Body of His. And just as, being offered in many places, He is one Body and not many bodies, so also the sacrifice is one. For we offer that sacrifice which was offered then. But there, the lamb offered yesterday was different from today's. And today's lamb was offered not as a remembrance of yesterday's, but as itself constituting a sacrifice in its own right. So in what sense does the Apostle say "the same sacrifices"? The sacrifices were the same inasmuch as the same kinds of sacrifices were offered—for example, today a lamb and tomorrow a lamb—but they were different in number. Some, however, have said that the sacrifices were the same in the manner of offering—that is, they were performed through slaughter or burnt offering—but different in kind, such as sheep, oxen, turtledoves, pigeons. The expression δύναται—"can"—although it is found in manuscripts with the letter ν, I have nevertheless found a note requiring it without the letter ν. "The Law," he says, "having a shadow of the good things to come... can never make (δύναται) perfect those who draw near." And indeed, in accordance with grammatical precision, one must preserve Scripture so that no error arises in it. But since in Scripture there is not a single word about rules of speech, we shall understand this passage as the manuscripts contain it, namely: they can (δύναται) never—evidently, those who offer—make perfect those who draw near.
Commentary on Hebrews479. – Having considered the things done in both testaments to show the superiority of the New Testament over the Old, the Apostle now proves something he had presupposed, namely, that the Old was not able to cleanse sins. This is the last of the five things he had prefaced about Christ. In regard to this he does two things: first, he shows the failure of the Old Testament in regard to abolishing guilt; secondly, on this point he compares the priest of the New Testament with the priest of the Old Testament (v. 11). In regard to the first he does two things: first, he states his intention; secondly, he proves it on the authority of Scripture (v. 5). In regard to the first he does two things: First, he sets forth what he intends; secondly, he proves (v. 2).
480. – In regard to the first it should be noted that the Apostle concludes to this failing from the condition and rite of the Old Law. But sin deprived man of future goods; hence, as though that sin pertained to future goods, i.e., heavenly, the Old Law is related to those goods as a shadow to a body, but the New Law as an image. Now a shadow and an image agree in the fact that each represents something: but a shadow represents in general, and as to the nature of the species; an image, however, does so in particular and as to the nature of the individual, and specifically. So, too, the New Law, as far as future goods are concerned, represents more explicitly than the Old: first, because express mention and a promise of good things to come are found in the words of the New Testament, but not in the Old, which mentions only carnal goods; secondly, because the power of the New Testament consists in charity, which is the fulfillment of the Law. And although this charity is imperfect by reason of the faith in which it inheres, it is, nevertheless, similar to the charity of heaven. Hence, the New Law is called the law of love. Hence, it is called an image, because it has an expressed likeness to the goods to come. But the Old Law represented it by carnal things; hence it is called a shadow: 'Which are a shadow of things to come' (Col. 2:17). This therefore is the condition of the Old Testament, that it was but a shadow of the good things to come instead of the true form of these realities. Its rite consisted in offering the same sacrifice every year on the day of atonement, namely, the blood of goats and bulls, for sin, as is clear from Leviticus (chap. 25). From these two facts he draws his conclusion, namely, the law has but a shadow of the good things to come, instead of the true form of these realities; it can never, by the same sacrifices which are continually offered every year made perfect those who draw near, i.e., the high priests: 'The law brought nothing to perfection' (Heb. 7:19). But that perfection is reserved for the New Law and consists in charity, which is the bond of perfection' (Col. 3:14). Therefore, it says in Matthew (5:48): 'Be you, therefore, perfect.'
Commentary on Hebrews