For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.
σκηνὴ γὰρ κατεσκευάσθη ἡ πρώτη, ἐν ᾗ ἥ τε λυχνία καὶ ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται Ἅγια.
ски́нїѧ бо соѡрꙋжена̀ бы́сть пе́рваѧ, въ не́йже свѣти́льникъ и҆ трапе́за и҆ предложе́нїе хлѣ́бѡвъ, ꙗ҆́же глаго́летсѧ ст҃а̑ѧ.
Since the Word knows the tabernacle of Moses to be a figure of the whole creation—I mean the entire system of things visible and invisible—shall we pass the first veil and, stepping beyond the realm of sense, shall we look into the holy place, the intellectual and celestial creation?
ON THE DOCTRINE OF GOD, THEOLOGICAL ORATION 2.31"For" (he says) "there was a tabernacle made; the first, which is called holy, wherein was the Candlestick, and the Table, and the Shew-bread." These things are symbols of the world.
Homily on Hebrews 15He has shown from the Priest, from the Priesthood, from the Covenant, that that [dispensation] was to have an end. From this point he shows it from the fashion of the tabernacle itself. How? This, he says, [was] the "Holy" and the "Holy of Holies." The holy place then is a symbol of the former period (for there all things are done by means of sacrifices); but the Holy of Holies of this that is now present.
And by the Holy of Holies he means Heaven; and by the veil, Heaven, and the Flesh "entereth into that within the veil": that is to say, "through the veil of His flesh." (Supra, vi. 19;Heb. x, 20.)
Homily on Hebrews 15The first, you say, as to the holy of holies, since it was not the first, but the middle. For the first was where the bronze altar of the sacrifices and the burnt offerings was. This is the second, concerning which it is said, "in which were the lampstand, the table, and the showbread." The third, in which is a golden censer, and the Ark of the Covenant.
The Pseudo-Oecumenian Catena on HebrewsEach one of us can build a tabernacle for God in himself. For if, as some before us have said, this tabernacle represents a figure of the whole world, and if each individual can have an image of the world in oneself, why should not each individual be able to fulfill the form of the tabernacle in oneself?… For that part within you which is most valuable of all can act the part of priest—the part which some call the first principle of the heart, others the rational sense or the substance of the mind or whatever other name one wishes to give to that part of us which makes us capable of receiving God.
HOMILIES ON EXODUS 9.4He calls this one "first," namely, in relation to the Holy of Holies, which was in the middle. Before it stood the bronze altar, the altar for burnt offerings, set under the open sky. Then, if one lifted the veil, or rather, the covering (Ex. 40:19), it appeared as the middle section, in which were the lampstand, and the table, and the showbread.
Commentary on Hebrews416. – Then when he says, For a tent was prepared, he explains what he has said: first, in regard to the disposition of the tabernacle; secondly, as to the ministry of the priests (v. 6).
417. – In regard to the first, to understand the literal meaning, it should be noted that the Lord commanded a tabernacle to be made in the desert. It was to be twenty cubits or paces long, and ten wide, with an entrance facing the east. In front of the entrance a curtain hung from four pillars. There was a small tent in which was the altar of holocausts. But all this was left unmentioned by the Apostle, because it contributed nothing to his thesis. In the tabernacle as you faced west, before an area ten cubits long and ten wide was hung a veil, which divided one area ten cubits long from the other twenty cubits long. The area twenty cubits long is called the sanctuary and the first tabernacle, the other of ten cubits in length is called the holy of holies and the second tabernacle.
418. – This distinction can be explained in two ways: in one way, because the things of the Old Testament were a figure of the New, and the New a figure of the heavenly country. Thus, therefore, by the first tabernacle was signified the Old Testament, and by the second, the New. In another way, by the first tabernacle the present Church, and by the second, heavenly glory. Therefore, inasmuch as it signifies the Old Testament, it is a figure of a figure; but inasmuch as it signifies the present Church, which in turn signifies future glory, it is a figure of the truth in regard to each. In regard to these he does two things: first, he describes what was in the first; secondly, in the second (v. 3).
419. – In the first tabernacle were three things, namely, the golden candlestick on the south. It was made in the following way: from a long shaft proceeded six branches, as it were, six arms, namely, three from the right side and three from the left, so that at the top were seven branches, in each of which burned a lamp. Then in each arm were four things, namely, the arm which divided into three cups, namely, cups, bowls, and lilies, because two parts were joined there. At the end of each part was a cup in which two cups are joined in the manner of a nut, and two revolving bowls and two leaves of a lily. Then in the northern area was a golden table upon which twelve freshly baked loaves were placed on the Sabbath, and over each one was incense burning on a paten of gold. Those loaves, which were called the Bread of the Presence, remained there until the Sabbath, when they were removed and others put in their place. Furthermore, in the middle was a golden altar for burning sweet-smelling thyme to prevent the house from stinking from the vast quantity of blood pouring from the victims. By the candlestick, which gives light, and by the table was designated that those who serve the altar should live off the altar. Therefore, he says, for a tabernacle, i.e., the front part of the tabernacle, was made first, in which were the candlesticks, which were one as to substance but many as to branches. This was to the south: and a table to the north and the presentation of the loaves, i.e., the Bread of the Presence. This part is called the Holy Place. All this is treated in detail in Exodus (chaps. 25, 26, 27).
Commentary on HebrewsAnd after the second veil, the tabernacle which is called the Holiest of all;
μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη Ἅγια Ἁγίων,
По вторѣ́й же завѣ́сѣ ски́нїѧ глаго́лемаѧ ст҃а̑ѧ ст҃ы́хъ,
"And after the second veil" (There was then not one veil only, but there was a veil without also) "the tabernacle, which is called holy of holies." Observe how everywhere he calls it a tabernacle in regard of God's encamping there.
Homily on Hebrews 15"And after the second veil." Therefore, there was not only one veil. A tabernacle is called everywhere, because there God dwells.
The Pseudo-Oecumenian Catena on HebrewsDo you see that there was a first veil, which Scripture calls a curtain, since it was rolled up and drawn together — this veil separated the court, into which everyone in general entered and upon which they offered sacrifices on the bronze altar, from the tabernacle, which was accessible to the priests who performed the daily services. Furthermore, once you passed through this veil, there was yet another veil, and beyond it the tabernacle called the Holy of Holies, into which no one else entered except the high priest alone, and even he only once a year. Throughout, he calls everything a tabernacle, because God dwells in it.
Commentary on Hebrews420. – Then when he says, Behind the veil the second tabernacle called the Holy of Holies, he describes the things that were in the second tabernacle, namely, the ark of the covenant made of incorruptible sethim wood, covered about on every part, i.e., inside and outside, with gold. In the ark were three things: a golden urn that had manna in memory of the benefit bestowed on them; the rod of Aaron that had blossomed (Num. 17:8) in memory of Aaron's priesthood, lest a stranger should presume to approach, and the tables of the covenant in memory of the Law. Then, over the ark were two Cherubim, who touched each other with two wings and touched the two sides of the tabernacle with the other two. Between the two wings, with which they touched each other, was a golden table of the same length and width as the ark, namely, two cubits in length and a cubit and a half in width, overshadowing the mercy seat. Hence, it served as a throne from which God would listen, to be re-propitiated toward the people: 'You that sit upon the cherubim before Ephraim, Benjamin and Manasseh' (Ps. 79:2). But the ark was, as it were, a foot stool. The two cherubim facing each other looked at the mercy seat. But the Apostle adds a fourth item, namely, the golden altar of incense, concerning which some say that it was the altar between the holies, as has been said. The priests entered every day into the holies, which was outside, to perform the mysteries; but into the holy of holies the high priest once a year with blood. Then he filled that censer with thyme, so that from the smoke ascended a cloud which covered the holy of holies, so that it would not be seen by anyone outside. Those, therefore, are the things which were beyond the veil, which was the second tabernacle and called the Holy of Holies on account of its dignity, as the Blessed Mother is called the Virgin of virgins anthonomastically, having a golden censer and the ark in which was a golden urn, over which, namely, the ark (not that they had feet over it, but wings only) were the cherubim of glory overshadowing the mercy seat, namely, with their wings, of which it is not necessary to speak now, i.e., pursue with words, in detail.
421. – But in 1 Kg (8:9) it says that 'in the ark there was nothing else but the two tables of stone.' I answer that this is true as regards its principal purpose, because that was what the ark was principally made for, as it says in Exodus (25:16).
422. – In regard to what they signified, it should be noted that all the ceremonies of the Law were ordained to one thing according to that state; but to something else, insofar as they were figurative, namely, inasmuch as they represented Christ. As to the first, they were all instituted to represent God's magnificence. But that was represented only in the effects. Those effects have, as it were, a twofold world: one is upper, namely, that of incorporeal substances, and that by the holy of holies; the other of the lower, sense-perceptible world, and that was represented by the Holy Place. In the upper world are three things: God, the reasons of things and the angels. But God is utterly incomprehensible; therefore, there was a seat left unoccupied, because He cannot be comprehended by a creature except from his effects. That seat was the propitiatory or mercy seat, as has been said. But the angels were signified by the cherubim on account of their wisdom; hence, even the philosophers call angels intellectual substances. There were two, to designate that they were not set there to be adored, because it had been said in Deuteronomy (6:4): 'Hear, O Israel, the Lord your God is one Lord.' The fact that they looked at the mercy seat shows that they do not cease contemplating God: 'Their angels in heaven always see the face of my Father in heaven' (Mt. 18:10). The reasons of things are signified by the ark. But the ones in this world pertain to wisdom, which is signified by the tablets, or to power, which is signified by the rod; or to goodness, which is signified by the manna, which is sweet, because whatever sweetness is found in the creature is from God's goodness. But because the reasons of things, which exist intelligibly in God, exist in a sense-perceptible manner in bodily creatures, therefore, just as there was an intellectual light in the tablets, so in the holies there was a corporeal light. There the manna, here the loaves; there the rod, here the altar, which pertains to the priest's office.
423. – But inasmuch as Christ was prefigured by them, they are all found in Him: first, as to the holies, for He is a candlestick of light: 'I am the light of the world' (Jn. 8:12). In it are six orders: three on the left, namely, the perfect of the Old Testament; and three on the right, namely, of the New Testament. They are designated in Ezekiel (chap. 14): By Noah, prelates; by Daniel, contemplatives; by Job, the actives. Those branches receive light and impart it: 'As every man has received grace, ministering the same one to another' (1 Pt 4:10). The cups furnish the drink of wisdom; the bowls for ready obedience; the lilies for the end of eternal life; the seven lamps are the seven gifts of the Holy Spirit. Again, Christ is a table of refreshment. The twelve loaves are the doctrine of the Apostles and their successors; they are put out on the Sabbath of hope to the Sabbath of hope; and if in the meantime one is removed by death, another is substituted. But on the great Sabbath all will be removed. In the interior was the propitiatory, and Christ is the propitiation of our sins' (1 Jn. 2:2). The two angels are the two testaments looking peacefully at Christ; or all the angels serving Christ in concord and unity of spirit: 'Angels came and ministered to him' (Mt. 4:11); 'Thousands of thousands ministered to him' (Dan 7:10); 'All are ministering spirits' (Heb. 1:14). They desire to look on Christ and they overshadow the propitiatory, i.e., guard Christ's Church. Or because by their ministry occurred visions and apparitions in which Christ was prefigured overshadowingly. The ark made of sethim wood is Christ's pure and most precious flesh, which is called a gold urn because of His wisdom full of the sweetness of the godhead. The tablets are His wisdom. The rod is His eternal priesthood, or it is Christ's power; and the manna the sweetness of grace given by the priesthood of Christ or by obedience to His commandments, as a man obeys the power. But because no one has grace without having sinned, except Christ and His mother, it is necessary to have a mercy seat.
Commentary on HebrewsWhich had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;
χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ράβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης,
зла́тꙋ и҆мꙋ́щи кади́льницꙋ и҆ ковче́гъ завѣ́та ѡ҆кова́нъ всю́дꙋ зла́томъ, въ не́мже ста́мна злата̀ и҆мꙋ́щаѧ ма́ннꙋ, и҆ же́злъ а҆арѡ́новъ прозѧ́бшїй, и҆ скрижа̑ли завѣ́та:
Now the golden urn in the ark holding the manna is the holy soul in Christ that contains in itself all the fullness of divinity. Aaron's rod that budded although cut off from the tree is the invincible power of his priesthood, concerning which the prophet says, "Your royal scepter is a scepter of equity." Even after it seemed for the time being to have been cut off through death, in the dawn of the resurrection morn it was found to have blossomed again all the more vigorously, and it became clear that it would remain forever imperishable and unfading. For "Christ being raised from the dead will never die again; death no longer has dominion over him." The tablets of the covenant in the ark indicate that all knowledge of the Father's secrets and all power of judgment are in Christ. For on the tablets of the covenant were inscribed the faith of the eternal divinity which creates and rules the world, and the commandments through which one ought to serve God, and the discerning judgment with which God rightly condemns those who hate God and with due mercy rewards those who love him. This, then, is the testimony that the Lord gave Moses to be put into the ark. It indicated the truth that we ought to confess in Christ about his flesh, his son, and his word. It showed that after the passion of death the same flesh would be glorified in the resurrection and lifted up in the eternal dignity of a king and priest. It taught that he alone is privy to the Father's secrets, just as truly as he is the judge of all worlds, of one and the same majesty with the Father.
On the Tabernacle 1.4.17The ark can also be taken figuratively as the holy church that is constructed from incorruptible wood, that is, from holy souls. Extended throughout the four quarters of the world, with faith in the holy gospel, the church expects from God the eternal crown of life. It contains in itself the tables of the covenant by continual meditation on the law of God. It also contains the golden urn with the manna as a guarantee of the Lord's incarnation, and Aaron's rod that budded as a sharing in the kingship and priesthood of the Lord; for the apostle Peter says, "But you are a chosen race, a royal priesthood." Up above, it has the propitiatory to remind it that every good thing it possesses it has received from the generosity of divine grace. And on the propitiatory it has the glorious cherubim, signifying either the angelic assistance with which it is always aided by a gracious God or the Testaments in which it is taught how it ought to live and in what manner it ought to seek the aid of divine propitiation so that it may live properly. Now the cherubim were set over the propitiatory in this way, just as the city of Christ, that is, the holy church, is said to have been built upon the mountain, that is, upon Christ himself; not that his city can be higher than he but because it derives support from his assistance. The ark has cherubim over the propitiatory because both the angelic ministries and the divine eloquences surely give aid to the church insofar as they themselves stand firm upon the foundation of the highest truth.
On the Tabernacle 1.5.20-21If you wish to achieve true knowledge of Scripture, you must hurry to achieve unshakable humility of heart. This is what will lead you not to the knowledge that puffs a person up but to the love which illuminates through the achievement of love. It is impossible for the unclean of heart to acquire the gift of spiritual knowledge. Therefore be very careful that your zeal for scriptural reading does not, because of empty pretentiousness, prove to be a cause of perdition instead of being for you the source of knowledgeable light and of the endless glory promised to the one enlightened by knowledge.Then, having banished all worldly concerns and thoughts, strive in every way to devote yourself constantly to the sacred reading, so that continuous meditation will seep into your soul and, as it were, will shape it to its image. Somehow it will form that "ark" of the Scriptures and will contain the two stone tablets, that is, the perpetual strength of the two Testaments. There will be the golden urn that is a pure and unstained memory and which will preserve firmly within itself the everlasting manna, that is, the eternal, heavenly sweetness of spiritual meanings and of that bread which belongs to the angels. The branch of Aaron is the saving standard of our exalted and true high priest, Jesus Christ. It leafs out forever in the greenness of undying memory. This is the branch that was cut from the root of Jesse and which after death comes more truly alive. Now all of these things are covered over by the two cherubim, that is, by the plentitude of historical and spiritual lore. "Cherubim" means knowledge in abundance. They provide an everlasting protection for that which appeases God, namely, the calm of your heart, and they will cast a shadow of protection against all the attacks of malignant spirits. And thus your soul will not only become the ark of God's testament, but it will be carried forward into a priestly realm. And, by its unfailing love of purity, its concentration upon the disciplines of the spirit, it will implement the priestly command imposed by the lawgiver, "He will not emerge from the holy place, lest he profane the sanctuary of God." That is, he will not depart from his own heart, where the Lord promised to live continuously when he said, "I will live and walk among them."
CONFERENCE 14.10"Which had" (he says) "a golden Censer, and the ark of the Covenant overlaid round about with gold: wherein was the golden pot that held the manna, and Aaron's rod that budded, and the tables of the covenant." All these things were venerable and conspicuous memorials of the Jewish obstinacy; "and the tables of the covenant" (for they brake them) "And the manna" (for they murmured; and therefore handing on the memory thereof to posterity, He commanded it to be laid up in a golden pot). "And Aaron's rod that budded. And over it, the Cherubim of glory." What is "the Cherubim of glory"? He either means "the glorious," or those which are under God. "Shadowing the mercy-seat."
But in another point of view also he extols these things in his discourse, in order to show that those which come after them are greater. "Of which" (he says) "we cannot now speak particularly." In these words he hints that these were not merely what was seen, but were a sort of enigmas. "Of which" (he says) "we cannot now speak particularly," perhaps because they needed a long discourse.
Homily on Hebrews 15The pledge and earnest of a perpetual priesthood, furnished no contemptible symbol of thy supernatural child-bearing. On thy account, and the undefiled Incarnation of God, the Word, which by thee had place for the sake of that flesh which immutably and indivisibly remains with Him for ever.
Methodius Oration Concerning Simeon and Anna"the Ark of the Covenant." It carries the symbols of the covenant, such as the tablets of the law and the others. "having a golden censor." All these were in the Ark, rebuking the ingratitude of the Jews. "the rod", because of the insurrection against the priesthood. the tablets, because the Jews had a ploy to break the first commandments. and the manna, because of their grumbling while eating. Therefore, these symbols should also be sent to their descendants for their caution.
The Pseudo-Oecumenian Catena on HebrewsThe Ark of the Covenant is called so because it contained the tablets bearing the law (Exod. 40:20).
All these things served as memorials of Jewish ingratitude. "The golden pot of manna" — in remembrance of the fact that, while being miraculously fed by it, they murmured (Exod. 16:3–10), and so that their descendants might remember both God's benevolence and their own bitterness. "Aaron's rod" — in remembrance of the rebellion that occurred against him (Num. 17). "The tablets of the covenant" — in memory of the fact that they shattered the first ones by their idolatry. You may ask how it is that in the Book of Kings it is written that there was nothing else in the ark except the tablets, yet the apostle now asserts that the golden pot and Aaron's rod were also placed in it? Since he had been educated in the best manner by Gamaliel (Acts 22:3) in Judaism, he probably derived this from tradition; for even now the Pharisaical Jews agree that this was so. However, not from the beginning, but at the time of Jeremiah, when it was necessary to hide the ark, then, they say, these things were probably also placed in the ark.
Commentary on HebrewsAnd over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
ὑπεράνω δὲ αὐτῆς Χερουβὶμ δόξης κατασκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστι νῦν λέγειν κατὰ μέρος.
превы́шше же є҆гѡ̀ херꙋві́ми сла́вы, ѡ҆сѣнѧ́ющїи ѻ҆лта́рь {ѡ҆чисти́лище}: ѡ҆ ни́хже не лѣ́ть нн҃ѣ глаго́лати подро́бнꙋ.
Since it is possible to contemplate God not only outside us and within us, but also above us: outside through his vestige, within through his image, and above through the light that is sealed upon our mind, which is the light of eternal Truth, since "our mind itself is immediately formed by Truth itself"; those who have been exercised in the first mode have already entered into the court before the tabernacle; those in the second have entered into the holy place: but those in the third enter with the High Priest into the holy of holies; where above the ark are the Cherubim of glory overshadowing the mercy seat; by which we understand two modes or degrees of contemplating the invisible and eternal things of God, of which one is concerned with the essential attributes of God, and the other with what is proper to the persons.
Itinerarium Mentis in Deum, Chapter 5"Above it." Of the ark. "Cherubim of glory." Which are the glorious, or the beings of glory, namely, of God.
The Pseudo-Oecumenian Catena on Hebrews"overshadowing the mercy seat." For above the ark, as if a square golden table, which was called the mercy seat, typifying Christ (Jn. 2:2), who is called to us the propitiation and redemption (1 Cor. 1:30). See the passage in Exodus, in the places concerning these things.
The Pseudo-Oecumenian Catena on Hebrews"about which we cannot now speak in detail." He wishes to show that the things seen were mysteries and types of the Truth. Therefore, it is not now, he says, to speak of them in part. For more words are needed than according to the present urge.
The Pseudo-Oecumenian Catena on HebrewsThat is, above the ark.
Glorious, or subject to God; but having served for His glory. And he sets this forth deliberately with the purpose of showing the superiority of that which is ours.
He called the "mercy seat" the lid of the ark, as you will learn more precisely about this from Scripture itself, and, being led astray by the words of some, do not think that this is something else. Of course, by this he pointed to Christ, Who became the propitiation for our sins. He sealed everything that was in the Old Testament and confirmed it.
Here he shows that all of this was not only visible, but also served as a sign of something else, the explanation of which requires too much time.
Commentary on HebrewsNow when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
Τούτων δὲ οὕτω κατεσκευασμένων εἰς μὲν τὴν πρώτην σκηνὴν διὰ παντὸς εἰσίασιν οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες,
Си̑мъ же та́кѡ ᲂу҆стро́єнымъ, въ пе́рвꙋю ᲂу҆́бѡ ски́нїю вы́нꙋ вхожда́хꙋ свѧще́нницы, слꙋ̑жбы соверша́юще:
Figuratively, the curtain in the temple represents the same curtain that the apostle declares openly to the Hebrews, in the place where he also explains properly, according to the allegorical sense, the reason that "the priests go continually into the outer tent, performing their ritual duties, but into the second only the high priest goes, and he but once a year, and not without taking blood which he offers for himself and for the errors of the people." This curtain is interpreted as heaven. And the priests entered into the first tabernacle with sacrifices daily throughout the year, which further illustrates the circumstances of this life, in which the saints who serve the Lord as true priests of God and of his Christ ceaselessly atone for the daily errors of their frailty, without which they are by no means able to exist in this life through the daily sacrifices of good works and the daily libations of their own tears. But the apostle understands the high priest who went into the Holy of Holies with the blood of victims once a year to be the great high priest himself, of whom it was said, "You are a priest forever after the order of Melchizedek." He who as both priest and victim had offered himself through his own blood once for our sins entered "into heaven itself, now to appear in the presence of God on our behalf."
On the Tabernacle 2.8.71"Now when these things were thus ordained, the priests went always into the first tabernacle accomplishing the service of God." That is, these things indeed were there, but the Jews did not enjoy them: they saw them not. So that they were no more theirs than ours for whom they prophesied.
Homily on Hebrews 15And it happened that the Jews neither saw the things that were happening, as the veil was being torn. So it was not more for them than for those who were prefigured, that is, for us, "once a year, the high priest alone." Since he approached them while they were still infants, how could one sacrifice of Christ cleanse the sins of the world? This is also shown in the old, which is a type of the new.
The Pseudo-Oecumenian Catena on HebrewsIn Exodus, in the places concerning these things, it says that on the day the high priest entered the Holy of Holies with the holy incense. And it is written thus; "And he shall burn incense upon it." (that is, upon the golden altar that was in the Holy of Holies); Aaron shall burn a finely blended incense in the morning when he tends to the lamps, he shall burn incense upon it. And when Aaron lights the lamps in the evening, he shall burn incense, a continual incense. (Ex. 30:10)
The Pseudo-Oecumenian Catena on HebrewsHow then does the divine Paul say in this place, "once a year, the high priest alone?" And we say that he indeed entered with blood once a year: as is also said in the aforementioned place of Exodus; but to offer, on these days every day. Indeed, he also adds here: "not without blood," that is, with blood; so that this is the sense: Once a year the high priest with blood, not with incense. "without blood." After sacrifices, he says. So also the blood was a type of Christ. "which he offers for himself." He adds everywhere, For himself, showing Christ's excellence above the high priest of the Jews.For the legal high priest offered for himself; but Christ did not offer for himself; for how could he, who is separate from sinners? Thus there is a great difference between the two. "and of the ignorance of the people", he says. And from this, he shows the difference, that the sacrifices according to the law were offered for ignorance. For those in ignorance were allowed sins, indeed, the sacrifice of Christ, even those sins whom we knowingly have committed.
The Pseudo-Oecumenian Catena on HebrewsThough this was so, he says, the Jews did not participate in it, since the veil held them back. This was preserved for us, for whom it was a foreshadowing.
Commentary on Hebrews424. – Having described the things which pertain to the Old Testament so far as the disposition of the tabernacle was concerned, the Apostle now continues with the office of the ministers: first, with those who look to the holies; secondly, with those who look to the holy of holies (v. 7).
425. – To understand the literal meaning of this, it should be noted that, as has been stated above, there was in the forepart of the tabernacle near the center the altar of thyme or of incense, which is the same thing, and the golden candlestick; but at the southern part opposite, the table of proposition. Every day in the morning and in the evening the priest entered the holies for two reasons: to dress the lamps and to renew the incense, in order that light and all good odor might be continually present in the holies. He says, therefore: Now these preparations, namely, which pertain to the appearance of the tabernacle, having been thus made, the priests go continually into the outer tent [first tabernacle] performing their ritual duties: not to sacrifice in the holies, because they sacrificed on the altar of holocausts in front of the door of the tabernacle under the sky; but he calls the renewal of the incense and the devotion of the offerers a sacrifice.
Commentary on HebrewsBut into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων,
во вторꙋ́ю же є҆ди́ною въ лѣ́то є҆ди́нъ а҆рхїере́й, не без̾ кро́ве, ю҆́же прино́ситъ за себѐ и҆ ѡ҆ людски́хъ невѣ́жествїихъ.
In order that, having again drawn back the veil of the word, we may with unveiled face behold the festival of the divine Passover, appealing thus to Jesus: Where wilt thou that we prepare to eat the Passover with thee? On receiving his reply that this feast was to be celebrated in an upper chamber, a chamber, that is, of second things, the disciples with alacrity of heart betook themselves with all speed to enter the Holy of Holies, into which Christ Himself hath entered for us, and hath done away with any further need of the typical High Priest, having obtained eternal redemption for us, and on our behalf presenting Himself before the face of God. Formerly indeed the High Priest alone once a year entered into the Holy of Holies, the people remaining without by reason of the littleness of their power. But the Saviour having entered in, has given full liberty of access to all who wish.
The Christian Topography, Book 10"But into the second the High Priest went alone once every year, not without blood, which he offered for himself, and for the errors of the people." Thou seest that the types were already laid down beforehand? for, lest they should say, "how is there but one sacrifice?" he shows that this was so from the beginning, since at least the more holy and the awful sacrifice was but one. And how did the High Priest offer once for all? Thus were they wont to do from the beginning, for then also (he says) "the High Priest" offered "once for all."
And well said he, "not without blood." (Not indeed without blood, yet not this blood, for the business was not so great.) He signifies that there shall be a sacrifice, not consumed by fire, but rather distinguished by blood. For inasmuch as he called the Cross a sacrifice, though it had neither fire, nor logs, nor was offered many times, but had been offered in blood once for all; he shows that the ancient sacrifice also was of this kind, was offered "once for all" in blood.
"Which he offers for himself;" again, "for himself; and for the errors of the people." He said not "sins"; but "errors," that they might not be high-minded. For even if thou hast not sinned intentionally, yet unintentionally thou hast erred, and from this no man is pure.
And everywhere he adds the "for himself," showing that Christ is much greater. For if He be separated from our sins, how did He "offer for Himself"? Why then saidst thou these things (one says)? Because this is a mark of One that is superior.
Homily on Hebrews 15Do you see the very prototypes, already set forth here? Lest they say: the sacrifice of Christ was offered once, how then did it sanctify all? He shows that this was so from ancient times, for even the most holy and awesome sacrifice in the Old Testament was offered by the high priest once.
After having called the cross a sacrifice—both without fire and without wood, and not offered repeatedly—he shows that the Old Testament sacrifice was also of this kind, for it was offered once with blood. Some have asked how it is that in the book of Exodus it is written that he should burn incense upon the golden altar, which was evidently located in the Holy of Holies: "Aaron shall burn on it compound fragrant incense early in the morning"; "On it Aaron shall burn fragrant incense; every morning, when he tends the lamps, he shall burn it" (Exod. 30:7–8), so that every day the high priest entered the Holy of Holies twice in order to burn incense upon that place where the golden altar was located. So how does the apostle say here that this high priest entered once a year? And they resolve it by saying that once a year the high priest entered with blood, but with incense—twice a day. However, you should know that they doubted needlessly and out of ignorance: it was not in the golden censer that Aaron burned incense twice a day, but upon the golden altar, and the latter was located not in the Holy of Holies but in the middle tabernacle, where the lampstand and the table also were; whereas with the golden censer he entered the Holy of Holies truly once a year. For the censer is one thing, and the altar is another. I have pointed out this difficulty so that the reader of these words, having heard the objection raised by others, might not be led astray into thinking that it is sound.
And again: "for himself." The lawful high priest, he says, offered sacrifice for himself. But Christ not for Himself, for He had no part with sinners. In every respect there is a complete difference between the one and the other. He said "for sins of ignorance," and not for transgressions, in order thereby to bring into greater fear both the ancient Jews and all people, and to humble their pride. For even if you did not sin willingly, you sinned unwillingly and through ignorance, and no one is free from this. Some maintained that he said this to show here as well the difference between the sacrifice of Christ and the sacrifices of the law. Under the law, sacrifices pardoned transgressions committed in ignorance; but the sacrifice of Christ pardons even deliberate sins.
Commentary on Hebrews426. – Then (v. 7) he mentions the office of the ministers in regard to the holy of holies. Here it should be noted that, as it says in Leviticus (16:30) on the day of atonement (which occurred on the tenth day of the seventh month, namely, September, which is the seventh month after our March, which coincides with part of our April, when the Jewish year begins: 'This month shall be to you the beginning of months: it shall be the first in the months of the year' (Ex. 12:2), for they began their month with the full moon which always begins in March, unless prevented by an embolism), the high priest offered a calf for himself and his whole house, and a goat for the sin of the people. When these were immolated, he took some of their blood and filled the thurible with the burning coals from the altar of holocausts, which was in the court in front of the tabernacle, and with all these things entered into the holy of holies to expiate the tabernacle with blood, sprinkling some of the blood on the veil. After he came out, he used the same blood to anoint the altar of incense. He did this once a year.
427. – Hence, he says, but in the second tabernacle, which is called the holy of holies, only the high priest goes, and he but once a year. A Gloss says that he could enter oftener without blood, but only once with blood. But this is recorded as happening only when the camp site was changed, because when Aaron and his sons entered to wrap the sanctuary and to appoint the burdens every man was to carry, as is clear from Num. 4:16. Nevertheless, once a year the high priest entered and not without taking blood, which he offered for himself and the people's errors, i.e., sins: 'They err that work evil' (Prov 14:22). For every wicked person is ignorant, as it says in the Ethics. But this is treated in Leviticus (chap. 16), where the rite of atonement is described. Mystically, by the first tabernacle is designed the present Church, in which the faithful should sacrifice themselves: 'Present your bodies a living sacrifice, holy, pleasing unto God' (Rom. 12:1) 'A sacrifice to God is an afflicted spirit' (Ps. 50:19). They should also sacrifice their property in alms: 'By such sacrifices God's favor is obtained' (Heb. 13:16). But the high priest alone, i.e., Christ in soul and body, entered into the holy of holies, i.e., into the heavenly country. Yet according to the letter the intention of the Apostle is that the Old Law is signified by the holy, and by the holy of holies the state of the New Testament and heaven, because one enters heaven by the New Law.
Commentary on Hebrews
THEN verily the first covenant had also ordinances of divine service, and a worldly sanctuary.
Εἶχε μὲν οὖν καὶ ἡ πρώτη σκηνὴ δικαιώματα λατρείας τό τε Ἅγιον κοσμικόν·
[Заⷱ҇ 320] И҆мѣ́ѧше ᲂу҆́бѡ пе́рваѧ ски́нїѧ {пе́рвый (завѣ́тъ)} ѡ҆правда̑нїѧ слꙋ́жбы, ст҃о́е же людско́е:
the blessed Apostle Paul in the Epistle to the Hebrews has declared that the first Tabernacle was a pattern of this world, for he says: For the first had also ordinances of divine service and a worldly sanctuary; for there was a tabernacle made; the first wherein was the candlestick, and the table and the shew-bread, which is called the Sanctuary. In calling it worldly he indicated that it was, so to speak, a pattern of the world, wherein was also the candlestick, by this meaning the luminaries of heaven, and the table, that is, the earth, and the shew-bread, by this meaning the fruits which it produces annually: which, he says, is called the Sanctuary, by this meaning the first Tabernacle.
The Christian Topography, Book 5For the first Tabernacle had ordinances of divine service, and its sanctuary, a sanctuary of this world; calling it of this world as being a pattern of this world.
The Christian Topography, Book 7Now "even the first covenant had" in it some rules in addition to "regulations" of the ministry of "worship," because sin exacted the punishment of the sword. However, this sanctification—this law that sanctifies us by means of water—does not pass away like those rules; in fact, it remains forever hereafter, because Jesus rejected that law for a new covenant, which was earlier proclaimed through Jeremiah.Then Paul turns his attention to the temporary tabernacle and to all the things which were in it in order to prove and reveal that they also have passed away, together with the abrogation of their law. It could not happen that they remained after the cessation of the law, because they also were shadows and symbols of this true ministry, which will last. Therefore, he begins again to deprive of its authority the service of the ministry held in the temporary tabernacle, of which the priests were proud in their overconfidence, by saying, "The first tent was prepared" so, because "in it were the lampstand and the table" and the other things. In the inner tent, "called the Holy of Holies," under its veil, there was placed one "golden altar of incense and the ark covered on all sides with gold," together with the other things. However, is there now any need to describe these objects in detail, one by one? In fact, even though each of these things had been set in their proper place for the service of religious ministry, they were nonetheless symbolic shadows of this heavenly ministry; since the truth has now come, it is not necessary anymore that we deal with shadows.
COMMENTARY ON THE EPISTLE TO THE HEBREWSHe has shown from the Priest, from the Priesthood, from the Covenant, that that dispensation was to have an end. From this point he shows it from the fashion of the tabernacle itself. How? This, he says, was the "Holy" and the "Holy of Holies." The holy place then is a symbol of the former period (for there all things are done by means of sacrifices) ; but the Holy of Holies of this that is now present.
And by the Holy of Holies he means Heaven; and by the veil, Heaven, and the Flesh "entereth into that within the veil": that is to say, "through the veil of His flesh."
And it were well to speak of this passage, taking it up from the beginning. What then does he say? "Then verily the first had also" (the first what? "The Covenant"). "Ordinances of Divine service." What are "ordinances"? symbols or rights. Then; as (he means) it has not now. He shows that it had already given place, for (he says) it had at that time; so that now, although it stood, it is not.
"And the worldly Sanctuary." He calls it "worldly," inasmuch as it was permitted to all to tread it, and in the same house the place was manifest where the priests stood, where the Jews, the Proselytes, the Grecians, the Nazarites. Since, therefore even gentiles were permitted to tread it, he calls it "worldly." For surely the Jews were not "the world."
Homily on Hebrews 15The superior things are shown from the change of the priest, the sacrifice, and the covenant, which the old has come to an end, and that which is new is better in many ways; it now wishes to show from the very arrangement of the tabernacle that those were the figures of the true things: moreover, the figure takes an end where the truth approaches. What he says: "had," signifies that it now does not have. Therefore, although it has not completely ceased, since some still cling to it, nevertheless, it has no rights.
The Pseudo-Oecumenian Catena on HebrewsThe first tabernacle indeed had rights of worship, I think it is not about the tabernacle, but about the old covenant itself. For it did not compare the tabernacle with the new covenant, but the entire old covenant with the new, and it showed the superiority of this over that entire one. "For behold," he says, "the days are coming, and I will establish a new covenant with the house of Israel and with the house of Judah, not according to the covenant I made with their fathers." (Jer. 31:31–33; Heb. 8:8–10) And again: "In speaking of a new covenant, he has made the first obsolete."(Heb. 8:13) And after saying this, he adds: "He had also had it before." (Heb. 10:15) Therefore, it is evident that the discussion is still about the covenant. For since he had depressed it in comparison to the new, lest anyone should say that it had always been rejected, he anticipates by saying that it also had rights of worship, laws, and order, and those things which pertain to the proper worship of God. Saying that by lineage he had rights of worship, he proceeds also in part, beginning from the tabernacle. "He had," he says, "the holy world." Then after the holy world and all that is sacred, he had again another tabernacle, set apart from the more secret and holier tabernacle. And in the set-apart one, both the lampstand and the arrangement of the loaves, which tabernacle is not called the holy world, just as the entire tabernacle, the first, but simply holy.
The Pseudo-Oecumenian Catena on HebrewsAfter that tabernacle. The first, you say, as to the holy of holies, since it was not the first, but the middle. For the first was where the bronze altar of the sacrifices and the burnt offerings was. This is the second, concerning which it is said, "in which were the lampstand, the table, and the showbread." The third, in which is a golden censer, and the Ark of the Covenant.
The Pseudo-Oecumenian Catena on Hebrews"the holy world." It is called world because it is open to all. Here, the temple is rightly called holy, in which the liturgy [λειτουργίαν] was performed to God, or even the tabernacle, since they had previously had this in the order of the temple, thus calling it so. And this can be learned from the first book of Kings, which clearly states: "And Samuel was sleeping in the temple of the Lord, where the Ark of God was." (1 Sam. 3:3) Therefore, he says, the holy was in the old covenant as something worldly, so that he might say when the temple was constructed as a type of the world. God indeed created heaven and earth, as Moses says, in the beginning, (Gen. 1) saying heaven above, on the second day, preparing for this heaven to be established in the midst of the waters; so that even being elevated, the waters have it above. Therefore, as a symbol of the world, commanding Moses to construct a certain type, God instructed him to make the tabernacle. "Make a sanctuary from the curtains, divided in the middle by another." (Ex. 26:4) Thus indeed the temple later became a type according to the same pattern. And the whole house was divided by a wall in the middle, so that the outer part was the house, in which it was necessary for the priests to perform the service through the sacrifices and to render all the rest to God; this was a symbol of that very place upon the earth, where it has now happened that we dwell; but the inner part, in which it was necessary for the high priest to enter only once a year, was a symbol of the heavenly, where the Jews believed God to dwell. "For the first tabernacle was constructed."
The Pseudo-Oecumenian Catena on HebrewsI noted that there were three tabernacles in the Octateuch that exist; one, concerning which the holy world speaks, where there was the bronze altar of burnt offerings, and it was permitted for all the people to enter and to perform the sacrifices; the second, where the priests were always permitted to perform the services, where there was the lampstand and the table and the showbread; the third, where there was the censer and the Ark, into which only the high priest entered once a year.
The Pseudo-Oecumenian Catena on HebrewsThe brothers assembled at evening as was their custom. For in all seasons, when they had finished their modest meal, it was their habit to assemble and for each one to pronounce what he knew of the holy Scriptures.… The brother who had returned from the north spoke and said, "Allow me, my brothers, to tell you the saying and its commentary which I heard from a righteous man. It was while returning south that I passed by Tabennesi and was put up there at Abba Pachomius's monastery. Toward evening Pachomius seated himself and spoke the Word of God to the brothers gathered around him. He spoke of the tabernacle and of the Holy of Holies, applying them to two peoples. The first people is the outer tabernacle, whose service consisted in sacrifices and visible loaves; the Holy of Holies, on the other hand, is the Gentiles' calling, which, according to the gospel, is the fulfillment of the law. And all the objects that are found in this inner tabernacle are filled with glory. For instead of animal sacrifices, there is the altar of incense; instead of the table, the ark containing the spiritual loaves, that is, the fullness of the law and all that is to be found there; and instead of the light of the lamp, the mercy seat where God appears as a consuming fire, that is, God the Word made human who became remission for us by appearing in the flesh. The words mercy seat mean indeed the place of the remission of sins."When the brother had finished his exposition of that saying and its commentary, he said, "I am confident that God will forgive me many of my sins because of the remembrance of that just man whose name I just pronounced here before you." All the brothers uttered their admiration for the great knowledge that was in our father Pachomius, until it was time for each of them to return with joy to his cell.
LIFE OF PACHOMIUS (BOHAIRIC) 29I think that the phrase "also the first one had regulations for worship" refers to the old covenant and not the tabernacle. For he did not compare the tabernacle with the new covenant but the whole old covenant with the new one, and he showed the superiority of the latter over the whole former covenant. "For behold," he says, "the days are coming and I will effect a new covenant on the house of Israel and on the house of Judah, not like the covenant which I established for their fathers," and again, "When he says 'new' he has already made the first old." And he adds these things and says, "Now the first one had." … Therefore it is clear that the discussion is still concerning the covenant. For since he struck it down in comparison with the new covenant, in order that no one may say then that it was rejected as worthless, he anticipates the argument and says that even that covenant had "regulations for worship," laws and order and fitting conformity with the service of God. And having spoken broadly of the whole law, that "it had regulations of worship," he also proceeds part by part, beginning with the tent. It had, he says, "the earthly sanctuary." Then after the earthly sanctuary (which was accessible to all), he had again another tabernacle placed in front of the yet more mystical and holier tabernacle. And in the more outward tabernacle there was "the lampstand and the showbread," which tabernacle is not called "the earthly sanctuary," as is the tabernacle in front of all the other tabernacles, but it is simply called "the Holy Place."
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 9.1-2He begins to say how there were symbols in the law and the types of things in the era of grace and how it was possible to see clearly the things of the new covenant glimpsed beforehand in the things of the old covenant, even as he shows in comparison what sort of preeminence the new covenant things have over those of the old covenant. He makes this the beginning of the exposition of his teaching. Then he says that also the first testament had bounds and commandments of ritual that were obligated to be offered to God. The phrase "regulations for worship" refers to the commandments concerning these things."And an earthly sanctuary." Most likely he calls the temple "the sanctuary" because the liturgy is rendered in it to God, or also he calls the tabernacle "the sanctuary," since they had this in service before the temple. For in a similar manner he called the tabernacle "the temple," inasmuch as God happened to be present in it, while the later temple was built by Solomon. "And Samuel sat in the temple of the Lord where the ark of God was," although the temple had not yet been built by Solomon. And just as when God commanded Moses to erect the tabernacle as a symbol of the world according to a certain plan, God ordered him to make an enclosure out of curtains that would divide the middle from the rest, so also the temple was made according to the same plan.
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 9.1-2This is the term he used of the tabernacle, which represents a type of the whole world: it is divided into two down the middle by a veil, one part of it called Holy, the other Holy of Holies. While the Holy represented the way of life on earth, the Holy of Holies represented life in heaven. The veil itself performed the function of the firmament.… Accordingly, just as he separates what is below from what is above, so the veil stretched out in the middle of the tabernacle divided the Holy of Holies from the Holy.
INTERPRETATION OF HEBREWS 9Having proved from the side of the priest, the priesthood, and the covenant that the first covenant had to come to an end, the apostle now proves this also from the side of the very arrangement of the tabernacle. There were three divisions in it: one was the outer court, intended for everyone in general, both Jews and Greeks; then followed a veil, beyond which the priests entered, performing the daily services. This division was called the Holy Place. These divisions were a figure of the Old Testament, for there everything was performed with sacrifices. But the Holy of Holies was a figure of our mystery. For, he says, "the first," that is, the Old Testament, "had ordinances," that is, symbols or regulations, but "had" at that time, whereas now it has them no longer, for it has ceased.
He calls it "worldly" because it was permitted to enter it, and in one and the same building the place was known where the Jews, Nazirites, proselytes, and Greeks stood. Since it was accessible even to the Gentiles, he calls it "worldly" (κοσμικόν – secular).
Commentary on Hebrews413. – Having showed in general the dignity of the New Testament as compared to the Old, the Apostle now shows the same in particular by reaching down to the individuals in each Testament. In regard to this he does two things: first, he compares things of the Old Testament with those of the New to show the dignity of the New; secondly, he clarifies some things he had presupposed (chap. 10). In regard to the first he does three things: first, he explains what was present in the Old Testament; secondly, he shows what it signified (v. 8); thirdly, from these facts he argues to his conclusion (v. 15). In regard to the first he does two things: first, he describes the qualities of the Old Testament; secondly, he explains what he had said (v. 2).
414. – In regard to the first it should be noted that both the Old and New Testaments were instituted in order that by them the soul might come to God. But two things are needed for this, namely, withdrawal from sin and union with God. The first is brought about by justification, and the second by sanctification; and in both Testaments justification and sanctification took place. Hence, he says: So we have said that the former one had grown old. But what were the qualities of that Old Testament? It was such that it had regulations for worship, i.e., of latreia. For in the Old there were washings, by which they were cleansed not from the stain of sin, but from certain irregularities, which hindered them from the worship of God. Thus, after touching a corpse or anything unclean, they could not enter the tabernacle, until they were purified by certain washings. Therefore, they were called the 'justifications of worship', because by them they were made fit for divine worship. This is treated in Leviticus (chap. 22). 'Justifications, i.e., washings, purified so that they could approach' (Jerome). But their sanctification was a worldly sanctuary.
415. – Now 'worldly' is sometimes taken for any duration: 'forever and ever' (Ps. 109:3); sometimes it signifies the world itself: 'Demas has left me, loving this world' (2 Tim. 4:9). Therefore, that sanctification can be called 'worldly,' because it is temporal and not perpetual. But the Greek text does not take it that way, because it says, 'mundane holy.' Hence, a difference between the New Testament and the Old was that, although both are bodily, the former contains grace and is holy, and in it the divine power works salvation under cover of visible things. This was not so in the Old Testament, because it contained no grace in itself: 'How turn you again to the weak and needy elements?' (Gal. 4:9).
Commentary on Hebrews