Hebrews 9:11–14

"The Jews said, 'It has taken forty-six years to build this temple, and will you raise it up in three days?' " They answered as they understood. But lest we too should perceive our Lord's spiritual word in a carnal way, the Evangelist subsequently explained what temple it was of which he was speaking.… This number forty-six of years is most apt for the perfecting of our Lord's physical body. Writers of natural history tell us that the form of the human body is completed within this number of days. During the first six days after conception it has a likeness to milk; during the following nine days it is changed into blood; next, in twelve days it becomes solid; during the remaining eighteen days it is formed into the perfect features of all its members; and after this, during the time remaining until birth, it increases in size. Six plus nine plus twelve plus eighteen make forty-five. If to this we add one, that is the day on which the body, divided into its separate members, begins to grow. We find the same number of days in the building up of our Lord's body as there were years in the construction of the temple.And because that temple made by human hands prefigured our Lord's most sacred body, which he took from the Virgin, and in like manner pointed to his body which is the church, and to the body and soul of each one of the faithful, as we find in quite a few places in the Scriptures.

And then when explaining the second Tabernacle he speaks thus: But Christ having come a high priest of the good things to come, through the greater and more perfect Tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy place having obtained eternal redemption; as if he said: Just as the high priest once a year enters into the inner Tabernacle through the blood of goats and calves, making propitiation for the people, so also Christ entered into the Tabernacle not made with hands, that is, into heaven, having once for all procured eternal redemption.

Wherefore the Apostle Paul says that Christ having come as high priest of the heavens, entered into the higher place with his own blood, just as the earthly high priest entered into the inner tabernacle with the blood of others; and just as the Tabernacle here is small and made with hands, and, as being but a type, is imperfect and dissoluble, so the heavenly is great, and not made with hands, and is steadfast and true and eternal and indissoluble, and in it is the eternal redemption.

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.

All these things, as I have said, were performed according to rules by infirm priests up to the time when God made a correction. From that time "Christ" came "as a high priest" not of sacrifices but of "good things." And he entered "the tent"—not a small one "made with hands" but a huge and perfect one, which is not the product of human work—"that is, not of this creation," because it was made out of nothing, unlike that tent which was erected with the spoils of the Egyptians.

"But Christ being come an High Priest of good things that are come by a greater and more perfect tabernacle not made with hands." Here he means the flesh. And well did he say, "greater and more perfect," since God The Word and all the power of The Spirit dwells therein; "For God giveth not the Spirit by measure unto Him." And "more perfect," as being both unblamable, and setting right greater things.

"That is, not of this creation." See how it was "greater." For it would not have been "of the Spirit", if man had constructed it. Nor yet is it "of this creation"; that is, not of these created things, but spiritual, of the Holy Ghost.

Seest thou how he calls the body tabernacle and veil and heaven. "By a greater and more perfect tabernacle. Through the veil, that is, His flesh." And again, "into that within the veil." And again, "entering into the Holy of Holies, to appear before the face of God." Why then doth he this? According as one thing or a different one is signified. I mean for instance, the Heaven is a veil, for as a veil it walls off the Holy of Holies; the flesh is a veil hiding the Godhead; and the tabernacle likewise holding the Godhead. Again, Heaven is a tabernacle: for the Priest is there within.

"But Christ" (he says) "being come an High Priest": he did not say, "become," but "being come," that is, having come for this very purpose, not having been successor to another. He did not come first and then become High Priest, but came and became at the same time. And he did not say "being come an High Priest" of things which are sacrificed, but "of good things that are come," as if his discourse had not power to put the whole before us.

"But Christ, having come as a high priest." The old covenant high priests, Paul says, worship did not enter into the heavens; but Christ, having come, entered once for all into the holy place; for here the meaning is given. He did not say, "having become a high priest", but having come as a high priest, that is, having come for this purpose. He did not come first, and then, after this happened, become a high priest; but the purpose of his coming to earth was the priesthood. "of the good things to come." He did not say, High Priest of those being sacrificed, but, of the future good things, the good things that have evidently come to us; since the word could not fully present everything precisely, he simply and vaguely called good those things that have come to us; but he said these are future, as to the time of the law. For just as he called that one present, so he calls those future things according to Christ, as in comparison to that one; or even of the mysteries that will be revealed to us in the coming age. "through the greater and more perfect tabernacle." He refers to the body of Christ as the tabernacle, because in it all the fullness of deity dwells bodily. (Col. 2:9) "Greater", because it is God; more perfect, because it perfects those who draw near to Him.

Here a not-made-by-hand tabernacle called the human nature, which the Lord Christ took upon Himself. For it was not made according to the law of marriage, but the Most Holy Spirit prepared the tabernacle. And the phrase, Not of this creation, instead of, Not according to the law of nature, which is governed in creation.

"not made with hands." Not according to the imitation, he says, of the tabernacle among the Jews. For here he called the tabernacle not made with hands the human nature that Christ the Lord took on. For it is not only a marriage chamber that is prepared for the marriages, but the most Holy Spirit has constructed the tabernacle. And the phrase, "not of this creation," instead of "Not according to the law of nature as it is governed in creation." "Not of this creation." The body of Christ, and this was of creation, and not of this. Of this, inasmuch as it is and is similar to our body, but not of this, inasmuch as it possesses the divinity without confusion and without division. Therefore, what is said to the Apostle, "Not of this creation," accept as pertaining to the possession of divinity. As for the body itself, it was consubstantial with ours. The fact that it was not of this creation, he says, from which the tabernacle of the Jews came. For since he had called the body of Christ a tabernacle, it was necessary to prescribe words of this kind. "nor by the blood of goats and calves." For it was Jewish, and through which the high priest entered into the Holy of Holies. "He entered once and for all into the Holy Place." That is, into heaven. "having obtained eternal redemption." That is, having succeeded, he found eternal redemption. Not for himself, (for how could the sinless one?) but for his people.

Since the head of humanity deemed it fitting to be, the Apostle says that the things which were obtained for us were obtained by Him.

It ought to be observed that the priest uses certain clothes while he is in the ministry of sacrifices and other clothes when he goes out to the people. Paul, the wisest of the high priests and the most knowledgeable of the priests, used to do this. When he was in the assembly of the perfect or, as it were, placed in the "Holy of Holies," having put on the robe of perfection, he used to say, "Among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God.… None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory." But nevertheless, after all these things, "going out to the people," he changes his robe and puts on another one, greatly inferior to that one. And what does he say? "I decided to know nothing among you except Jesus Christ and him crucified." You see, therefore, how this most learned priest, when he is among the perfect ones as in "the Holy of Holies," uses one robe of doctrine. But when "he goes out" to those who are not capable, he changes the robe of the word and teaches lesser things. And he gives to some "milk" to drink as "children," to others he gives "solid food," of course, for those who, insofar as they are able, "have their faculties trained to distinguish good from evil." Thus, Paul knew how to change robes and to use one with the people, another in the ministry of the sanctuary.But the high priest of high priests, and the priest of priests, is our Lord and Savior, about whom the apostle said, "He is a high priest of the good things that have come." Hear how first he did these things and so left them for his disciples to imitate. The Gospel refers to this, saying, "In parables he spoke to the crowds, and without parables he did not speak to them. But separately he explained them to his disciples." You see how he taught that the high priest ought to use certain garments when he went out "to the crowds" and others when he ministered to the experienced and "perfect" in the sanctuary. So we must choose and do, lest Jesus find us so unprepared and bound to the cares of the world that he speaks to us as to the crowds "in parables," that, "seeing, we may not see, and, hearing, we may not hear." Rather, let us be worthy to be found among those to whom he says, "To you it has been given to know the secrets of the kingdom of heaven."

Concerning Christ it is written, "He was to us the first-fruits of the good things which are to come," and Christ the first-fruits hath an affinity with us, and with the good things which are to come unto us, for He became man, and with the good things which are about to be unto us, which by the fore-knowledge of the Father were prepared aforetime for us, for He was God, and He Himself together with God, by His will, which nothing preceded, prepared aforetime these good things for us. So likewise the joy of this world which is born of the freedom from passions hath an affinity with that joy which is about to be given unto those who are worthy thereof, and again the Gehenna of tribulation and sorrow which is born in this world of the ministration of the evil passions is akin unto that Gehenna which is to come. Let us then be earnest to put off the world, and to put off therewith also the passions which spring up in us therefrom, and let us put off also the evil passions, and let us clothe ourselves after them with the living motions of joy and love.

The tent built under Moses was to signify servitude [to the law]. Therefore, the more perfect tent is the dwelling of grace, the body of Christ whose head is Christ himself.

For we now affirm: This is lawful to the Lord alone: may the power of His indulgence be operative at the present day! At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners-even Jewish ones. For Christian discipline dates from the renewing of the Testament, and (as we have premised) from the redemption of flesh-that is, the Lord's passion.

Here he referred to human nature, which Christ the Lord assumed. It was not made in accordance with the law of marriage: the all-holy Spirit was responsible for the tabernacle.

The Old Testament worship, he says, did not lead to heaven. But Christ, "having come," entered once into the Holy Place, for that is where the thought is directed. He did not say "having become" a high priest, but "a High Priest... having come," that is, having come for this very purpose. He did not first come and then, when it happened so, become a High Priest; rather, the goal of His coming to earth was the high priesthood. He did not say a High Priest of sacrificial offerings, but "of good things to come"; since language is powerless to represent everything precisely, he simply and indefinitely called "good things" what has been done for us. He called these good things "to come" as if in relation to the time of the law. For just as he called that time the present, so he calls Christ's time the coming, as if in comparison with it, or also in comparison with the mysteries that are to be revealed to us in the age to come.

Here he means the flesh; it is the greater tabernacle, because in it dwells both God the Word and the entire power of the Spirit. For "God does not give the Spirit by measure" (John 3:34). Being the most perfect tabernacle, it also accomplishes greater things.

Here heretics attack, saying that the body is heavenly and ethereal. However, if the apostle considered His body "heavenly and ethereal," how could he have said that it was "not of this construction"? For heaven is not excluded from the number of created things. So what do his words mean? On the one hand, that the Old Testament tabernacle was constructed by the hands of the craftsman Bezalel and his coworkers (Ex. 31:2–6), while the tabernacle of God the Word was formed by the Spirit. This is why he said that it was "not of this construction," that is, not from these created things, but that it is spiritual and divine. For none of the created things has in itself God the Word by nature; but that one was united with Him by nature. Thus, in material the Lord's body was like ours and of one substance with us, as formed from the pure blood of the Most Holy Virgin; but in the manner of union, it is above us, because by nature it was united with God the Word. Since the materials for the Old Testament tabernacle were wood and skins, gold and silver, bronze and certain fabrics, the apostle, turning his gaze to these things, said that that tabernacle was "not of this construction," such as was needed for the Old Testament tabernacle. In general, he speaks comparatively and shows the superiority of Christ. He calls the Lord's body both a tabernacle, as here, by virtue of the fact that the Only-Begotten dwelt in it, and a veil, because it concealed the Divinity. He also calls heaven by these same names: a tabernacle, because the High Priest is there; a veil (Heb. 10:20), because the saints are sheltered by it.

435. – Having shown the signification of things pertaining to the Old Testament and the first tabernacle, the Apostle now describes the condition of things pertaining to the second tabernacle, which represented the New Testament. Here he does two things: first, he sets forth that signification; secondly, he proves something he had presupposed (v. 13).

436. – It should be noted that if the things already said are considered, five things have already been said of the second tabernacle, namely, who entered it, because it was the high priest; secondly, the dignity and the condition of the place he entered, because it was called the holy of holies; thirdly, how he entered, because he entered with blood; fourthly, when he entered, because once a year; fifthly, why he entered, because it was to expiate for sins. But here the Apostle explains all this, first of all, who enters, namely, Christ. For the high priest is the prince among the priests. But Christ was such: 'And when the prince of pastors shall appear, you shall receive a never fading crown of glory' (1 Pt 5:4); 'Having therefore a great high priest that has passed into the heavens' (Heb. 4:14). But every high priest is a dispenser of a testament. However, there are two things to be considered in every testament: namely, the end promised in that testament, and the things handed down in it. But the goods promised in the Old Testament were temporal goods: 'If you be willing and will hearken to me, you shall eat the good things of the land' (Is. 1:19). Therefore, the other was a high priest of temporal goods; But Christ is the high priest of heavenly goods: 'Rejoice and be glad, because your reward is great in heaven' (Mt. 5:12). Therefore, He is a high priest of the good things to come, because by His high priesthood we are brought to goods to come: 'We shall be filled with the good things of your house' (Ps. 64:6). Furthermore, figurative things were dispensed in the Old Testament, but Christ dispenses the spiritual things they prefigured: 'Your Father from heaven will give the good spirit to them that ask him' (Lk. 11:13). Thus, therefore, by the good things to come can be understood either heavenly goods, and this in regard to the New Testament, or spiritual things, in regard to the Old, which was their figure. This high priest is not negligent, but assisting. For a high priest is a mediator between God and the people; but Christ is a mediator: 'The mediator of God and men, the man Christ Jesus' (1 Tim. 2:5): 'I was the mediator and stood between the Lord and you' (Dt. 5:5); and therefore, He assists the Father by interceding for us: 'Christ Jesus who also makes intercession for us' (Rom. 8:34). Again, He assists us with his aid: 'He is at my right hand that I be not moved' (Ps. 15:8); 'Behold, I see the heavens opened and the Son of man standing on the right hand of God' (Ac. 7:55). Thus, it is clear who entered.

437. – Secondly, he shows the dignity of the inner tabernacle when he says, then through the greater, and its condition when he says, and more perfect tabernacle, inasmuch as it is unmovable: 'Your eyes shall see Jerusalem, a rich habitation, a tabernacle that cannot be removed' (Is. 33:20). But this is the tabernacle of heavenly glory: 'Lord, who shall dwell in your tabernacle?' (Ps. 14:1). But it is called a tabernacle, because it is the habitation of pilgrims. For it is not due to us by reason of the condition of our nature, but only through grace: 'My people shall sit in the beauty of peace, and in the tabernacle of confidence, and in wealthy rest' (Is. 31:18). Therefore, it is greater, because of the measureless multitude of good things, which is designated in the authority cited: 'My people shall sit in the beauty of peace (Is. 31:18); 'O, Israel, how great is the house of God' (Bar. 3:24). But there are two ways of reading the phrase, by a greater: in one way, so that it is one phrase as though meaning 'very great;' then the reading is this: When Christ appeared as a high priest of the good things to come, He entered into the holy of holies, which, I say, is a very large tabernacle. In another way, so that the 'per' (by) is a preposition, which is expressed better in Greek; then the construction is this: Christ entered into the holies by a greater tabernacle, i.e., more ample and perfect. It was more perfect, because all imperfection ceased there: 'When that which is perfect is come, that which is in part shall be done away' (1 Cor. 13:10). Furthermore, it is of a different condition, because the Old was made by human hands, but this by the hand of God: 'Your sanctuary, O Lord, which your hands have established' (Ex. 15:17); 'We know if your earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven' (2 Cor. 5:1); 'For he looked for a city that has foundations, whose builder and maker is God' (Heb. 11:10); hence, he says, not made with hands, that is, not of this creation, because it is not made with hands as the Old, nor is it of this creation, i.e., in sensible created goods, but it is in spiritual goods.

438. – Or, by the tabernacle can be understood Christ's body, in which He fought against the devil: 'He has set his tabernacle in the sun' (Ps. 18:6), which is very large, because 'in him dwells all the fullness of the godhead corporeally' (Col. 2:9), and more perfect, 'Because we have seen his glory, the glory as it were of the only begotten of the Father, full of grace and truth' (Jn. 1:14); and not made with hands, because not of human seed: 'A stone was cut out of a mountain without hands' (Dan 2:34).

Our Lord did not enter yearly like their high priest. After his coming he entered only once, not into the shrine which ceases, like their priesthood, but "into the Holy" of Holies of eternity, and he made a propitiation through his blood for all nations.

"Neither by the blood," he says, "of goats and calves" (All things are changed) "but by His own Blood" (he says) "He entered in once for all into the Holy Place." See thus he called Heaven. "Once for all" (he says) "He entered into the Holy Place, having obtained eternal redemption." And this [expression] "having obtained," was [expressive] of things very difficult, and that are beyond expectation, how by one entering in, He "obtained everlasting redemption."

This is what the letter of the law explains to us, so that, collecting seeds of mysteries from them, we may use them as steps to climb from the lowly to a lofty place, from earthly to heavenly things. Therefore, my hearer, climb up now, if you can, and mount above earthly senses by the contemplation of your mind and by the discernment of your heart. Forget for a while earthly concerns; climb above the clouds and above heaven itself by the tread of your mind. Seek there the tabernacle of God where "Jesus has entered."

Behold, everything has changed, and to the same degree as the Blood of the Lord surpasses the blood of animals with which the high priest of the law entered.

That is, to heaven.

Not a temporary purification, like those, but an eternal liberation of souls from sins. Or, that having entered once, through one entrance He accomplished for us an eternal benefit. Pay attention also to the expression "obtained." This expression is used as though the matter occurred beyond expectation, for the liberation was doubtful for us; but He obtained it.

439. – Thirdly, he shows how he entered, because not without blood; but he with the blood of calves and goats, as it says in Leviticus (chap. 16); but Christ not so, i.e., not with another's blood: taking not the blood of goats or of calves but his own blood, which He offered on the cross for our salvation: 'This is my blood of the New Testament, which shall be shed for you and for many unto the remission of sins' (Mt. 26:28). But he uses the plural, of goats and of calves, not that more than one was offered at one time, but because he entered many times in various years. But Christ is signified by the goat because of the likeness of sinful flesh (Rom. 8:3); by the calf because of courage and because He uses the two testaments as two horns: 'Horns are in his hands' (Hab. 3:4).

440. – Fourthly, when he entered, because once a year. But Christ throughout all of time, which is as a year, entered once for all into the holies and poured out His blood once: 'Christ died once for our sins' (1 Pt 3:18); 'for in that he died for sin, he died once' (Rom. 6:10). Furthermore, He entered once; for from the fact that He entered heaven, He is there always. Hence, he says, he entered once for all into the holies.

441. – Fifthly, he shows why He entered, namely, to make an offering for the ignorance of the people, not for His own, because He had none. For the blood of Christ is more powerful, because by it he secured an eternal redemption. As if to say: we are redeemed by that blood; and this forever, because His power is infinite: 'By one oblation he has perfected forever them that are sanctified' (Heb. 10:14). The fact that he says, secured, can refer to things, namely, the desire God had for our salvation: 'I have found wherein I may be merciful to him' (Jb. 33:24); 'I desire not the death of him that dies' (Ez. 18:32); or to the desire of the fathers to be redeemed. For no one found a way so suitable as Christ, therefore, he says quite significantly, secured.

"For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the Blood of Christ, who through the Holy Spirit offered Himself without spot to God, purge your conscience from dead works, to serve the living God."

For (he says) if "the blood of bulls" is able to purify the flesh, much rather shall the Blood of Christ wipe away the defilement of the soul. For that thou mayest not suppose when thou hearest the word "sanctifieth," that it is some great thing, he marks out and shows the difference between each of these purifyings, and how the one of them is high and the other low. And says it is so with good reason, since that is "the blood of bulls," and this "the Blood of Christ."

Nor was he content with the name, but he sets forth also the manner of the offering. "Who" (he says) "through the Holy Spirit offered Himself without spot to God," that is, the victim was without blemish, pure from sins. For this is the meaning of "through the Holy Spirit," not through fire, nor through any other things.

"Shall purge your conscience" (he says) "from dead works." And well said he "from dead works"; if any man touched a dead body, he was polluted; and here, if any man touch a "dead work," he is defiled through his conscience. "To serve" (he says) "the Living and true God." Here he declares that it is not possible while one has "dead works to serve the Living and true God," for they are both dead and false; and with good reason he says this.

Then, since it seemed doubtful that a single sacrifice and the blood of one could provide eternal redemption, he prepares it and shows that it is plausible and not unattainable with the belief held by the Jews. For if you, he says, believe that you are cleansed by being sprinkled with the blood of a calf, and again with water poured on its ashes; (for the ashes were observed for the purification of those who had been defiled, that is, those who were contaminated;) how then does the blood of Christ not cleanse the souls? "sanctifies for the purification of the flesh." It sanctifies not spiritually, but for the cleansing of the flesh. See it speaking precisely. "who through the eternal Spirit." No high priest offered Christ, but He offered Himself; and not through fire, as the calves in the Old Testament, but through the Holy Spirit, so as to perpetuate both grace and redemption. "without blemish to God." And the ancient priesthood that was presented sought to be without blemish. There was a place of the body of Christ, the unblemished and absolutely pure. "For he did no sin, and no deceit was found in his mouth," says Isaiah. (1 Peter 2:22; Isa. 53:9) "purify your conscience." For the blood of bulls and the ashes of a heifer, it said, for the purity of the flesh; but concerning the blood of Christ, it says, your conscience. See the difference in purification. What is your conscience? That is to say, it also purifies our soul, so that we may no longer be aware of any sin against ourselves from this time. "from dead works." Of the wicked, those who defile the soul. For one who touches a dead body, among the Jews, is defiled, but among us, the strange [ἄτοπα] works defile. "To serve the living God." This indicates that one cannot serve God unless they are pure from dead works. Thus, those who serve with them do not serve, but are condemned.

Since, perhaps, it seemed incredible to many that through a single sacrifice and the blood of one, eternal redemption is granted, he confirms this and shows its plausibility on the basis of the Jews' own belief. If, he says, you believe that by being sprinkled with the blood of goats, and also with ashes mixed with water, for the ashes were kept for purification, then how shall the Blood of Christ not cleanse souls? Notice his wisdom. He did not say that the blood of goats cleansed, but sanctified; not to glorify the law, but to accomplish what he desires. For if, as you believe, the blood of goats gave sanctification, then you ought much more to believe that the Blood of Christ grants sanctification. And that he said this not in order to exalt the belief of the Jews, see how he added: "so that the body might be clean." For the sanctification was for the cleansing not of souls, but of flesh.

442. – Then (v. 13) he proves one of the things he had supposed, namely, the statement, having obtained eternal redemption. As if to say: I have said that He wrought eternal redemption by His own blood, in which His greatest efficacy appears. That it is so, I prove by arguing from what is less; because if the blood of brute animals accomplished less, the blood of Christ can accomplish what is greater. Hence in regard to this he does two things: first, he lays down the antecedent; secondly, the consequent (v. 14).

443. – In regard to the first it should be noted that there were two cleansings in the Old Law: one took place on the day of atonement, as already stated, and seemed to be directly ordained to cleansing from sin. The other was against legal irregularity, as mentioned in Numbers (19:2), where the Lord commanded Eleazar to take from Moses a red cow without blemish, of full age and which has not carried the yoke, and bring her forth without the camp and immolate her in the sight of all. Then dipping his finger in her blood, he should sprinkle it over against the door of the tabernacle seven times; and then burn her flesh entirely, i.e., her flesh, hide and even her dung. Then the priest was to take cedar wood and hyssop and scarlet twice dyed. After this was done, a man that was clean was to gather up the ashes of the cow and pour them forth in a clean place outside the camp. Some of these ashes were to be put in water with which an unclean person, who touched the corpse of a man, was to be sprinkled on the third day, and on the seventh with hyssop. In this way and in no other way could he be cleansed. That is the opinion of the Apostle. Therefore in regard to the first he says, If the blood of goats and oxen; but as to the second he says, and the ashes of a heifer being sprinkled sanctify such as are defiled, not by conferring grace, but to the cleansing of the flesh, i.e., from an irregularity carnally hindering them, as though unclean, from divine worship. But they did not take away sins, because, as Augustine says, sometimes by virtue of that sprinkling they were cleansed from bodily leprosy; hence, he says, to the cleansing of the flesh.

However, one ought to consider continence not merely in relation to one form of it, that is, sexual relations, but in relation to all the other indulgences for which the soul craves when it is ill content with what is necessary and seeks for luxury. It is continence to despise money, softness, property, to hold in small esteem outward appearance, to control one's tongue, to master evil thoughts. In the past certain angels became incontinent and were seized by desire so that they fell from heaven to earth. And Valentine says in the letter to Agathopus: "Jesus endured all things and was continent; It was his endeavour to earn a divine nature; he ate and drank in a manner peculiar to himself, and the food did not pass out of his body. Such was the power of his continence that food was not corrupted within him; for he himself was not subject to the process of corruption." As for ourselves, we set high value on continence which arises from love to the Lord and seeks that which is good for its own sake, sanctifying the temple of the Spirit. It is good if for the sake of the kingdom of heaven a man emasculates himself from all desire, and "purifies his conscience from dead works to serve the living God."

We ought to examine not merely one single form of self-control in sexual matters but the other objects which our soul self-indulgently desires, not content with bare necessities but making a fuss about luxury. Self-control means indifference to money, comfort and property, a mind above spectacles, control of the tongue, mastery of evil thoughts. It actually happened that some angels suffered a failure of self-control, were overpowered by sexual desire and fell from heaven to earth. Valentinus in his letter to Agathopus says, "Jesus showed his self-control in all that he endured. He lived in the practice of Godhead. He ate and drank in a way individual to himself without excreting his food. Such was his power of self-control that the food was not corrupted within him, since he was not subject to corruption." So we embrace self-control out of the love we bear the Lord and out of its honorable status, consecrating the temple of the Spirit. It is honorable "to emasculate oneself" of all desire "for the sake of the kingdom of heaven" and "to purify the conscience from dead works to serve the living God."

Well, I on my side will first explain the reason of his offence, that I may the more easily explode the scandal of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father, was operating and preaching on earth, it was necessary that the portion of the Holy Spirit which, in the form of the prophetic gift, had been through John preparing the ways of the Lord, should now depart from John, and return back again of course to the Lord, as to its all-embracing original.

Not some high priest offered Christ as a sacrifice, but He Himself offered Himself, and not by means of fire, like heifers, but by the eternal Spirit, which is why He also made eternal both the grace and the redemption. And "without blemish," that is, without sin. For in the Old Testament as well it was required that the heifer be without blemish.

Although there he said "sanctifies," he added "that the body may be clean"; but here by the expression "will cleanse" he directly showed the superiority. For he adds that it will cleanse "the conscience," that is, the inner man, which was not the case there. True, there too the one who touched a dead body was cleansed after the offering of sacrifice; but here the cleansing is "from dead works," which truly can defile and turn one away from God.

From this, one who partakes in dead works does not serve the living and true God, but deifies the works he has chosen. Thus, the glutton deifies the belly; thus, the covetous man is an idolater. Therefore, works of this kind are dead not only because they are foreign to eternal life, but also because at the very time of their commission they are abominable and false, since they deceive us, and although they seem pleasant, in reality they are not.

444. – Then when he says, how much more the blood of Christ... cleanses our conscience, he lays down the consequent. As if to say: If blood and ashes can do this, what could Christ's blood do? Certainly much more. Then the Apostle mentions three things, which show the efficacy of Christ's blood: first, he shows whose blood it is, namely, it is Christ's. From this it is evident that His blood cleanses: 'For he will save his people from their sins' (Mt. 1:21). Secondly, the reason why Christ shed His blood, because this was done by the Holy Spirit, through Whose movement and instinct, namely, by the love of God and neighbor He did this: 'When he shall come as a violent stream which the spirit of the Lord drives on' (Is. 59:19). But the Spirit cleanses: 'If the Lord shall wash away the filth of the daughters of Sion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment and by the spirit of burning' (Is. 4:4). Therefore, he says, who by the Holy Spirit offered himself: 'Christ has loved us and has delivered himself for us, an oblation and a sacrifice to God for an odor of sweetness' (Eph. 5:2). Thirdly, he describes His condition, because He is without blemish: 'It shall be a lamb without blemish, a male, of one year' (Ex. 12:5); 'What can be made clean by the unclean?' (Sir. 34:4).

445. – But can an unclean priest cleanse? I answer: No, if he acted in his own power, but he acts by the power of Christ's blood, which is as a first cause. Therefore, He would not have acted, unless he were clean.

446. – Yet it should be noted that the blood of those animals merely cleansed from outward stain, namely, from contact with the dead; but the blood of Christ cleanses the conscience inwardly, which is accomplished by faith: 'Purifying their hearts by faith' (Ac. 15:9), inasmuch as it makes one believe that all who adhere to Christ are cleansed by His blood. Therefore, He cleanses the conscience. It also cleanses them from contact with a corpse; but He from dead works, namely, sins, which take God from the soul, whose life consists in union by charity. It also cleansed them in order that they might come to the figurative ministry; but the blood of Christ to the spiritual service of God: 'The man that walked in the perfect way, he served me' (Ps. 100:6). Therefore, he says, to serve the living God. Furthermore, God is life: 'I am the life' (Jn. 14:6); 'I live forever' (Dt. 32:40). Therefore, it is fitting that one who serves Him be alive: hence, he says, living God: 'For as the judge of the people is himself, so also are his ministers' (Sir. 10:2). Therefore, he that would serve God worthily, should be living, as He is.