St. John Chrysostom

Homilies on Hebrews

Hebrews 9:1-5, 24-27

Hebrews 9:1-5

 Then verily the first [covenant] 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 Show-bread, which is called the Sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; which 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: and over it the Cherubim of glory, shadowing the Mercy-seat: of which we cannot now speak particularly.

1. He 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 enters into that within the veil: that is to say, through the veil of His flesh. Supra, 6:19; Hebrews 10:20

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.

For (he says) there was a tabernacle made; the first, which is called holy, wherein was the Candlestick, and the Table, and the Show-bread. These things are symbols of the world.

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.

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 broke 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.

Hebrews 9:6

2. 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.

Hebrews 9:7

Hebrews 9:7 

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. You see 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 you have not sinned intentionally, yet unintentionally you have 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 did you say these things (one says)? Because this is [a mark] of One that is superior.

Hebrews 9:24-26

 For Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us. Nor yet that He should offer Himself often, as the High Priest enters into the Holy Place every year with blood of others, for then must He often have suffered since the foundation of the world. But now, once, in the end of the world has He appeared to put away sin by the sacrifice of Himself.

1. The Jews greatly prided themselves on the temple and the tabernacle. Wherefore they said, The temple of the Lord, The temple of the Lord, The temple of the Lord. Jeremiah 7:4 For nowhere else in the earth was such a temple constructed as this, either for costliness, or beauty, or anything else. For God who ordained it, commanded that it should be made with great magnificence, because they also were more attracted and urged on by material things. For it had bricks of gold in the walls; and any one who wishes may learn this in the second [book] of Kings, and in Ezekiel, and how many talents of gold were then expended.

But the second [temple] was a more glorious building, both on account of its beauty, and in all other respects. Nor was it reverenced for this reason only, but also from its being One. For they were wont to resort there from the uttermost parts of the earth, whether from Babylon or from Ethiopia. And Luke shows this when he says in the Acts: There were dwelling there Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, in Judea and Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt and in the parts of Libya about Cyrene. Acts 2:5-10 They then who lived in all parts of the world assembled there, and the fame of the temple was great.

What then does Paul do? What [he did] in regard to the sacrifices, that also he does here. For as there he set against [them] the death of Christ, so here also he sets the whole heaven against the temple.

2. And not by this alone did he point out the difference, but also by adding that The Priest is nearer to God: for he says, to appear in the presence of God. So that he made the matter august, not only by the [consideration of] heaven, but also by [that of Christ's] entering in [there]. For not merely through symbols as here, but He sees God Himself there.

Do you see that condescension through the lowly things have been said throughout? Why do you then any longer wonder that He intercedes there, where He places Himself as a High Priest? Nor yet, that He should offer Himself often, as the High Priest.

For Christ is not entered into the Holy Places made with hands (he says) which are the figures of the True. (These then are true; and those are figures, for the temple too has been so arranged, as the Heaven of Heavens.)

What do you say? He who is everywhere present, and who fills all things, does not He appear unless He enter into Heaven? You see that all these things pertain to the flesh.

To appear, he says, in the presence of God for us. What is for us? He went up (he means) with a sacrifice which had power to propitiate the Father. Wherefore (tell me)? Was He an enemy? The angels were enemies, He was not an enemy. For that the Angels were enemies, hear what he says, He made peace as to things on earth and things in Heaven. Colossians 1:20 So that He also entered into Heaven, now to appear in the presence of God for us. He now appears, but for us.

3. Nor yet that He should offer Himself often, as the High Priest enters into the Holy place every year with blood of others. Seest Thou how many are the differences? The often for the once; the blood of others, for His own. Great is the distance. He is Himself then both victim and Priest and sacrifice. For if it had not been so, and it had been necessary to offer many sacrifices, He must have been many times crucified. For then, he says, He must often have suffered since the foundation of the world.

In this place he has also veiled over something. But now once more in the end of the world. Why at the end of the world? After the many sins. If therefore, it had taken place at the beginning, then no one would have believed; and He must not die a second time, all would have been useless. But since later, there were many transgressions, with reason He then appeared: which he expresses in another place also, Where sin abounded, grace did much more abound. But now once in the end of the world, has He appeared to put away sin by the sacrifice of Himself. Romans 5:20

Hebrews 9:27

4. Hebrews 9:27 And as it is appointed unto men once to die, but after this, the Judgment. He next says also why He died once [only]: because He became a ransom by one death. It had been appointed (he says) unto men once to die. This then is [the meaning of] He died once, for all. (What then? Do we no longer die that death? We do indeed die, but we do not continue in it: which is not to die at all. For the tyranny of death, and death indeed, is when he who dies is never more allowed to return to life. But when after dying is living, and that a better life, this is not death, but sleep.) Since then death was to have possession of all, therefore He died that He might deliver us.

Hebrews 9:28

So Christ was once offered. By whom offered? Evidently by Himself. Here he says that He is not Priest only, but Victim also, and what is sacrificed. On this account are [the words] was offered. Was once offered (he says) to bear the sins of many. Why of many, and not of all? Because not all believed. For He died indeed for all, that is His part: for that death was a counterbalance against the destruction of all men. But He did not bear the sins of all men, because they were not willing.

And what is [the meaning of] He bare the sins? Just as in the Oblation we bear up our sins and say, Whether we have sinned voluntarily or involuntarily, do Thou forgive, that is, we make mention of them first, and then ask for their forgiveness. So also was it done here. Where has Christ done this? Hear Himself saying, And for their sakes I sanctify Myself. John 17:19 Lo! He bore the sins. He took them from men, and bore them to the Father; not that He might determine anything against them [mankind], but that He might forgive them.

Unto them that look for Him shall He appear (he says) the second time without sin unto salvation. What is without sin? It is as much as to say, He sins not. For neither did He die as owing the debt of death, nor yet because of sin. But how shall He appear? To punish, you say. He did not however say this, but what was cheering; shall He appear unto them that look for Him, without sin unto salvation. So that for the time to come they no longer need sacrifices to save themselves, but to do this by deeds.