Hebrews 9 · The Lantern

And the former testament hadde iustefiyngis of worschip, and hooli thing duringe for a tyme.

The 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.

For 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.

413. – 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.

For the tabernacle was maad first, in which weren candilstikis, and boord, and setting forth of looues, which is seid hooli.

Each 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 o…

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.

416. – 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.

And after the veil, the secounde tabernacle, that is seid sancta sanctorum, that is, hooli of hooli thingis;

"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.

Do 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.

420. – 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.

hauynge a goldun cenrer, and the arke of the testament, keuered aboute on ech side with gold, in which was a pot of gold hauynge manna, and the yerde of Aaron that florischide, and the tablis of the testament;

The 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.

"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.

The 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.

on whiche thingis weren cherubyns of glorie, ouerschadewinge the propiciatorie; of whiche thingis it is not now to seie bi alle.

But whanne these weren maad thus togidere, preestis entriden eueremore in the formere tabernacle, doynge the offices of sacrifices; but in the secounde tabernacle,

"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.

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 witho…

424. – 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.

the bischop entride onys in the yeer, not without blood, which he offride for his ignoraunce and the puplis.

"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?

Do 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.

426. – 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 sha…

For the Hooli Goost signefiede this thing, that not yit the weie of seyntis was openyd, while the formere tabernacle hadde staat.

Inserting thus the particle of present time, "And now," He shows that He had made for a time, and at present, a prolongation of man's life. Therefore He did not actually curse Adam and Eve, for they were candidates for restoration, and they had been relieved by confession.

We are being taught through figures, he is saying, that the law bears of this life and is appropriate for those who still have a moral nature.… He also clearly taught us in these words that he does not reject the law as a whole—only the regulations about eating and drinking, menstruation, leprosy, childbirth and periods; they washed themselves and purified themselves with sprin…

428. – Hence, he continues: the Holy Spirit signifying this, where he explains what is signified by this: first, in regard to the Old Testament; secondly, in regard to the New (v. 11). In the first part he does two things: first, he describes the office of the ministers in regard to the first; secondly, he gives the reason (v. 9). 429.

Which parable is of this present tyme, bi which also yiftis and sacrifices ben offrid, whiche moun not make a man seruynge perfit bi conscience, oneli in metis,

"Which" (he says) "was established as a figure for the time then present." What does he mean by "the time present"? That before the coming of Christ: For after the coming of Christ, it is no longer a time present: For how could it be, having arrived, and being ended?

What he said above, the apostle now affirms, namely, that the tabernacle into which the priests always entered was a parable, that is, a figure and shadow of the present time according to the law, the time before the coming of Christ: during this time such sacrifices are offered, and ones so weak, that they cannot "in conscience," that is, according to the inner man, make perfe…

430. – Then (v. 9b) he states the reason why the entrance into the holy of holies was closed during the state of the Old Law. For no one enters into it, unless he is perfect: 'It shall be called the holy way: the unclean shall not pass over it' (Is. 35:8). Hence, where there was no cleansing and no perfection, there was no entrance into it.

and drynkis, and dyuerse waischingis, and riytwisnessis of fleisch, that weren sett to the tyme of correccioun.

"only." By hyperbaton [ὑπερβατὸν], the word imposed is to be joined: "in foods and drinks." The sacrifices and worship offered, he says, could not render anyone perfect concerning the soul, but only had power regarding the flesh and carnal matters: and in this, they satisfied the offerers so that they would eat this and not eat that, and that they would be washed with water tho…

They, he says, were established only for the people of that time and are connected with instructions concerning foods and drinks. Eat this, but do not eat that. Why did he say "drinks"? For the law said nothing about distinctions in drinks.

432. – But why did they not cleanse the conscience? Because they consisted only in food and drink. But that which is altogether corporeal does not cleanse the soul, because it does not act on the soul.

But Crist beynge a bischop of goodis to comynge, entride bi a largere and perfitere tabernacle, not maad bi hoond, that is to seye,

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.

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…

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.

not of this makyng, nether bi blood of goot buckis, or of calues, but bi his owne blood, entride onys in to the hooli thingis, that weren foundun bi an euerlastinge redempcioun.

For if the blood of gootbuckis, and of boolis, and the aische of a cow calf spreynd, halewith vnclene men to the clensing of fleisch,

"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 ra…

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.

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.

hou myche more the blood of Crist, which bi the Hooli Goost offride hym silf vnwemmyd to God, schal clense oure conscience fro deed werkis, to serue God that lyueth?

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.

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.

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.

And therfor he is a mediatour of the newe testament, that bi deth fallinge bitwixe, in to redempcioun of tho trespassyngis that weren vndur the formere testament, thei that ben clepid take the biheest of euerlastinge eritage.

It was probable that many of those who were more weakly would especially distrust the promises of Christ because He had died. Paul accordingly out of a superabundance introduced this illustration, deriving it from common custom. Of what kind is it? He says, "indeed, on this very account we ought to be of good courage." On what account?

Obviously, the death of Christ troubled many of the weaker ones: if He died, they say, then how will He give what He promised? Now Paul, removing this trouble, shows that it is precisely because He died that His testament is firm, for one does not speak of a testament of the living.

447. – Having explained things done in the Old Testament and disclosed their mystical explanation, the Apostle now uses these facts to prove his thesis, namely that the New Testament is preferred to the Old, because it can do what the Old could not. In regard to this he does two things: first, he states the intended conclusion; secondly, he proves something he had presupposed.

For where a testament is, it is nede, that the deth of the testament makere come bitwixe.

"there must also of necessity be the death of the one who made it," This is what disturbs them, the death of Christ. For how, he says, can the one who has died give us the promises? Therefore, he turns and shows that we can only receive the inheritance and the promise if Christ has died.

450. – Then (v. 16) he proves what he had supposed, namely, that the New Testament was confirmed by the death of Christ: first, he proves this on the authority of human law; secondly, on the authority of divine law (v. 18). 451.

For a testament is confermed in deed men; ellis it is not worthe, while he lyueth, that made the testament.

Wherfor nether the firste testament was halewid without blood.

And he established this no longer from common custom only, but also from what happened under the old [Testament]: which especially influenced them. There was no one who died there: how then could that [Testament] be firm? In the same way (he says). How? For blood was there also, as there is blood here.

What he said, he proved not only by general custom, but also by the events of the Old Testament, which was even more convincing to the Hebrews. "Wherefore," he says, that is, since it is necessary for death to precede a covenant, therefore the first covenant "was not dedicated without blood." Blood is a symbol of death.

452. – Then (v. 18) he proves the same thing on the authority of divine law, by something in the Old Testament: In regard to this he does two things: first, he shows the agreement between the two testaments; secondly, their difference (v. 23). In regard to the first he does two things: first, he made the statement; secondly, he proves (v. 19). 453.

For whanne ech maundement of the lawe was red of Moises to al the puple, he took the blood of calues, and of buckis of geet, with watir, and reed wolle, and ysope, and bispreynde bothe thilke book and al the puple,

One of these goats was bound with scarlet, and driven by the people out of the camp into the wilderness, amid cursing, and spitting, and pulling, and piercing, being thus marked with all the signs of the Lord's own passion; while the other, by being offered up for sins, and given to the priests of the temple for meat, afforded proofs of His second appearance, when (after all si…

"For when every commandment had been spoken." For after he spoke the commandment, then Moses sprinkled the blood. "according to the law." As He says, God legislated, according to the law of God. Or of every command according to the law, these, of the legislated one.

454. – Then (v. 19) he proves his statement, namely, that that testament was not confirmed without blood. He proves this in regard to three things in which blood was used: first, in the setting forth of the Law; secondly, in the consecration of the tabernacle (v. 21); thirdly, in the expiation of the vessels (v. 22). 455.

and seide, This is the blood of the testament, that God comaundide to you.

Also he spreynde with blood the tabernacle, and alle the vessels of the seruyce in lijk maner.

"Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood, and without shedding of blood is no remission." Why the "almost"? why did he qualify it? Because those [ordinances] were not a perfect purification, nor a perfect remission, but half-complete and in a very small degree.

And this was a foreshadowing: for the tabernacle is us, according to the following words: "I will dwell in them, and walk in them" (2 Cor. 6:16). We are also "vessels in the great house of God," some golden, others silver (2 Tim. 2:20). Thus, we were sprinkled with the true Blood of Christ and sanctified, having been baptized into His death.

458. – Then when he says, the tabernacle also and all the vessels used in worship, in the same way he sprinkled with blood, he describes the consecration of the tabernacle. But because the tabernacle had not yet been constructed, the command to consecrate the tabernacle was not given until Exodus (chap. 25).

And almest alle thingis ben clensid in blood bi the lawe; and without scheding of blood remyssioun of synnes is not maad.

Therfor it is nede, that the saumpleris of heuenli thingis be clensid with these thingis; but thilke heuenli thingis with betere sacrificis than these.

"It was therefore necessary that the Patterns" (he says) "of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these." And how are they "patterns of things in the heavens"? And what does he mean now by "the things in the heavens"? Is it Heaven? Or is it the Angels? None of these, but what is ours.

The statement that "he entered into the heaven itself" must be taken by common agreement as this: "And so that he might not offer himself often, he entered into the very heaven." For it is characteristic of those entering the "antitypes of the true things" to bear sacrifices "often" and "with blood," but not of the one entering "into heaven itself."

461. – Having shown what is common to the Old and New Testaments, the Apostle now shows the difference between the two. In regard to this he does two things: first, he shows that there is a better cleansing in the New; secondly, that it is more complete (v. 25).

For Jhesus entride not in to hooli thingis maad bi hoondis, that ben saumpleris of very thingis, but in to heuene it silf, that he appere now to the cheer of God for vs; nether that he offre him silf ofte,

The church being spiritual, was made manifest in the flesh of Christ, signifying to us that if any one of us shall preserve it in the flesh and corrupt it not, he shall receive it in the Holy Spirit. For this flesh is the type of the spirit; no one, therefore, having corrupted the type, will receive afterwards the antitype.

We have neither devised fictions of our own nor invented new fables; but from revelation and from what God who created the world has ordained, have beheld the pattern of the whole world—namely the Tabernacle prepared by Moses, which the New Testament consistently with this view has pronounced to be an image of the whole world; and which also by means of the vail Moses divided,…

465. – Then (v. 24) he shows that heavenly things are cleansed by better sacrifices. For the high priest expiated the sanctuary which was made with hands, but Christ has entered into the Holies not made with hands, for they were not, so far as they were concerned, the patterns of the true one, but into heaven itself, which He expiated not in itself but in regard to us, as has b…

as the bischop entride in to hooli thingis bi alle yeeris in alien blood,

"Nor yet that He should offer Himself often, as the High Priest entereth 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.

"now to appear." With the flesh, he says, it appears. "in the presence of God." What do you say? Unless he had entered into heaven, he would not appear in the sight of the Father, who is present everywhere and fills all things? Do you see that these are humble matters of privilege?

468. – Then (v. 25) he shows that the cleansing effected by the New Testament is more complete than that of the Old. But he shows this in two ways: first, by the fact that the former were repeated every day, but this only once. Likewise, as to its effects, because the former could not remove sin, but this one can.

ellis it bihofte hym to suffre ofte fro the bigynnyng of the world; but now onys in the ending of worldis, to distruccioun of synne bi his sacrifice he apperide.

Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age, either cut off the redundancies or regulated the disorders.

What is, "He hath appeared to put away sin by the sacrifice of Himself"? What is this "putting away"? it is making contemptible. For sin has no longer any boldness; for it is made of no effect in that when it ought to have demanded punishment, it did not demand it: that is, it suffered violence: when it expected to destroy all men, then it was itself destroyed.

470. – Then when he says, For then he ought to have suffered repeatedly since the foundation of the world, he proves that it would have been unbecoming to do the same thing in the New Testament, because the greatest impropriety would follow, because since Christ entered with his blood, it would follow that He would have to have suffered frequently from the foundation of the wor…

And as it is ordeynede to men,

His first advent had John the Baptist as its forerun-her; and His second, in which He is to come in glory, will exhibit Enoch, and Elias, and John the Divine.

It is appointed by God unto all men once to die, as saith the Apostle, speaking of them in general; for neither do all die, nor did Lazarus and others whom the Lord raised die only once, but he refers to all men that are in this state of existence, and are mortal as God created them.

473. – Then (v. 27) he explains the two reasons: first, the second one; secondly, the first one (chap. 10). He explains the second by reason of a likeness to other men; hence, he does two things: first, he shows what has happened to other men; secondly, what happened to Christ (v. 28). 474.

onys to die, but aftir this is the dom, so Crist was offrid onys, to auoyde the synnes of many men; the secounde tyme he schal appere with outen synne to men that abiden him in to heelthe.

"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.

Though He is the High Priest, He is also the offering and the sacrifice. As at the Liturgy we bring up sins and say: voluntarily and involuntarily we have sinned, forgive — that is, we first recall our sins, and then ask for forgiveness — so He Himself also said to the Father: "for their sakes I sanctify Myself" (John 17:19).

476. – 477. – Then (v. 28) he shows how three things fit Christ. In regard to the first he says, and so Christ having been offered once, in which He agrees with the others.

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