> ‎Chapter 10‎ > ‎Chapter 11‎ > ‎Chapter 12‎ > ‎Chapter 13‎ >   

 

 

 

Heb 9:1-5

1 Now even the first covenant had regulations for worship and an earthly sanctuary. 2 For a tent was prepared, the outer one, in which were the lampstand and the table and the bread of the Presence; it is called the Holy Place. 3 Behind the second curtain stood a tent called the Holy of Holies, 4 having the golden altar of incense and the ark of the covenant covered on all sides with gold, which contained a golden urn holding the manna, and Aaron’s rod that budded, and the tables of the covenant; 5 above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

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. 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).

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. 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).

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. 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.

 

9-2

            Heb. 9:6-10

6 These preparations having thus been made, the priests go continually into the outer tent, performing their ritual duties; 7 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. 8 By this the Holy Spirit indicates that the way into the sanctuary is not yet opened as long as the outer tent is still standing 9 (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered which cannot perfect the conscience of the worshiper, 10 but deal only with food and drink and various ablutions, regulations for the body imposed until the time of reformation.

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. – 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.

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 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.

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. – It should be noted that the priests entered into the holies every day; but into the second, which was beyond the veil the high priest alone once a year. Hence, in regard to those ministers there were two things there: one that entered everyday in the first; the other that there was a veil in front of the second. Hence, the interposition of the veil signifies that heavenly things were veiled from them. Furthermore, the fact that they did not enter signifies that the Old Testament is not the way to enter heaven before Christ’s coming. He says, therefore: I say that this was thus accomplished, the Holy Spirit indicating this: ‘Prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Spirit’ (2 Pt 1:21). This is against the heretics who say that the Old Testament was not from the Holy Spirit, but from an evil god. By indicating what? That the way into the holies was not yet made opened, as long as the former tabernacle, i.e., the Old Testament signified by the first tabernacle, was still standing. For as long as the Old Testament endured, the way into the holies, namely, Christ, Who says: ‘I am the way’ (Jn. 14:6) had not yet come; for He is the door by which one enters into the holies: ‘I am the door’ (Jn. 10:9). But He was not yet made manifest, because He was still hiding under the shadows of the figures of the letter: ‘For the law having a shadow of the good things to come’ (Heb. 10:1), which is symbolic for the present age, or leading us to the things which occur at the present time.

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. But the Old Testament was unable to make perfect those who served it, because the sacrifice had not yet been offered that would satisfy for the sin of the whole human race; hence, he says. According to this, namely, parable or figure, gifts and sacrifices are offered, which refers to the clause, accomplishing the offices of sacrifice, because gifts of all things and offerings of animals were not offered in the holy of holies, but in the holies or in the court of the tabernacle. But they were unable to cleanse, because they cannot perfect the conscience of the worshipper that serves with the service of latria, which pertains to divine worship. I say, perfect the conscience. For cleansing is of two kinds: one from the stain of sin and debt of punishment as to the conscience. The Law cannot do this: ‘It is impossible that with the blood of the oxen and goats sin should be taken away’ (Heb. 10:4); ‘Offer sacrifices no more in vain’ (Is. 1:13); ‘May the Lord be appeased with thousands of rams, or with many thousands of fat he-goats’ (Mic 6:7). The other cleansing was in regard to divine service, in order that one might lawfully minister at such sacrifices; and thus it cleansed.

431. – But were many perfect in the Old Law? It seems so; for it was said to Abraham: ‘Walk before me and be perfect’ (Gen. 17:1). Furthermore, Moses and many others were very saintly and perfect. I answer that although there were many holy and perfect persons then, it was not from the works of the Law: ‘The law brought nothing to perfection’ (Heb. 7:19); but this was by faith in Christ: ‘Abraham believed God and it was reputed to him unto justice’ (Gen. 15:6). Therefore, this was not in virtue of the ceremonies and practices of the law: hence, it is frequently stated there: ‘And the priest will pray for him’ (Lev. 5:10) and in many other places. Therefore, that it cleansed was due to faith. But in the New Testament it says in Mk (16:16): ‘He that believes and is baptized shall be saved.’ But there is no salvation without the sacraments of the New Law: ‘Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of heaven’ (Jn. 3:5).

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. He says, therefore, in food and drink, i.e., in distinguishing meats and drinks that were forbidden in the Old Law, because abstaining from these does not cleanse the conscience; or else this refers to the use of the sacrifices, because the priests ate what was offered for sins. For they did not cleanse the conscience: ‘Shall the holy flesh take away from your crimes?’ (Jer. 11:15).

433. – And in various ablutions, because as it says in Mk (7:4), the Jews observed the washing of cups and of pots, and when they returned from the market, they did not eat until they were washed. Against this the Lord says (Mt. 23:25): ‘Woe to you Scribes and Pharisees: because you make clean the outside of the cup and dish, but within you are full of rapine and uncleanness.’ Yet the Apostle is not speaking here about the superstitions of the Pharisees. Therefore, we must go to the other washings commanded in the Law, such as the water in which the priests washed, and the water of purification in the cleansing of leprosy or defilement.

434. – Hence, they are regulations for the body. He adds this universally of all. He calls those ceremonies regulations for the body, i.e., fleshly, because they pertained only to bodily cleanness, and there was no spiritual power in them. And in order that no one ask: Why were they instituted, if they could not bring perfection; because it would then seem that God instituted them to no purpose, he rejects this when he says, until the time of correction. As if to say: It is true that they were instituted uselessly, if they were to continue forever. But as it is necessary first to give a child a pedagogue, and when he reaches perfect age, he is given a mode of behavior based on the judgment of the ruler of the republic; so in the Old Law were instituted things that look to imperfection. But when the perfect time came, the things which lead to perfection should have been introduced. Hence, he says, until the time of correction, i.e., in which they could be corrected, not as evil but as imperfect: ‘For the law is good’ (Rom. 7:12); ‘Mildness is come upon us, and we shall be corrected’ (Ps. 89:10).

 

9-3

            Heb. 9:11-14

11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12 he entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing an eternal redemption. 13 For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, 14 how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify your conscience from dead works to serve the living God.

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. 2:0), and more perfect, ‘Because we have seen his glory, the glory as it were of the only begotten of the Father, full of trace 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).

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.

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 defiles, 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.

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. 59:10). 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. 43:40). 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.

 

9-4

            Heb. 9:15-22

15 Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred which redeems them from the transgressions under the first covenant. 16 For where a will is involved, the death of the one who made it must be established. 17 For a will takes effect only at death, since it is not in force as long as the one who made it is alive. 18 Hence even the first covenant was not ratified without blood. 19 For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant which God commanded you.” 21 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. 22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

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. The first is divided into two parts: in the first he concludes from the foregoing that Christ is a mediator; secondly, that the Old Testament could not do this (v. 15b).

448. – He says: Therefore, i.e., because Christ entered into the holies, having obtained eternal redemption, i.e., leads us to eternal things, which the Old could not do; it was fitting that this testament be distinct from that, as the new from the old: ‘I will make a new covenant with the house of Israel and with the house of Judah’ (Jer. 31:31); ‘Behold, I make all things new’ (Rev. 21:5). Therefore, he is the mediator of a new covenant between God and man: ‘The mediator of God and men, the man Jesus Christ’ (1 Tim. 2:5). But in every testament there is something promised and something by which that testament is confirmed. But in the New Testament heavenly and spiritual things are promised. Furthermore, that promise was confirmed by the death of Christ. And so, Christ is the mediator of the New Testament, so that those who are called may receive the promised eternal inheritance. He says, called, because this reward is not for our works but from God’s call: ‘Whom he predestinated, them he also called’ (Rom. 8:30); ‘We testified to everyone of you that you could walk worthy of God who has called you unto his kingdom and glory’ (1 Th. 2:12); hence, he says, of the eternal inheritance, i.e., of eternal glory, which is our inheritance: ‘He has regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible and undefiled, and that cannot fade, reserved in heaven for you’ (1 Pt 1:3); Behold the inheritance of the Lord’ (Ps. 126:3); ‘The Lord is the portion of my inheritance’ (Ps. 15:5). But we have that inheritance through the death of Christ; hence, he says, since a death has occurred: ‘Unto this you are called, that you may inherit a blessing’ (1 Pt 3:9). The effect of this death is redemption from the transgressions under the first covenant: ‘You were not redeemed with corruptible things as gold or silver, but with the precious blood of an unspotted lamb’ (1 Pt 1:18).

449. – But could that redemption from sins have been accomplished in the Old Testament? He answers, No; because those prevarications were under the first covenant. As if to say: because they could not be removed by the power of the sacraments of the former covenant: ‘Because we have charged both Jews and Greeks that they are all under sin’ (Rom. 3:19). But is it not a fact that David and many other saints obtained remission of their sins? I answer that so far as entering heaven is concerned, they did not, because the door to life was opened by the death of Christ: for no one entered before Christ’s death: ‘You also by the blood of your testament have sent forth your prisoners out of the pit, wherein is not water’ (Zech 9:11). But so far as the stain of sin was concerned, they obtained it, not in virtue of the sacraments of the Old Law, but by faith in Christ. Thus, therefore, the New Testament is more excellent than the Old, because it has been confirmed by the death of Christ, by which sins are remitted, and because He shows forth the promise.

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. – He says, therefore: It has been stated that the New Testament was confirmed by the intervening death of Christ, because in order that a will [testament] be in force, the death of the testator must be established. Therefore, the New Testament would have no strength, unless the death of Christ had come in: ‘It is expedient for you that one man should die for the people’ (Jn. 11:50). But the death of the testator is necessary for two reasons: first, that the testament might be valid, because, since it expresses the last will, it can always be changed before death; hence, he says, a testament takes effect only at death, i.e., after death. That is the way the New Testament has been confirmed by the death of Christ: ‘this is my blood of the new Testament,’ namely, its confirmer and dedicator (Mt. 26:28). Secondly, the death of the testator is necessary, in order that the testament be in force and be efficacious; hence, he says, otherwise it is yet not in force, because no one can seek anything, nor an heir his inheritance by reason of the testament, till after the death of the testator. Therefore, Christ willed to interpose his death for our sake.

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. – He says, therefore: It has been stated that in order for a testament to have force, the death of the testator must of necessity come in. This should not seem strange, because neither was the first testament ratified, i.e., confirmed, without blood. But that blood prefigured the blood of Christ: ‘All these things happened to them in figure’ (1 Cor. 10:11).

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. – In regard to the first it should be noted that the Apostle alludes here to history, which is recorded in Exodus (chap. 24) that after Moses had read God’s commandments to the people and they had answered: ‘All things that the Lord has spoken we will do, we will be obedient’ (Ex. 24:7), he took the blood which he had ordered them to save of the twelve calves, and sprinkled the book of the Law and the people, as though in confirmation of the covenant. Hence, he says, For when every commandment of the law had been declared by Moses to all the people: for it was necessary that they be read, for that reading was the promulgation of the Law: He took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people.

456. – Two objections arise here: one, because Exodus (chap. 24) makes no mention of a goat, but only of twelve calves; secondly, because no mention is made there of water and scarlet and hyssop. There are two answers to these two objections: one is that the Apostle had been brought up in the Law; hence, he knew what the usages were in cleansing according to the Law, namely, that the sprinkling involved the blood of goats and calves, and water mixed with hyssop, and scarlet wool as the sprinkler. Therefore, even though all are not mentioned in Exodus, the Apostle was familiar with the custom of the legal rites. Or it can be said that that was the first consecration and that it virtually contained the other sanctifications to come, among which the most important was the one which took place on the day of atonement, as described in Exodus (chap. 16) and the other about the red cow in Numbers (chap. 19). In the first of these the blood of a goat and of a calf was used; but in the second, water and purple wool and hyssop. Therefore, because that first one contained those two, the Apostle related all to it.

457. – He says, therefore: He took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying: This is the blood of the covenant which God commanded you, i.e., God confirmed the testament: ‘Moses commanded a law in the precepts of justice’ (Sir. 24:33). For that blood was a figure of Christ’s blood, By Whom the New Testament was confirmed; therefore, Christ used the words in Matthew (26:28): This is the blood of a goat because of its likeness to sinful flesh, and of a calf because of courage. But it is mixed with water, because baptism derives its efficacy from the blood of Christ. It is sprinkled with hyssop, which cleanses the breast, by which faith is signified: ‘By faith purifying their hearts’ (Ac. 15:9); and with purple wool, which is red to signify charity: ‘My beloved is white and ruddy’ (S of S 5:10), because the people are cleansed by faith and the love of Christ. The book of the Law is sprinkled, because the passion of Christ fulfilled the Law: ‘It is consummated’ (Jn. 19:30); ‘I have not come to destroy the law, but to fulfill it’ (Mt. 5:17).

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). I answer that, although the people were not sprinkled with the same blood as the tabernacle, nevertheless, the tabernacle was sprinkled with blood. Hence, it can be taken to mean that he used blood, even when he sanctified the tabernacle.

459. – But it says in Exodus (chap. 7) and Leviticus (chap. 8) that he anointed the tabernacle with oil. I answer that he is not speaking of the consecration, in which the tabernacle and its vessels were first consecrated, but of the one which occurred on the day of atonement. Or it might be better to say that even in the first one he used blood, because it says there that he anointed it with oil and later sprinkled it with blood. And these two things are necessary for sanctification, namely, the power of Christ’s blood and the oil of mercy, by which the tabernacle, i.e., the Church, and the vessels, i.e., the saints, are sanctified.

460. – Then (v. 22) he continues with other cleansings in the Law. But cleansings were of two kinds: one from bodily stain, as leprosy, the other from spiritual, namely sin. The first could pertain to inanimate things, as the leprosy of houses: and the cleansing from that uncleanness was done with the blood of an immolated animal, or with the water of expiation, which was mixed with blood of a red calf. Hence, he says, almost all things, and not absolutely all. Or, almost all, so that all modifies are cleansed, i.e., ‘are almost cleansed,’ because they were not completely cleansed: for this was done only by a sacrament of the New Law. Or, it can modify all things, because not all things were cleansed with blood, for it says in Numbers (chap. 31) whatever can endure fire is purged by fire, whatever cannot, is purged by the water of expiation. But for the cleansing from the stain of sin the shedding of blood is necessary, because it was required for the sacrifice; hence he says, without shedding of blood there is not forgiveness of sins. This showed that the forgiveness of sin was to be accomplished by the blood of Christ. Hence, in the Old Law, sins were forgiven not by virtue of a sacrament, but by virtue of faith in Christ. Hence, it is frequently stated there: ‘The priest shall pray for him and for his sin, and it shall be forgiven him’ (Lev. 5:10).

 

9-5

            Heb. 9:23-28

23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into a sanctuary made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the Holy Place yearly with blood not his own; 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the age to put away sin by the sacrifice of himself. 27 And just as it is appointed for men to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

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). In regard to the first he does two things: first, he shows that both as to what is cleansed and as to that by which the cleansing is effected, there is a better cleansing in the New; secondly, he clarifies what he has said (v. 24).

462. – He says, therefore, Thus it was necessary for the patterns of heavenly things, namely, the tabernacle itself, which, so far as we are concerned, is a pattern, although, absolutely speaking, it is the thing exemplified and its figure, and, therefore, of less value, because the thing exemplified is superior to the figure, as the body is superior to its shadow: to be purified with these rites, i.e., with the sacrifices. But the heavenly things themselves, namely, the New Testament, with better sacrifices than these: better, because the others were cleansings with the blood of animals, but in the New Testament the cleansing is accomplished with the blood of Christ. Now better things are always cleansed with better things. But they were the figures of heavenly things be cleansed with better blood.

463. – But on the other hand, there is no uncleanness in heaven. I answer that according to a Gloss, by heavenly things are understood things which pertain to the state of the present Church, which are called heavenly. Furthermore, believing men bear the image of heavenly things, inasmuch as they mentally dwell in heaven. Or, in another way and better: by heavenly things is understood the heavenly home. And the Apostle is speaking here in the way that the tabernacle was said to be cleansed in the Old Testament; not that it had any uncleanness in itself, but because certain irregularities were washed away, by which they were hindered from coming to the sanctuary. And heavenly things are said to be cleansed inasmuch as a sacrament of the New Law cleanses sins, which hinder one from entering heaven.

464. – But he says, sacrifices, in the plural. Yet there is but one sacrifice of Christ: ‘By one oblation he has perfected forever them that are sanctified’ (Heb. 10:4). I answer that although it is one in itself, it was prefigured by several sacrifices of the Old Law. This text also shows that the sacrifices of the Old Law were good, for something is called better in relation to something good.

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 been said. But He did not expiate it with fleshly sacrifices, because Christ did not come to offer such things: ‘Burnt offerings and sin offerings you did not require’ (Ps. 39:8); ‘With burnt offerings you will not be delighted’ (Ps. 50:18); ‘For it is evident that the Lord sprung out of Judah; in which tribe Moses spoke nothing concerning priests’ (Heb. 7:14). But he entered into heaven itself: ‘And the Lord Jesus was taken up to heaven’ (Mk 16:19); ‘This Jesus who is taken up from you into heaven, shall so come’ (Ac. 1:11).

466. – But Why? In order now to appear in the presence of God on our behalf. Here the Apostle alludes to a rite of the Old Law according to which the high priest, who entered the holy of holies, stood before the mercy seat to pray for the people. Similarly, Christ entered into heaven to stand before God for our salvation. But not in the same way, because the high priest could not see the holy of holies or any face on account of the smoke ascending from the censer; but Christ appears before the face of God: not that a bodily face is there, or a cloud, but clear vision.

467. – But when Christ was on earth, could He not appear before the face of God, since God sees all things? I answer that, as Augustine speaking of God says: ‘You were with me, but I was not with You,’ namely, because God is in all things by His essence, power and presence; but the wicked are not with God through grace. Thus, Christ is said to have entered to appear before the face of God, for although He always saw Him clearly as one perfectly happy, yet the state of pilgrims, as such, does not confer this, but only the heavenly state. Therefore, when He ascended perfectly happy, He entered, body and soul, to appear in the presence of God, i.e., He entered the place where God is seen clearly; and this for us. For He entered heaven to prepare the way for us: ‘I go to prepare a place for you. But I will come again and will take you to myself’ (Jn. 14:3); ‘He shall go up that shall open the way before them’ (Mic 2:13). For the body should follow the head: ‘where the body is, there the eagles shall be gathered’ (Mt. 24:28).

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. In regard to this he does two things: first, he describes the first; secondly, the second (chap. 10). But it should be noted that above, the Apostle had said three things about Christ: first, that He is a high priest; secondly, the dignity of the place He entered; thirdly, how He entered, namely, with blood. But since He has already explained these three things, he now explains how He entered, because, as the high priest entered once a year, so Christ entered only once. In regard to this he does three things: first, he shows what was accomplished in the Old Testament; secondly, that it would not be fitting for the same to be accomplished in the New Testament (v. 26); thirdly, he shows what is accomplished in the New Testament (v. 28).

469. – For in the Old Testament, although the high priest could not enter lawfully but once a year, yet according to the Law he had to enter it every year with the blood of others, as it says in Leviticus (chap. 16). But Christ has not entered into the place made with hands, nor was it to offer himself often, as the high priest enters into the holies every year with the blood of others.

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 world. For this is not the case in the sacrifices of the Old Testament, because they were offered for the sins of the children of Israel. But that people began when the Law was given; therefore, it was not fitting that it be offered from the beginning of the world. But Christ offered Himself for the sins of the whole world, because He was made the propitiation for our sins and for those of the whole world (1 Jn. 2:2). Therefore, if He were offered frequently, it would have been necessary for Him to have been born and to suffer from the beginning of the world; but this would have been most unbecoming.

471. – Then (v. 26b) he shows what is done in the New. In regard to this he does two things: first, he shows why the sacrifice is not repeated in the New Testament; secondly, he explains them (v. 27).

472. – He says, therefore: now at the end of the age, Christ has appeared: ‘We are the ones upon whom the ends of the ages are come’ (1 Cor. 10:11). And he says this on account of the number of years, because already more than a thousand years had passed since he said this. For the ages of the world are taken according to the ages of men, which are chiefly distinguished according to the state of progress and not according to the number of years. The first age was before the deluge, in which there was no written law or punishment, as in infancy. Another was from Noah to Abraham; and so on for the ages, so that the final age is the present one, after which there is no other state of salvation, just as there is no other age after old age. But just as in the other ages of men there is a definite number of years, but not in old age, which begins at sixty, and some live for 120 years, so it has not been determined how long this state of the world will continue. Yet it is the end of the ages, because no other age remains for salvation. But Christ appeared once during that age, and He gives two reasons why He was offered only once: the first is because in the Old Testament sins were not taken away, but this was accomplished by the offering of Christ. The second is because the high priest of the Law did not offer his own blood as Christ did. Hence, he says, he has appeared once for all at the end of the age to put away sin by the sacrifice of himself. Therefore, the former are repeated, but not this one: ‘Christ died once for our sins’ (1 Pt 3:8).

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. – In every man we find two things, namely, the need to die; secondly, that he should rise, not to be cleansed but to be judged according to his deeds. He touches on the first when he says, and just as it is appointed for men once to die.

475. – But on the other hand, it seems that this is not appointed, but that man brought this about by sinning, for it says in Wisdom (1:13): ‘God made not death, neither has he pleasure in the destruction of the living;’ and shortly after: ‘But the wicked with works and words have called it to them.’ I answer that there are three things to consider in death: first of all, the material cause, and in this respect it has been appointed for men once to die by reason of the condition of his nature; secondly, the gift which was bestowed, and in this respect there was given to men the gift of original justice, by which the soul contained the body, so that it would not die; thirdly, the obligation of dying, and then by sinning, man deserved to lose that gift and became subject to death. Hence, the says that the wicked called death to themselves by touching the forbidden fruit. Therefore, man is the cause of death by default, but God as the judge: ‘The wages of sin is death’ (Rom. 6:23).

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. But He differed in two respects: first, since Christ had not descended from Adam by way of human seed, but merely as to bodily substance, He did not contract original sin; consequently, He was not obliged by that statute: ‘For in what day soever you shall eat of it, you shall die the death’ (Gen. 2:17), but He underwent death by His own will: ‘No man takes it away from me: but I lay it down of myself’ (Jn. 10:18). Therefore, he says, that he was offered: ‘He was offered because it was His own will’ (Is. 53:7); ‘Christ has dies once for our sins’ (1 Pt 3:18). He differs, secondly, because our death is the effect of sin: The wages of sin is death’ (Rom. 6:23). But Christ’s death destroys sin; therefore, he says, to bear the sins of many, i.e., to remove them. He does not say ‘of all,’ because Christ’s death, even though it was enough for all, has no efficacy except in regard to those who are to be saved: for not all are subject to Him by faith and good works.

478. – In regard to the second he says, he shall appear a second time not to deal with sin. He says two things about the second coming: first, how it differs from the first, because the second will be without sin. For even though He had no sin in the first coming, He came in the likeness of sinful flesh (Rom. 8:3). In the first coming He was also made a victim for sin: ‘Him who knew no sin, he has made sin for us’ (2 Cor. 5:21). But those things are not to be found in the second coming; hence, he says that he shall appear without sin. Secondly, he states what will be peculiar to the second coming, because He will appear not to be judged, but to judge and to reward according to merits; hence, he says that he will appear. And although He will appear to all in the flesh, even to those who wounded Him, He will appear according to His divinity to the elect that eagerly wait for him by faith to save them: ‘Blessed are all they that wait for him’ (Is. 30:18); ‘We look for the Savior, Our Lord Jesus Christ, who will reform the body of our lowliness, made like to the body of his glory’ (Phil 3:20).