TRV
Oecumenius
Medieval · AD 800–1500 · 987 passages across 19 books
Commentary
Hebrews 9:24
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:
"but he entered into heaven itself." The phrase, "he entered into heaven," should be understood from a common perspective, as if to say, Nor does he frequently offer himself, for he has entered into heaven. For indeed, frequently to offer sacrifices through blood belongs to those who enter into the copies of the true one, but not to him who has entered into heaven itself.
Hebrews 9:25-26
Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
"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? "on our behalf." When the victim of his own body ascended to appear before the Father for us, this is to reconcile us to himself. Indeed, having made mention of the flesh, blessed Paul speaks boldly of all things humble. "Nor was he to offer himself repeatedly," he says, this is what it means to ascend to heaven. For the offering of many sacrifices in blood is for those who enter into the copies of the true things, but not for the one who has entered into heaven itself. "as the high priest." Do you see the difference? This one does it annually, but Christ once. "with blood not his own." This one in the blood of others, of bulls and goats, but Christ in his own. "For then he would have had to suffer repeatedly." For if it were necessary for him to offer a sacrifice more often, he would have had to suffer fr…
"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?
"on our behalf." When the victim of his own body ascended to appear before the Father for us, this is to reconcile us to himself. Indeed, having made mention of the flesh, blessed Paul speaks boldly of all things humble.
"Nor was he to offer himself repeatedly," he says, this is what it means to ascend to heaven. For the offering of many sacrifices in blood is for those who enter into the copies of the true things, but not for the one who has entered into heaven itself.
"as the high priest." Do you see the difference? This one does it annually, but Christ once.
"with blood not his own." This one in the blood of others, of bulls and goats, but Christ in his own.
"For then he would have had to suffer repeatedly." For if it were necessary for him to offer a sacrifice more often, he would have had to suffer frequently since the foundation of the world was laid, as he would have to offer his own blood.
"he has appeared once for all at the end of the ages." Here something also is revealed concerning the mystery, why at the end of the ages, after many sins. For if death had come from the beginning itself, when sin was not yet so widespread, then no one would have believed, (there would have been no need to die a second time,) all would have been in vain. But now, since later the sins were many, it is fitting that at the end of the ages, that is, at the very fulfillment of the ages, and at the very end, it has been revealed; that is, with the flesh in the world; it has been revealed for the annulment of sin, that is, to annul and wipe out the sin of the world through His sacrifice, which He offered for us, that is, through the death of His flesh. Such a thing He also said elsewhere: "Where sin increased, grace abounded all the more." (Rom. 5:20)
"to put away sin by the sacrifice of himself." That is, together with the flesh in the world.
"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?
"on our behalf." When the victim of his own body ascended to appear before the Father for us, this is to reconcile us to himself. Indeed, having made mention of the flesh, blessed Paul speaks boldly of all things humble.
"Nor was he to offer himself repeatedly," he says, this is what it means to ascend to heaven. For the offering of many sacrifices in blood is for those who enter into the copies of the true things, but not for the one who has entered into heaven itself.
"as the high priest." Do you see the difference? This one does it annually, but Christ once.
"with blood not his own." This one in the blood of others, of bulls and goats, but Christ in his own.
"For then he would have had to suffer repeatedly." For if it were necessary for him to offer a sacrifice more often, he would have had to suffer frequently since the foundation of the world was laid, as he would have to offer his own blood.
"he has appeared once for all at the end of the ages." Here something also is revealed concerning the mystery, why at the end of the ages, after many sins. For if death had come from the beginning itself, when sin was not yet so widespread, then no one would have believed, (there would have been no need to die a second time,) all would have been in vain. But now, since later the sins were many, it is fitting that at the end of the ages, that is, at the very fulfillment of the ages, and at the very end, it has been revealed; that is, with the flesh in the world; it has been revealed for the annulment of sin, that is, to annul and wipe out the sin of the world through His sacrifice, which He offered for us, that is, through the death of His flesh. Such a thing He also said elsewhere: "Where sin increased, grace abounded all the more." (Rom. 5:20)
"to put away sin by the sacrifice of himself." That is, together with the flesh in the world.
Hebrews 9:27
And as it is appointed unto men once to die, but after this the judgment:
"And just as it is appointed for men."Now he also speaks of the cause, through which Christ died once for all; for, he says, he became the ransom for one death. For it is appointed to men once to die. Therefore, this once, Christ died for us. What then? Do we not die now? Yes, but we are not held by death, as before, which in its power is not even to die.
Hebrews 9:28
· 3 passages
So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
Or that He says He bore the sins of many on the cross, so that He might also blot them out, giving the penalty on their behalf. Now, having made Himself sin, the Father sent Him; for Christ was indeed very sinful, having taken upon Himself and assumed the sins of the whole world. But He gave the penalty due to sinners through the cross, which belonged to them, and henceforth He will come with the glory of the Father, no longer as a sinner, no longer reckoned among the lawless. For if Christ is sinful, listen: for He who knew no sin, it is said, made sin to be sin, as if sin itself. (2 Cor. 5:21)
"to bear the sins." Just as in the holy liturgy we bring up the sins and say: Whether unwillingly or willingly we have sinned, forgive us; that is, we first remember them, and then we ask for forgiveness; so He Himself said to the Father: For them I sanctify Myself (Jn. 17:19). Or, He bore the sins of men to the Father, so that He might forgive and erase them.
And why did He say, "of many," and not "of all"? Because not all have believed. For the sins of those who believe are taken away. For He died to save all, yet He forgives the sins only of the faithful. That is, "to bear the sins of many," He says, so that He might also extinguish them, taking the punishment on their behalf.
"willappear a second time, not to deal with sin." Wherever he returns, he does not come to die again for your sins, nor that he will no longer free you from sins, as it now takes away; nor that he will not punish the guilty and those subject to sins, because he was crucified for us.
And why did He say, "of many," and not "of all"? Because not all have believed. For the sins of those who believe are taken away. For He died to save all, yet He forgives the sins only of the faithful. That is, "to bear the sins of many," He says, so that He might also extinguish them, taking the punishment on their behalf.
"willappear a second time, not to deal with sin." Wherever he returns, he does not come to die again for your sins, nor that he will no longer free you from sins, as it now takes away; nor that he will not punish the guilty and those subject to sins, because he was crucified for us.
"so Christ." Since he was a man as well as being God, he himself, he says, endured the common lot of humanity. For just as men die once, so Christ, having been offered once, offered himself. For he is not only a high priest but also a victim.
Hebrews 10:1-4
· 6 passages
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
It is said by holy Gregory, who is among the saints, in the Apologeticus and in the Address to the Politicians, that the present laws are types of greater mysteries. And again in the Treatise on the Resurrection; "We will partake of the Passover," he says, "now in a typical manner, but later in a more perfect way." For I dare to say that the legal Passover was a type of a type. Having said these things, in none of these does the Apostle refer to a shadow and an image, and the good things to come, which he also calls true things. For as concerning the presentation of a shadow and an image, the things indicate truth, and indeed they are truth. Therefore, he knows the things in the law as a shadow, the image as our own of the Christians, and the good things to come and true things that are in the coming age. For as much as the image departs from the truth, so much is the shadow of the image. For the image, even if it does not have the truth itself, is nevertheless a clear imitation of the truth, preserving the form through colors, and the proportion of the parts, and the color of the su…
It is said by holy Gregory, who is among the saints, in the Apologeticus and in the Address to the Politicians, that the present laws are types of greater mysteries. And again in the Treatise on the Resurrection; "We will partake of the Passover," he says, "now in a typical manner, but later in a more perfect way." For I dare to say that the legal Passover was a type of a type.
Having said these things, in none of these does the Apostle refer to a shadow and an image, and the good things to come, which he also calls true things. For as concerning the presentation of a shadow and an image, the things indicate truth, and indeed they are truth. Therefore, he knows the things in the law as a shadow, the image as our own of the Christians, and the good things to come and true things that are in the coming age. For as much as the image departs from the truth, so much is the shadow of the image. For the image, even if it does not have the truth itself, is nevertheless a clear imitation of the truth, preserving the form through colors, and the proportion of the parts, and the color of the subject.
The shadow is a faint image of the reality, nothing of those things which the image reveals. And I suppose the theologian was led from these apostolic statements to speak about the topics at hand. And similar to Gregory, many other fathers have spoken likewise.
Having said these things, in none of these does the Apostle refer to a shadow and an image, and the good things to come, which he also calls true things. For as concerning the presentation of a shadow and an image, the things indicate truth, and indeed they are truth. Therefore, he knows the things in the law as a shadow, the image as our own of the Christians, and the good things to come and true things that are in the coming age. For as much as the image departs from the truth, so much is the shadow of the image. For the image, even if it does not have the truth itself, is nevertheless a clear imitation of the truth, preserving the form through colors, and the proportion of the parts, and the color of the subject.
The shadow is a faint image of the reality, nothing of those things which the image reveals. And I suppose the theologian was led from these apostolic statements to speak about the topics at hand. And similar to Gregory, many other fathers have spoken likewise.
"For the law having a shadow." It is merely a type of the future good things, namely of the new covenant.Not the very image of the things themselves. These, not the very truth. Of what things? Of sacrifice, of forgiveness. For the old things were like a shadowy outline, being dim; but the new things are an image; these, in truth, as having been clearly manifested and accomplished.
It is also possible to understand in this way.
It is also possible to understand in this way.
"year by year." What then? Do we not always bring forth unbloody sacrifices? But we also make memorials of one death of Christ and we always eat one body of Christ. For now we do not have one Christ, and at another time another, but always the same. The sacrifices of the Jews had various victims, such as sheep, oxen, goats. Therefore, there were many sacrifices. For ours, even if there are many in action, are one in power. "with the same sacrifices."In the same way. For the offerings are various. "continually." For they were offered annually without end. "can never." The law, that is. "make those who approach perfect." Why? Because it is a type. For the truth, that is Christ, did this, having accomplished purification through one sacrifice. "For they would not have ceased." According to the question, read. For if they had ceased, he says, those sacrifices would certainly not have ceased to be offered, because the consciousness of sins would no longer have been taken away, because it has been once for all purified. "But in those sacrifices there is a reminder of sins." In them, he say…
"year by year." What then? Do we not always bring forth unbloody sacrifices? But we also make memorials of one death of Christ and we always eat one body of Christ. For now we do not have one Christ, and at another time another, but always the same. The sacrifices of the Jews had various victims, such as sheep, oxen, goats. Therefore, there were many sacrifices. For ours, even if there are many in action, are one in power.
"with the same sacrifices."In the same way. For the offerings are various.
"continually." For they were offered annually without end.
"can never." The law, that is.
"make those who approach perfect." Why? Because it is a type. For the truth, that is Christ, did this, having accomplished purification through one sacrifice.
"For they would not have ceased." According to the question, read. For if they had ceased, he says, those sacrifices would certainly not have ceased to be offered, because the consciousness of sins would no longer have been taken away, because it has been once for all purified.
"But in those sacrifices there is a reminder of sins." In them, he says, those sacrifices are only a reminder and a proof of sins, but there is no longer any forgiveness. And the proof that there is no forgiveness is the continual existence of sacrifices.
"with the same sacrifices."In the same way. For the offerings are various.
"continually." For they were offered annually without end.
"can never." The law, that is.
"make those who approach perfect." Why? Because it is a type. For the truth, that is Christ, did this, having accomplished purification through one sacrifice.
"For they would not have ceased." According to the question, read. For if they had ceased, he says, those sacrifices would certainly not have ceased to be offered, because the consciousness of sins would no longer have been taken away, because it has been once for all purified.
"But in those sacrifices there is a reminder of sins." In them, he says, those sacrifices are only a reminder and a proof of sins, but there is no longer any forgiveness. And the proof that there is no forgiveness is the continual existence of sacrifices.
For, he says, not only are the sacrifices offered for the sins that arise, but rather for all, as they have not been forgiven, for the sins that have already occurred.
"For it is impossible for the blood of bulls." Therefore, he shows the truth of what has been said, from the insignificance of the blood.
"of the things." He calls the future life things; the image of things, the evangelical life; and the shadow of the image of things, the Old Testament. For the image more clearly shows the archetypes. But the outline of the image reveals these things more faintly. For in this way, the weakness of the Old Testament is illustrated. For many, he says, offering sacrifices and the same ones year by year, can never makeperfect those who are governed by the law.
Hebrews 10:5-10
· 3 passages
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
“Therefore, when he comes into the world.” Christ, he says, entering the world in a body, speaks through David. If sacrifices are useless, he says, why were they made at all? Why? Because of the dispute of the Jews, and because they always oppose God. And he shows them, even before the incarnation of the Lord, as hated by God; for he did not say, When Christ enters, but, when he comes into, indicating that before he enters, they were hated.
"Sacrifice and offering you did not desire." Those prescribed by the law, evidently. But offering here signifies something different from sacrifice; and I think the bloodless ones are indicated by the name. From here the person of Christ is introduced, saying to the Father, Since, He says, O Father, “Sacrifice and offering and burnt offerings and sacrifices for sin you did not desire nor did you take pleasure in," which are offered according to the law." "for sin." That is, an offering concerning sin. Commonly, you have taken pleasure. And he rightly says, "for sin." For of the sacrifices, some were offered for salvation, and others for sin; as if he said, "Since in no way did you will any offering or sacrifice, nor burnt offerings, neither concerning salvation, nor concerning sin, I have come, having taken a body, to become a pleasing sacrifice to you, which I myself have prepared." For the Holy Spirit and the power of the Most High overshadowed the Virgin. (Luke 1:35) And it was said, that I may do your will, O Father (Jn. 6:38); that those whom you have given me, I may not lose an…
"Sacrifice and offering you did not desire." Those prescribed by the law, evidently. But offering here signifies something different from sacrifice; and I think the bloodless ones are indicated by the name. From here the person of Christ is introduced, saying to the Father, Since, He says, O Father, “Sacrifice and offering and burnt offerings and sacrifices for sin you did not desire nor did you take pleasure in," which are offered according to the law."
"for sin." That is, an offering concerning sin. Commonly, you have taken pleasure. And he rightly says, "for sin." For of the sacrifices, some were offered for salvation, and others for sin; as if he said, "Since in no way did you will any offering or sacrifice, nor burnt offerings, neither concerning salvation, nor concerning sin, I have come, having taken a body, to become a pleasing sacrifice to you, which I myself have prepared."
For the Holy Spirit and the power of the Most High overshadowed the Virgin. (Luke 1:35) And it was said, that I may do your will, O Father (Jn. 6:38); that those whom you have given me, I may not lose any of them. (Jn. 18:9) The title of the book, the Hebrews say, is the Law. Isaiah, teaching about the mystery of the Incarnation of the Only Begotten, heard; "Write for me in it with a man's pen." (Isa. 8:1) That it is a sacrifice and offering. Do you see that the sacrifices were cast aside even before the incarnation?
For after not wanting, he says, Burnt offerings and sacrifices, Then I said, "Behold, I have come. Who said, Behold, I come? Christ, obviously. I have come to do your will. But what is the will of the Father, but that the Son be crucified? And that I have come, he says, and I will do your will, it is written in the scroll of the book, he says, about me these things. Thus it is necessary to arrange. For being prophetic, it is a difficulty. The scroll of the book is the bundle of the law, that is, the book of the Old Testament. Therefore, in this Scripture it is written concerning my coming and that I am to be offered for the world.
"you did not desire nor did you take pleasure in."Paul himself interprets the Davidic more clearly.
"which are offered according to the law," that is, the Jewish law, and they are offered by the Jews. Do you see that before the descent, the sacrifices were hated?
"to do your will, O God." What then? Were the sacrifices according to the law not the will of God? They were, but necessarily. For he did not say to them only this, that in general the sacrifices of animals are detestable to me, the incorporeal one. But since you desire to offer sacrifices, at least offer them to me and not to the idols, which was not of a pure and original will.
"the first in order to establish the second.” What is the first? The sacrifices. What is the second? The cross. Therefore, the sacrifices are expelled, and the cross, that is, the sacrifice of Christ, is introduced.
“we have been sanctified.” By which will, he says, you are sanctified. Of which? Of the cross, through the offering of the body of Jesus Christ. For we have not only obtained forgiveness, but we have also been sanctified.
"the offering of the body of Jesus Christ." Behold, he has interpreted what the will of the Father is; the offering of the body of Christ. For since he was speaking above and below about the will, he then said what the will is.
"Once," he says, that is, not in the manner of the Jewish sacrifices, but once. "Once, indeed." The offering of the body of Jesus Christonce for all.That is, those who are sanctified through the once-for-all offering of the body of Jesus Christ.
"for sin." That is, an offering concerning sin. Commonly, you have taken pleasure. And he rightly says, "for sin." For of the sacrifices, some were offered for salvation, and others for sin; as if he said, "Since in no way did you will any offering or sacrifice, nor burnt offerings, neither concerning salvation, nor concerning sin, I have come, having taken a body, to become a pleasing sacrifice to you, which I myself have prepared."
For the Holy Spirit and the power of the Most High overshadowed the Virgin. (Luke 1:35) And it was said, that I may do your will, O Father (Jn. 6:38); that those whom you have given me, I may not lose any of them. (Jn. 18:9) The title of the book, the Hebrews say, is the Law. Isaiah, teaching about the mystery of the Incarnation of the Only Begotten, heard; "Write for me in it with a man's pen." (Isa. 8:1) That it is a sacrifice and offering. Do you see that the sacrifices were cast aside even before the incarnation?
For after not wanting, he says, Burnt offerings and sacrifices, Then I said, "Behold, I have come. Who said, Behold, I come? Christ, obviously. I have come to do your will. But what is the will of the Father, but that the Son be crucified? And that I have come, he says, and I will do your will, it is written in the scroll of the book, he says, about me these things. Thus it is necessary to arrange. For being prophetic, it is a difficulty. The scroll of the book is the bundle of the law, that is, the book of the Old Testament. Therefore, in this Scripture it is written concerning my coming and that I am to be offered for the world.
"you did not desire nor did you take pleasure in."Paul himself interprets the Davidic more clearly.
"which are offered according to the law," that is, the Jewish law, and they are offered by the Jews. Do you see that before the descent, the sacrifices were hated?
"to do your will, O God." What then? Were the sacrifices according to the law not the will of God? They were, but necessarily. For he did not say to them only this, that in general the sacrifices of animals are detestable to me, the incorporeal one. But since you desire to offer sacrifices, at least offer them to me and not to the idols, which was not of a pure and original will.
"the first in order to establish the second.” What is the first? The sacrifices. What is the second? The cross. Therefore, the sacrifices are expelled, and the cross, that is, the sacrifice of Christ, is introduced.
“we have been sanctified.” By which will, he says, you are sanctified. Of which? Of the cross, through the offering of the body of Jesus Christ. For we have not only obtained forgiveness, but we have also been sanctified.
"the offering of the body of Jesus Christ." Behold, he has interpreted what the will of the Father is; the offering of the body of Christ. For since he was speaking above and below about the will, he then said what the will is.
"Once," he says, that is, not in the manner of the Jewish sacrifices, but once. "Once, indeed." The offering of the body of Jesus Christonce for all.That is, those who are sanctified through the once-for-all offering of the body of Jesus Christ.
when coming into the world, Christ said, but coming into. He was coming into, namely, when he promised to David, and he was extending, from the fruit of his womb, to sit him upon his throne forever. (Ps. 131:11) Therefore, entering the world through the covenants with David, and this he says through him, that "Since you did not desire sacrifice and offering," (Ps. 39:7) nor were you pleased with the things done in the law. And he did not say, "You do not take pleasure nor desire," but, "you did not desire, you did not take pleasure in," only saying, as if from the very foundation of them and the beginning of those things, that the whole sacrifices were not acceptable and pleasing to you. But even if something of theirs has been accepted by you, it has been accepted due to the weakness of those presenting it. Therefore, when I have also dismissed these things and have prepared a body for myself, then I come to do your will. For this has been said about me not simply and in passing, but as the main point and premise of the book concerning my proclamation. And the book speaks of the who…
when coming into the world, Christ said, but coming into. He was coming into, namely, when he promised to David, and he was extending, from the fruit of his womb, to sit him upon his throne forever. (Ps. 131:11) Therefore, entering the world through the covenants with David, and this he says through him, that "Since you did not desire sacrifice and offering," (Ps. 39:7) nor were you pleased with the things done in the law. And he did not say, "You do not take pleasure nor desire," but, "you did not desire, you did not take pleasure in," only saying, as if from the very foundation of them and the beginning of those things, that the whole sacrifices were not acceptable and pleasing to you. But even if something of theirs has been accepted by you, it has been accepted due to the weakness of those presenting it. Therefore, when I have also dismissed these things and have prepared a body for myself, then I come to do your will. For this has been said about me not simply and in passing, but as the main point and premise of the book concerning my proclamation. And the book speaks of the whole old one. For the chief point and the most esteemed hypothesis of the old covenant is the prophecies concerning Christ.
Hebrews 10:11
· 2 passages
And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
He says that the same sacrifices were offered for the same things, and since the sacrifices and offerings that had been made were no longer effective, they could not completely and perfectly take away sin.
"And every priest stands." Therefore, to stand is a sign of serving. But to sit, just as Christ sat at the right hand of the Father, is a sign of being served, as being God.
— "Daily offering."
— "Daily offering."
Hebrews 10:12-18
But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
"But He, having offered one sacrifice," Christ evidently. "for sins." For our sins, for which he suffered. "for all time." Christ, clearly, offered one sacrifice, namely, His own body, for our sins, sufficient for us forever, so that there would be no need for a second. "sat down at the right hand of God."He is not only a high priest, but also God. After completing the work, through which He also became a high priest and stewarded the administration, He sat down as God and awaits. "from that time onward." And for what reason were his enemies not immediately placed under his feet? For the sake of those who are to become and give birth to believers. For not only demons are enemies, but also unbelievers.But now Paul especially calls the unbelieving Hebrews enemies, comforting the faithful from the Jews who have suffered countless terrible things at their hands. "until His enemies be made." He did not say "they will be subjected," but signifying the greatest of subjection, he said "they be made," a footstool for his feet. For their being made as a footstool is a proof of his sitting at t…
"But He, having offered one sacrifice," Christ evidently.
"for sins." For our sins, for which he suffered.
"for all time." Christ, clearly, offered one sacrifice, namely, His own body, for our sins, sufficient for us forever, so that there would be no need for a second.
"sat down at the right hand of God."He is not only a high priest, but also God. After completing the work, through which He also became a high priest and stewarded the administration, He sat down as God and awaits.
"from that time onward." And for what reason were his enemies not immediately placed under his feet? For the sake of those who are to become and give birth to believers. For not only demons are enemies, but also unbelievers.But now Paul especially calls the unbelieving Hebrews enemies, comforting the faithful from the Jews who have suffered countless terrible things at their hands.
"until His enemies be made." He did not say "they will be subjected," but signifying the greatest of subjection, he said "they be made," a footstool for his feet. For their being made as a footstool is a proof of his sitting at the right hand of the Father.
"For by one offering," which Christ offered, he perfected, having made perfect, he completely freed from sins.
"those who are being sanctified."That is, the faithful. For they are sanctified by the aforementioned offering.
"And the Holy Spirit also testifies to us." What does it bear witness to? That our sins have been forgiven.
"And their sins." He added, he says, "And their sins I will remember no more." Do you see that he testified to the forgiveness of sins? Then he forgave when he established the new covenant. And the new covenant was given through the sacrifice of his Son Jesus Christ our Lord.
"Now where there is forgiveness of these things." Of sins, obviously.
"there is no longer an offering for sin." For who, he says, has need of many offerings, when the one that Christ presented is sufficient to take away sins?
"for sins." For our sins, for which he suffered.
"for all time." Christ, clearly, offered one sacrifice, namely, His own body, for our sins, sufficient for us forever, so that there would be no need for a second.
"sat down at the right hand of God."He is not only a high priest, but also God. After completing the work, through which He also became a high priest and stewarded the administration, He sat down as God and awaits.
"from that time onward." And for what reason were his enemies not immediately placed under his feet? For the sake of those who are to become and give birth to believers. For not only demons are enemies, but also unbelievers.But now Paul especially calls the unbelieving Hebrews enemies, comforting the faithful from the Jews who have suffered countless terrible things at their hands.
"until His enemies be made." He did not say "they will be subjected," but signifying the greatest of subjection, he said "they be made," a footstool for his feet. For their being made as a footstool is a proof of his sitting at the right hand of the Father.
"For by one offering," which Christ offered, he perfected, having made perfect, he completely freed from sins.
"those who are being sanctified."That is, the faithful. For they are sanctified by the aforementioned offering.
"And the Holy Spirit also testifies to us." What does it bear witness to? That our sins have been forgiven.
"And their sins." He added, he says, "And their sins I will remember no more." Do you see that he testified to the forgiveness of sins? Then he forgave when he established the new covenant. And the new covenant was given through the sacrifice of his Son Jesus Christ our Lord.
"Now where there is forgiveness of these things." Of sins, obviously.
"there is no longer an offering for sin." For who, he says, has need of many offerings, when the one that Christ presented is sufficient to take away sins?
Hebrews 10:19-23
· 2 passages
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
"through the veil." For all these good things have come to us through the flesh of Christ and His sacrifice. This also recently prepared the way to heaven, having walked it first. And rightly is the flesh of Christ called the veil. For when He was lifted up, that is, on the cross, then the things in heaven were revealed, which belong to the veil, and that it concealed the Divinity within itself. And this is also the characteristic of a veil.
"a great priest." This, having, in common. He calls the Lord a priest.
"a great priest." This, having, in common. He calls the Lord a priest.
Having said "recent," so that no one might say: "If recent, then it will cease"; for this one too will grow old and become obsolete just as the old covenant will be abolished. He says, however: "But being recent, it will always be new and living, never accepting death and dissolution."