Hebrews 8:5

The apostle says with reference to the law that they who have circumcision in the flesh "serve as the copy and shadow of heavenly things." And in another place, "is not our life on earth a shadow?" If then both the law that is on the earth is a "shadow" and all our life that is on earth is the same, and we live among nations under the "shadow of Christ," we must consider whether the truth of all these shadows will be learned in that revelation when, no longer "through a mirror and darkly," but "face to face" all the saints shall be counted worthy to behold the glory of God and the causes and truth of things. And the pledge of this truth being already received through the Holy Spirit, the apostle said, "Even if we have known Christ after the flesh, yet now henceforth we know him no more.

Now if we correctly understand it, this is the statement Moses writes in the beginning of his book, when he says, "In the beginning God created the heavens and the earth." For this is the beginning of all creation: to this beginning the end and consummation of all things must return. That is, that heaven and earth may be the dwelling place and rest of the pious, so that all the saints and the meek may first obtain an inheritance in that earth, for this is the teaching of the law and the prophets and the gospel. In that earth I believe there exist, the true and living forms of worship which Moses handed down under the shadow of the law. For it is said that "they serve as a copy and shadow of the heavenly sanctuary"—that is, those who were in subjection in the law. To Moses himself it was also said, "See that you make everything according to the pattern which was shown you on the mountain." It seems to me, therefore, that on this earth the law was a kind of schoolmaster to those who by it were to be led to Christ and to be instructed and trained in order that, after the training of the law, they might more easily receive the more perfect precepts of Christ. So also that other earth, which receives into it all the saints, may first imbue and mould them by the precepts of the true and everlasting law, that they may more easily gain possession of those perfect precepts of heaven, to which nothing can be added. And in heaven there will truly be what is called the "eternal gospel" and that testament that is always new, which shall never grow old.

Since, however, "when he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word which Jesus had spoken," we must admit, as far as the literal meaning is concerned, that, after the Lord was raised from the dead, the disciples understood that the things said about the temple refer to his passion and resurrection, and they recalled that the saying, "in three days I will raise it up" indicated the resurrection. It was then that "they believed both the Scripture and the word which Jesus had spoken," since there is no earlier testimony that they had believed the Scripture or this word which Jesus spoke. For faith is, strictly speaking, the acceptance with one's whole soul of the object of faith at baptism. But as for the anagogical meaning, since we previously mentioned the resurrection from the dead of the whole body of the Lord, we must know that the disciples—once they were reminded through the fulfillments of the Scripture which they had not thoroughly understood when they were in this life and once it was brought before their eyes and made manifest that it contained an example and shadow of certain heavenly things—believed what they formerly did not believe, and believed the word of Jesus as he who spoke it intended, which they had not understood before the resurrection.For how can one be said to believe the Scripture in the proper sense, when one does not perceive the meaning of the Holy Spirit in it which God wants to be believed, rather than the intent of the letter? According to this, we must say that none of those who walk according to the flesh believe in the spiritual meanings of the law, whose first principle they do not even imagine.

But who could more properly speak to us about who God is than the Son? "For no one knows the Father except the Son." We too aspire to know how God is Spirit as the Son reveals it and to worship God in the Spirit that gives life and not in the letter that kills. We want to honor God in truth and no longer in types, shadows and examples, even as the angels do not serve God in examples and the shadow of heavenly realities but in realities that belong to the spiritual and heavenly order, having a high priest of the order of Melchizedek as leader of the saving worship for those who need both the mystical and secret contemplation.

It is now time to show that the very name of Jesus, and especially that of Christ, had already been honored by the ancient God-loving prophets. Moses himself, having been the first to make known the name of Christ as being especially revered and glorious, having handed down the types and symbols of heavenly things and the mysterious images according to the oracle which said to him, “See that you make everything according to the pattern which was shown you on the mountain,” and having consecrated a man high priest of God insofar as it was at all possible, calls this man Christ. That is, to this dignity of the high priesthood, which surpassed all preeminence among humans, he attaches for additional honor and glory the name of Christ. Thus, then, he indeed knew Christ as a being divine. And the same Moses by divine inspiration foresaw the name Jesus very clearly and again also endowed this with special privilege. The name of Jesus, which had never been uttered among people before it was made known to Moses, Moses applied first to this one alone, whom he knew, again as a type and a symbol, would receive the rule over all after his death. His successor … had never before used the title Jesus but had been called by another name, Hoshea, which his parents had bestowed upon him. He himself [the successor] proclaims Jesus, as a privilege of honor far greater than a royal crown, giving him the name because Jesus, the son of Nun, himself bore a remembrance to our Savior, who alone, after Moses and the completion of the symbolic worship transmitted by him, received the rule of the true and pure religion. And in this way Moses bestowed the name of our Savior Jesus Christ as a mark of the greatest honor upon the two men who in his time surpassed all the rest of the people in virtue and glory—the high priest and him who would rule after him.

Since they were in the darkness without a model, they managed their office according to a general affinity in divine matters. That is, all those ancient religious institutions were shadows and symbols of this institution of the church, which is established in its spirituality and divinity before him. And to Moses himself it was ordered, when he was about to build the tabernacle of the hour, “See that you make everything according to the pattern which was shown you on the mountain.”

Here we must apply our minds attentively, and consider the Apostolic wisdom; for again he shows the difference of the Priesthood. "Who" (he says) "serve unto the example and shadow of heavenly things."

What are the heavenly things he speaks of here? The spiritual things. For although they are done on earth, yet nevertheless they are worthy of the Heavens. For when our Lord Jesus Christ lies slain as a sacrifice, when the Spirit is with us, when He who sitteth on the right hand of the Father is here, when sons are made by the Washing, when they are fellow-citizens of those in Heaven, when we have a country, and a city, and citizenship there, when we are strangers to things here, how can all these be other than "heavenly things"? But what! Are not our Hymns heavenly? Do not we also who are below utter in concert with them the same things which the divine choirs of bodiless powers sing above? Is not the altar also heavenly? How? It hath nothing carnal, all spiritual things become the offerings. The sacrifice does not disperse into ashes, or into smoke, or into steamy savor, it makes the things placed there bright and splendid. How again can the rites which we celebrate be other than heavenly? For when He says, "Whose soever sins ye retain they are retained, whose soever sins ye remit, they are remitted" (John xx. 23) when they have the keys of heaven, how can all be other than heavenly?

"Who" (he says) "serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle, for see, saith He, that thou make all things according to the pattern showed to thee in the mount." Inasmuch as our hearing is less ready of apprehension than our sight (for the things which we hear we do not in such wise lay up in our soul, as those which we see with our very eyes), He showed him all. Either then he means this by "the example and shadow," or else he speaks of the Temple. For, he went on to say, "See" (His words are), that "thou make all things according to the pattern showed to thee in the mount." Was it then only what concerned the furniture of the temple that he saw, or was it also what related to the sacrifices, and all the rest? Nay, one would not be wrong in saying even this; for The Church is heavenly, and is nothing else than Heaven.

He mentioned this by way of defense to stress that he was not criticizing the law but regarding it also as venerable for containing the type of the heavenly things. This was the reason he said it was pointless to refer to him as a priest while living on earth, there being priests according to the law discharging the worship prescribed by the law. So if the priesthood according to the law also came to an end, and the high priest according to the order of Melchizedek offered sacrifice and made further sacrifices unnecessary, why do the priests of the New Covenant perform the sacramental liturgy? It is clear to those versed in divine things, however, that it is not another sacrifice we offer; rather, we perform the commemoration of the one, saving sacrifice. The Lord himself, remember, required this of us, “Do this in memory of me,” so that we should recall with insight the type of the sufferings undergone for us, kindle love for the benefactor and look forward to the enjoyment of the good things to come.

He concisely brought out the superiority: whereas the Old Covenant had corporeal promises associated with it—a land flowing with milk and honey, olive groves and vineyards, big families and suchlike things—the New had an eternal and heavenly kingdom.

The divine apostle, by “shadow of the heavenly things” referred to the worship according to the law and confirms his statement with a scriptural testimony.

"Moreover, the main point.” He always calls that which is greatest the main point. Whenever someone intends to summarize the main points briefly, he says that the discourse is made into a point; just as the head, though small, is the most important part of the body. Therefore, the apostle also says now: "Moreover, the main point of what we say is this"—that is, to say the greatest and most comprehensive, we have a God as high priest; for the priesthood belongs to no one else but God.
“we have such a high priest.” This mixes the humble with the awe-inspiring in this place, so that through the humble it may prepare the way for the awe-inspiring. The humble are to be a priest and an administrator; the awe-inspiring is to sit at the right hand of God and in the heavens.
“of the throne of majesty.” He calls it the throne of majesty, the paternal throne, or that majesty might also be said to belong to the Father; or simply thus, the throne of majesty, the greatest throne.
"a minister of the sanctuary." The High Priest, he says, is of men who have been sanctified by him. For he is our High Priest. If he sat at the right hand of the Father, how is he a minister? For it is proper for ministers to stand and serve; but to sit is the role of God to whom the ministry is rendered. But, as has been said, the humble mingles with the awe-inspiring, so that by sitting he may show divinity, and by ministering the guardianship and humanity concerning us.

For this is the ministry and this is the priesthood, to cleanse men from sins and to make them holy. For such a minister and worker of the saints must sit at the right hand of the Father as the true God and Son.

"and of the true tabernacle." Here, he refers to the heavens as the tabernacle. For they were saying, perhaps, the believers from Judea: If he is a high priest, where is the tabernacle in which he performs his priestly duties? He indicates that there is also a tabernacle, and the difference of it compared to the Jewish tabernacle, wanting to show that it was established by the Lord and not by man.
"For every high priest." For he says, it is proper for the high priests to offer gifts and sacrifices (for this is why they are established), it is necessary for the Christ also to offer something, I mean sacrifices. Therefore, he took on his own flesh, which he also offered. He said this, so that no one would say, If he is a high priest forever, why did he die? Why? So that he might offer himself as a sacrifice. For without sacrifices, he would not even be a high priest.
"thus it is necessary for this one also to have something to offer." Such as Christ.
"For if he were on earth." This was the case, if he had not died, nor had he been taken up after rising.
“he would not be a priest at all.” For there would be others, even a rebellion would be present. But now he has died, so that he may offer the sacrifice. Rising from the dead, he was taken up, so that he might have a place in heaven, where he must serve as a priest. To serve as a priest means to intercede for us. All these humble words were said, both because of humanity and because of the childishness of those who hear.
"who serve a copy and shadow of the heavenly things." Those who are priests of the Jews, he says. And how do they serve as a copy and shadow of the heavenly things? For he says,
"See that you make everything according to the pattern that was shown to you on the mountain." And the things shown to him were heavenly. There were also services, and prayers, and sacrifices, and the construction of the tabernacle.
“just as Moses was instructed.” "He has heard, he knows."
"According to the pattern shown to you." Since the sight is easier to learn than hearing, for this reason God showed Moses everything, not only the construction of the tabernacle, but also concerning the sacrifices and the other worship.
"But now he has obtained a more excellent ministry." Now, he says, since it is not on earth, but in heaven, a better ministry has been attained, that is, the high priest is for a better ministry. See how he engages with the humble because of the weakness of those who are listening. But if he were to say something awe-inspiring, he would immediately be dismissed, fearing that it would not be accepted.
"inasmuch as he is also the mediator of a better covenant." Thus, he says, the ministry is better than the old, as the new covenant, of which Christ is the mediator, is new, I say, the covenant of faith in Him, in which He mediated for Himself and for the Father,
"which was established on better promises." This covenant, he says, was enacted on better promises. For the old promised the good things of the earth; but the new, the kingdom of heaven. And thus the promises from this are better, because the former has been abolished. Therefore, the new triumphs, because it is better, and is given on better promises. And the better one has the promises, for it is better, is evident everywhere.

377. - Having proved the excellence of Christ’s priesthood over that of the Levitical on the part of the person, the Apostle now proves the same on the part of the priesthood itself. In regard to this he does two things: first, he shows in a general way that Christ’s priesthood is more excellent than that of the Old Law; secondly, in detail (chap. 9). The first is divided into two parts: first, he states his thesis; secondly, he explains it (v. 3). In regard to the first he does two things: first, he states the way in which he will present his teaching; secondly, he prefaces what he means to say (v. 1b).

378. - He says, therefore: Now the point in what we are saying is this [recapitulation]. A recapitulation is a brief synthesis containing many things. The word comes from ‘caput’ or ‘head,’ because, just as in the head are virtually and, as it were, summarily, contained all the things which are in the body, is in a recapitulation everything that has been said.

379. - Then (v. 1b) he prefaces what he means to say: first, the dignity of this priesthood; secondly, its office (v. 2).

380. - Its dignity is that we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven. The throne is judicial power, which befits certain persons as ministers of God, as all kings: ‘All the kings of the earth will adore him’ (Ps. 71:11), and all prelates: ‘Let a man so account of us as of Christ’s ministers (1 Cor. 4:1). Therefore, because Christ has judicial power, He is said to sit: ‘For the Father has given all judgment to the Son’ (Jn. 5:22). But because He has this in the most excellent manner after God, He sits on the right hand of majesty in the heavens, i.e., in the more prominent goods: ‘He sits on the right hand of the majesty on high’ (Heb. 1:3).

381. - The expression, ‘is seated,’ can be referred to Christ as God, and then He is seated in that way, because He has the same authority as the Father, although distinct in person; and so ‘majesty’ is taken for the person of the Father. Or, to Christ as man: and this is more in keeping with the Apostle’s intention, because he is speaking about the high priesthood of Christ, Who is a high priest as man. So He is seated in that way, because the assumed humanity has a certain association to the godhead; and He sits at the right hand to judge: ‘Your majesty has been elevated above the heavens’ (Ps. 8:3); ‘He gave him power to judge, because he is the Son of man’ (Jn. 5:27).

382. - Then when he says, a minister of the holies, he shows the dignity of his office. He says, minister of the sanctuary [holies], i.e., of the holy precincts, namely, of the sanctuary. For the ministers of old received the ministry of guarding sacred things and serving the tabernacle. But Christ had this in a more excellent manner, because He is a minister, not inasmuch as He is God, for then He is the author, but inasmuch as He is man: ‘And passing he will minister until them’ (Lk. 12:37). For the humanity of Christ is an organ of the divinity. Therefore, He is the minister of the holies, because He administers the sacraments of grace in the present life and of glory in the future. He is also the minister of the true tent [tabernacle] that cannot be removed’ (Is. 33:20); ‘Lord, who shall dwell in your tabernacle?’ (Ps. 14:1). But the man Christ is a minister because all the goods of glory are dispensed by Him. But he says, of the true, for two reasons: first, because of its difference from the Old, which was a figure of it: ‘Now all these things happened to them in figure’ (1 Cor. 10:11). The New, therefore, is the truth of the former. Therefore, it is true, i.e., containing the truth in relations to the figure. Secondly, because the former was made by a man, but the other, namely, of grace and of glory by God alone: ‘The Lord will give grace and glory’ (Ps. 83:12); ‘The grace of God, life everlasting’ (Rom. 6:23). Hence, he says, which is set up not by man but by the Lord: ‘We know, if our earthly house of this habitation be dissolved, that we have a building of God not made with hands, eternal in heaven’ (2 Cor. 5:1).

383. - Then (v. 3) he explains in detail. In regard to this he does three things: first, he shows that Christ is a minister of certain holy things; secondly, that they are not of the Old Law (v. 4); thirdly, that He is a minister of greater things (v. 6).

384. - He forms the following argument: Every high priest is appointed to offer gifts and sacrifices; and in this respect He is called a minister of the holies. But Christ is a high priest, as has been stated above. Therefore, it is necessary that He have something to offer: ‘Every priest taken from among men is ordained for men in the things that appertain to God, that He may offer up gifts and sacrifices for sin’ (Heb. 5:1). The sacrifice is offered with animals; the gifts with anything else: ‘They offer the burnt offerings of the Lord and the bread of their God’ (Lev. 21:6). But because it was necessary that Christ have something to offer, He offered Himself. But it was a clean oblation, because His flesh had no stain of sin: ‘And it shall be a lamb without blemish, a male, of one year’ (Ex. 12:5). Furthermore, it was suitable, because it was fitting that a man should satisfy for man: ‘He offered himself unspotted unto God’ (Heb. 9:14). It was also fit to be immolated, because His flesh was mortal: ‘God sending his own Son, in the likeness of sinful flesh and sin’ (Rom. 8:3). Also it was the same as the one to whom it was offered: ‘I and the Father are one’ (Jn. 10:30). And it unites to God those for whom it is offered: ‘That they may be one, as thou, Father, in me, and I in thee, that they also may be one in us’ (Jn. 17:21).

385. - Then (v. 4) he shows that Christ is not a minister of the sacrifices of the Law. In regard to this he does three things: first, he introduces a consequence; secondly, he gives the reason (v. 4b); thirdly, he proves it by an authority (v. 4c).

386. - The consequence is this: If he were on earth (this is the antecedent), he would not be a priest at all (this is the consequent). Hence, the consequence is one conditional proposition. And it is read in a number of ways: first, according to a Gloss: for ‘if that which is offered were on earth, he would not be a priest.’ This can be understood in two ways: in one way so that the sense would be: If that which is offered were something earthly, Christ would not be a priest. As if to say: There would be no need for a priesthood, because there would be many to offer such things. But was not the flesh of Christ earthly? I answer that materially speaking it was earthly: ‘The earth is given into the hand of the wicked’ (Jb. 9:24). But it is said not to be earthly by reason of the union: ‘He that comes from heaven is above all’ (Jn. 3:31), i.e., the Son of God, Who united it to Himself. Also, by reason of the active power of the Holy Spirit, Who formed it; and by reason of the fruit, because His oblation is not ordained to obtaining something earthly: ‘You are of this world; I am not of this world’ (Jn. 8:23). This is the first and better explanation. The second is this: ‘Even if,’ i.e., although that which is offered ‘is on earth,’ because it is necessary that something be offered, ‘He would not be a priest,’ but someone worthy, because no one could be found worthy to offer it.

387. - There are three readings in which the one offering is understood: first, in general, so that the sense is this: If there were another earthly priest, who could offer heavenly things, Christ would not be a priest. Another is of Christ specifically: If Christ were an earthly priest, the right of the priesthood would not belong to Him, since there are priests who offer gifts according to the law. Still another is the following: If Christ were still on earth, in the sense that He had not yet ascended, He would not be a priest, because He would not have completed His priesthood.

388. - But according to the first explanation the reading is continued in the following way: There would be many who according to the law would offer such gifts, namely, those who serve a copy [exemplar] and shadow of heavenly things. The sacraments of the Old Law were figures of other things in two respects: first, in regard to knowledge; secondly, in regard to fulfillment. In regard to knowledge he says, exemplar, because in the Old Law, as in an exemplar could be read that to which our knowledge should be led. But it seems that he is speaking in an improper sense: for an exemplar is prior to that of which it is an exemplar, namely, an example. But heavenly things are prior and were not made according to a likeness of the Old Law, but rather conversely. I answer that something is said to be prior in two ways: in one way, absolutely, and that is the way the objection proceeds; in another way, in relation to its end, and then it is true that those are not prior. In regard to the second he says, a shadow, because just as a shadow represents a body without ever becoming a body, so those things represented the New Testament: ‘For the Law, having a shadow of the good things to come, not the very image of the things’ (Heb. 10:1).

389. - Then he proves the reasonableness of the consequence when he says, when Moses was about to erect the tabernacle, he was instructed by God saying, ‘See that you make everything according to the pattern which was shown you on the mountain’ (Ex. 25:40), because inferior things naturally tend to a likeness of superior things. For the Lord wished to lead us by sensible things to intelligible and spiritual things: ‘Do you know the order of heaven, and can you set down the reason thereof on the earth?’ (Jb. 38:33).