Lectio 2 Lecture 2 Sanctum Sanctorum The Holy of Holies ^9:6 His vero ita compositis, in priori quidem tabernaculo semper introibant sacerdotes, sacrificiorum officia consummantes: [n. 424] ^9:6 Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices. [n. 424] ^9:7 in secundo autem semel in anno solus pontifex non sine sanguine, quem offert pro sua et populi ignorantia: [n. 426] ^9:7 But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people’s ignorance: [n. 426] ^9:8 hoc significante Spiritu Sancto, nondum propalatam esse sanctorum viam, adhuc priore tabernaculo habente statum: [n. 428] ^9:8 The Holy Spirit signifying this: that the way into the holies was not yet made manifest, while the former tabernacle was yet standing. [n. 428] ^9:9 quae parabola est temporis instantis: juxta quam munera, et hostiae offeruntur, quae non possunt juxta conscientiam perfectum facere servientem, [n. 430] ^9:9 Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serves, [n. 430] ^9:10 solummodo in cibis, et in potibus, et variis baptismatibus, et justitiis carnis usque ad tempus correctionis impositis. [n. 433] ^9:10 Only in meats and in drinks, and diverse washings and justices of the flesh laid on them until the time of correction. [n. 433] 424. Supra descripsit Apostolus ea, quae pertinent ad Vetus Testamentum quantum ad dispositionem tabernaculi, hic prosequitur de officio ministrorum. 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. Et primo de his, quae spectant ad sancta; First, with those who look to the holies; secundo autem de his, quae spectant ad sancta sanctorum, ibi in secundo autem. second, with those who look to the holy of holies, at but into the second. 425. Ad intellectum autem litterae huius, sciendum est quod, sicut supra dictum est, in parte anteriori ipsius tabernaculi circa medium erat altare thymiamatis vel incensi, quod idem est, et candelabrum. Ex parte vero meridionali, et ex opposito mensa propositionis. Sacerdos ergo quolibet die, mane et vespere, intrabat sancta propter duo, scilicet ad parandum lucernas, et adolendum thymiama, ut lumen et bonus odor iugiter esset in sanctis. 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 good odor might be continually present in the holies. Dicit ergo: his vero, scilicet quae pertinent ad speciem tabernaculi, ita compositis, id est, ordinatis, semper, id est, quotidie, mane scilicet et sero, intrabant sacerdotes consummantes officia sacrificiorum, non quod in sancta sacrificarent, quia sacrificabant super altare holocaustorum, quod erat ante fores tabernaculi sub divo, sed adoletionem thymiamatis et devotionem offerentium, vocat sacrificium. He says, therefore: now these things, namely, which pertain to the appearance of the tabernacle, being thus ordered, into the first tabernacle, the priests indeed always entered, that is, daily, namely, morning and evening, accomplishing the offices of sacrifices: 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. Deinde cum dicit in secundo autem, ponit officium ministrorum quantum ad sancta sanctorum. 426. Then when he says but into the second, he mentions the office of the ministers in regard to the holy of holies. Circa quod sciendum est quod, sicut dicitur Lev. XVI, 2 ss., summus sacerdos in die expiationis (quae fiebat decima die septimi mensis, scilicet Septembris, qui septimus est a Martio nostro, qui apud Hebraeos concurrit pro parte cum Aprili, in quo incipiunt anni, Ex. XII, 2: mensis iste principium vobis mensium, primus erit in mensibus anni: ipsi enim incipiunt mensem in lunatione, quae semper incipit in Martio, nisi impediat embolismus) offerebat pro se et tota domo sua vitulum, et hircum pro peccato populi, et, istis immolatis, accipiebat de sanguine ipsorum, et implebat thuribulum prunis altaris holocaustorum, quod erat in atrio ante fores tabernaculi, et cum omnibus his intrabat in sancta sanctorum, et cum sanguine expiabat tabernaculum, aspergendo sanguinem contra velum, et post egrediebatur. Et cum eodem sanguine liniebat cornua altaris thymiamatis: hoc autem semel in anno faciebat. Here it should be noted that, as it says in Leviticus (Lev 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 (Exod 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. Unde dicit in secundo autem, scilicet tabernaculo, quod dicitur sancta sanctorum, semel in anno intrabat solus pontifex. 427. Hence, he says, but into the second tabernacle, which is called the holy of holies, the high priest alone goes, and he but once a year. Glossa dicit quod pluries poterat sine sanguine, sed non cum sanguine, nisi semel. De hoc autem non habetur nisi tantum quando movenda sunt castra, quia tunc intrabant Aaron et filii eius, et involvebant, et dispensabant onera Levitarum, sicut patet Num. IV, v. 5 ss.: semel tamen in anno intrabat summus sacerdos solus cum sanguine, quando offerebat pro sua et populi ignorantia, id est pro peccatis nostris. Prov. XIV, 22: errant qui operantur malum. Omnis enim malus ignorat, ut habetur III Ethic. De hoc habetur Lev. c. XVI, ubi traditur ritus iste. 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 then Aaron and his sons entered to wrap the sanctuary and to appoint the burdens every man was to carry, as is clear from Numbers (Num 4:16). Nevertheless, once a year the high priest entered and not without taking blood, which he offered for his own and the people’s ignorance, i.e., for our 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 (Lev 16), where the rite of atonement is described. Mystice vero per primum tabernaculum designatur praesens Ecclesia, in qua fideles debent seipsos sacrificare. Rom. XII, 1: exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem. Ps. l, 18: sacrificium Deo spiritus contribulatus. Item debent sacrificare sua in eleemosynis. Infra XIII, 16: talibus enim hostiis promeretur Deus. Sed in sancta sanctorum, id est, in patriam caelestem intrat solus pontifex, scilicet Christus, in anima et corpore. Mystically, by the first tabernacle is designated 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 51:19). They should also sacrifice their property in alms: by such sacrifices God’s favour 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. Tamen secundum litteram intentio Apostoli est, quod per sancta intelligatur vetus lex; per sancta sanctorum status Novi Testamenti et caelum, quia per novam legem intratur in caelum. 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. Et ideo subdit hoc significante Spiritu Sancto, ubi exponit quid significatur per hoc, et 428. Hence, he continues: the Holy Spirit signifying this, where he explains what is signified by this: primo quantum ad Vetus Testamentum; first, in regard to the Old Testament; secundo quantum ad Novum, ibi Christus assistens. second, in regard to the New, at but Christ, taking the position (Heb 9:11). Item in prima parte In the first part he does two things: primo ponit officium ministrorum quantum ad primum; first, he describes the office of the ministers in regard to the first; secundo subdit positionis rationem iuxta quam munera. second, he gives the reason, at according to which gifts. 429. Sciendum autem quod in primo intrabant sacerdotes quotidie, sed in secundo quod erat ultra velum, non nisi pontifex solus semel in anno. Unde quantum ad ministros illos erant ibi duo: unum quod in primo quotidie intrabant, aliud quod ante secundum erat eis velum. Unde interpositio veli significat quod caelestia erant eis velata. Item quod non intrabant, significat quod Vetus Testamentum non est via intrandi caelum ante adventum Christi. 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 they entered every day 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. Dicit ergo: dico quod hoc sic perfectum est, hoc significante Spiritu Sancto. II Pet. c. I, 21: non humana voluntate allata est aliquando prophetia, sed Spiritu Sancto inspirati, locuti sunt sancti Dei homines. Et hoc est contra haereticos, qui dicunt Vetus Testamentum non esse a Spiritu Sancto, sed a deo malo. He says, therefore: I say that this was thus accomplished, the Holy Spirit signifying 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 Pet 1:21). This is against the heretics who say that the Old Testament was not from the Holy Spirit, but from an evil god. Quid significante? Nondum propalatam esse sanctorum viam, adhuc priore tabernaculo, id est, Veteri Testamento significato per primum tabernaculum, habente statum. Durante enim Veteri Testamento, via sanctorum, scilicet Christus, qui dicit, Io. XIV, 6: ego sum via, nondum venerat; ipse enim est ostium per quod patet introitus in sancta sanctorum. Io. X, 7: ego sum ostium. Sed non erat propalatus, quia adhuc latebat sub figuris litterae obumbratus. Infra X, 1: umbram habens lex futurorum, et cetera. Quae parabola est instantis, id est, praesentis, temporis; vel instantis, id est, ducens nos ad ea, quae contingunt in praesenti tempore. By indicating what? That the way into the holies was not yet made manifest, while the former tabernacle, i.e., the Old Testament signified by the first tabernacle, was yet standing. For as long as the Old Testament endured, the way into the holies, namely, Christ, who says: I am the way (John 14:6) had not yet come; for he is the door by which one enters into the holies: I am the door (John 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 a parable of the time present, or leading us to the things which occur at the present time. 430. Deinde cum dicit iuxta quam, ponit rationem quare durante statu veteris legis non patebat introitus in sancta sanctorum. In illa enim sancta nullus intrat nisi perfectus. Is. XXXV, 8: via sancta vocabitur, non transibit per eam pollutus. Et ideo ibi non erat mundatio et perfectio, nec erat introitus in illam. Sed Vetus Testamentum non poterat perfectum facere servientem, quia nondum erat oblatum sacrificium satisfaciens pro peccato totius humani generis. 430. Then when he says according to which, 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 (Isa 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. Et ideo dicit iuxta quam, scilicet vel parabolam vel figuram, offeruntur munera et hostiae. Quod refertur ad illud quod dicit, sacrificiorum officia consummantes, quia oblationes et munera, quae sunt de omnibus; hostiae autem, quae tantum sunt de animalibus, non offerebantur in sancta sanctorum, sed in sancta vel ad fores tabernaculi. Hence, he says, according to which, namely, parable or figure, gifts and sacrifices are offered, which refers to the clause, accomplishing the offices of sacrifices, 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. Ista autem non poterant mundare, quia non possunt facere perfectum servientem, servitute latriae, quae pertinet ad cultum divinum. Perfectum, dico, iuxta conscientiam. Est enim duplex mundatio. Una a macula, et reatu peccati. Et quantum ad conscientiam, hoc non potest lex. Infra X, 4: impossibile est sanguine taurorum et hircorum auferri peccata. Is. I, 13: ne offeratis ultra sacrificium frustra. Mich. VI, 7: numquid placari potest Deus in millibus arietum aut in millibus hircorum pinguium? Alia mundatio erat quantum ad culturam, ut scilicet liceret eis ministrare in illis sacrificiis: et sic mundabat. But they were unable to cleanse, because they cannot, as to the conscience, make him perfect that serves with the service of latria, which pertains to divine worship. I say, as to the conscience, make him perfect. 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 (Isa 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. Sed numquid in veteri lege fuerunt multi perfecti? Et videtur quod sic. Dictum est enim Abrahae Gen. XVII, 1: ambula coram me, et esto perfectus. Moyses etiam et multi alii valde sancti et perfecti fuerunt. 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. Respondeo. Dicendum est, quod licet tunc multi perfecti et sancti fuerint, hoc tamen non fuit ex operibus legis. Supra VII, 19: nihil ad perfectum adduxit lex. Sed hoc fuit per fidem Christi. Gen. XV, 6: credidit Abraham Deo, et reputatum est illi ad iustitiam. Hoc ergo non erat virtute caeremoniarum aut legalium. Unde frequenter ibi dicitur orabit pro eo sacerdos et dimittetur illi, Lev. V, 10, et in multis aliis locis. Quod ergo mundaret, hoc erat ex fide. Sed in Novo Testamento dicitur Marc. ult.: qui crediderit et baptizatus fuerit, salvus erit. Sine sacramentis enim novae legis non est salus. Io. III, 5: nisi quis renatus fuerit ex aqua et Spiritu Sancto, et cetera. 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: he that believes and is baptized shall be saved (Mark 16:16). But there is no salvation without the sacraments of the new law: unless a man be born again of water and the Holy Spirit (John 3:5). 432. Sed quare non mundabant conscientiam? Quia consistebant in cibis et potibus, peccatum vero est in conscientia. Illud autem, quod est pure corporale non mundat animam, quia non agit in animam. In sacrificiis autem illis erant cibi et potus, etc., quae pertinent ad corpus, et ideo non poterant mundare conscientiam. 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. Dicit ergo in cibis et potibus, id est, in discretione ciborum et potuum interdictorum in veteri lege, quia abstinere ab his non mundat conscientiam. Vel ut hoc referatur ad usum sacrificiorum, quia comedebantur a sacerdotibus illa, quae offerebantur pro peccatis, et ab aliis, quae pro aliis. Ista enim non mundabant conscientiam. Ier. XI, 15: numquid carnes sanctae auferent a te malitias tuas? He says, therefore, in meats and in drinks, 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. Et variis Baptismatibus, id est, lotionibus, quia sicut dicitur Mc. VII, 3 s.: Iudaei servabant Baptismata calicum et urceorum, et a foro redeuntes non comedunt nisi baptizentur. Contra quos dicit Dominus Matth. XXIII, 25: vae vobis, Scribae et Pharisaei hypocritae, qui mundatis quod de foris est calicis et paropsidis, intus autem estis pleni rapina et immunditia. 433. And diverse washings, because 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 (Mark 7:4). Against this the Lord says: 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 (Matt 23:25). Verumtamen Apostolus non loquitur hic de superstitionibus Pharisaeorum, et ideo oportet currere ad alias lotiones praeceptas in lege, sicut est de aqua in qua lavabantur sacerdotes, et de aqua purificationis in mundatione leprosi vel polluti. Unde frequenter dicitur lavabunt vestimenta sua, et cetera. Et haec dicuntur hic Baptismata. 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. Hence, it is frequently said, they shall wash their garments (Num 8:7), and these are the washings spoken of here.