Lectio 5
Lecture 5
Christus semel oblatus est pro multis
Christ dies once for many
9:23 Necesse est ergo exemplaria quidem caelestium his mundari: ipsa autem caelestia melioribus hostiis quam istis. [n. 461]
9:23 It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these. [n. 461]
9:24 Non enim in manufacta sancta Jesus introivit exemplaria verorum: sed in ipsum caelum, ut appareat nunc vultui Dei pro nobis: [n. 465]
9:24 For Jesus is not entered into the holies made with hands, the patterns of the true: but into heaven itself, that he may appear now in the presence of God for us. [n. 465]
9:25 neque ut saepe offerat semetipsum, quemadmodum pontifex intrat in sancta per singulos annos in sanguine alieno: [n. 468]
9:25 Nor yet that he should offer himself often, as the high priest enters into the holies every year with the blood of others: [n. 468]
9:26 alioquin oportebat eum frequenter pati ab origine mundi: nunc autem semel in consummatione saeculorum, ad destitutionem peccati, per hostiam suam apparuit. [n. 470]
9:26 For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he has appeared for the destruction of sin by the sacrifice of himself. [n. 470]
9:27 Et quemadmodum statutum est hominibus semel mori, post hoc autem judicium: [n. 473]
9:27 And as it is appointed unto men once to die, and after this the judgment: [n. 473]
9:28 sic et Christus semel oblatus est ad multorum exhaurienda peccata: secundo sine peccato apparebit exspectantibus se, in salutem. [n. 477]
9:28 So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to those who expect him unto salvation. [n. 477]
461. Supra ostendit Apostolus, quid sit commune Novo et Veteri Testamento, inquantum vetus et novum conveniunt, hic ostendit differentiam utriusque.
461. Having shown what is common to the Old and New Testaments, the Apostle now shows the difference between the two.
Et circa hoc duo facit.
In regard to this he does two things.
Primo enim ostendit, quod in Novo est melior mundatio;
First, he shows that there is a better cleansing in the New;
secundo quod perfectior, ibi neque ut saepe.
second, that it is more complete, at nor yet that he should.
Iterum prima in duas.
In regard to the first he does two things.
Primo enim ostendit, quod quantum ad illud quod mundatur, et quantum ad id quo mundatio efficitur, sit melior mundatio in Novo;
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;
secundo manifestat quod dixit, ibi non enim in manufacta.
second, he clarifies what he has said, at for Jesus is not entered.
462. Dicit ergo necesse est ergo exemplaria caelestium, scilicet ipsum tabernaculum, quod, quoad nos, est exemplar, licet simpliciter sit exemplatum et figura illius, et ideo minoris dignitatis, quia figuratum nobilius est quam figura, sicut corpus quam umbra. His, scilicet sacrificiis, mundari, ipsa autem caelestia, scilicet Novum Testamentum, melioribus hostiis quam istis; melioribus quidem, quia alia mundabantur sanguine animalium, sed in Novo Testamento fit mundatio sanguine Christi. Semper autem meliora melioribus mundantur. Ista autem erant caelestia, id est, figura caelestium. Si ergo illa mundabantur sanguine, oportet ista caelestia mundari meliori sanguine.
462. He says, therefore, it is necessary therefore that 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: should be cleansed with these, 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 heavenly things, that is, the figures of heavenly things. If therefore they were cleansed with blood, thes heavenly things ought to be cleansed with better blood.
463. Sed contra. In caelo nulla est immunditia.
463. But on the other hand, there is no uncleanness in heaven.
Respondeo. Dicendum est, quod caelestia intelliguntur secundum Glossam ea quae pertinent ad statum praesentis Ecclesiae, quae dicuntur caelestia. Item homines fideles gerunt imaginem caelestium, inquantum mente conversantur in caelis.
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.
Vel aliter et melius, quod per caelestia intelligatur caelestis patria. Et loquitur hic Apostolus eo modo quo in Veteri Testamento dicebatur emundari tabernaculum, non quod haberet in se aliquam immunditiam, sed quia mundabantur quaedam irregularitates, quibus impediebantur accedere ad sanctuarium. Et dicuntur mundari caelestia, inquantum per sacramentum novae legis purgantur peccata, quae impediunt ab ingressu caelestium.
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. Item dicit hostiis, in plurali. Contra: quia tantum est una hostia Christi. Infra X, 14: una enim oblatione consummavit in aeternum sanctificatos.
464. But he says, sacrifices, in the plural. Yet there is but one sacrifice of Christ: for by one oblation he has perfected for ever those who are sanctified (Heb 10:14).
Respondeo. Licet una sit in se, tamen pluribus hostiis veteris legis figurabatur.
I answer that although it is one in itself, it was prefigured by several sacrifices of the old law.
Ex loco habetur, quod hostiae veteris legis erant bonae. Melius enim non dicitur, nisi respectu boni.
This text also shows that the sacrifices of the old law were good, for something is called better in relation to something good.
465. Deinde cum dicit non enim in manufactis, etc., ostendit, quod caelestia mundantur melioribus hostiis. Pontifex enim expiabat sanctuarium, quod erat manufactum, sed Christus intravit non in manufacta sancta, quae erant quo ad nos exemplaria verorum, sed in ipsum caelum, quod non in se, sed quo ad nos expiavit, ut dictum est, sed non expiavit carnalibus hostiis, quia Christus non venit ad offerendum talia. Ps. XXXIX, v. 6: holocaustum et pro peccato non postulasti. Item: holocaustis non delectaberis. Item supra VII, 14: manifestum, quod de tribu Iuda ortus est Dominus, de qua nullus praesto fuit altario, sed introivit in ipsum caelum. Mc. ult.: Dominus quidem Iesus assumptus est in caelum. Act. I, 11: hic Iesus qui assumptus est a vobis in caelum.
465. Then when he says for Jesus is not entered into the holies, 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: 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 40:7); with burnt offerings you will not be delighted (Ps 51:18); for it is evident that our 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 (Mark 16:19); this Jesus who is taken up from you into heaven, shall so come (Acts 1:11).
466. Sed quare? Ut appareat pro nobis vultui Dei. Et loquitur Apostolus alludendo ritui veteris legis, secundum quam pontifex qui intrabat sancta sanctorum, stabat coram propitiatorio ut oraret pro populo: ita et Christus intravit caelum, secundum quod homo, ut astaret Deo pro salute nostra.
466. But why? That he may appear now in the presence of God for us. 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.
Sed ista differenter, quia sacerdos, impediente fumo qui ascendebat de thuribulo, non videbat sancta sanctorum, nec videbat aliquem vultum; sed Christus apparet vultui Dei, non quod sit ibi facies corporalis, nec aliqua nebula, sed cognitio manifesta.
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. Sed numquid Christus existens in terra, non poterat apparere vultui Dei, cum Deus omnia videat?
467. But when Christ was on earth, could he not appear before the face of God, since God sees all things?
Respondeo. Dicendum quod, sicut Augustinus loquens Deo dicit: mecum eras, et tecum non eram, quia scilicet Deus est in omnibus per essentiam, praesentiam et potentiam, mali autem non sunt cum Deo per gratiam: ita dicitur Christus introisse ut appareat vultui Dei, quia, licet semper videret eum clara visione, ut perfecte beatus, tamen status viatoris inquantum huiusmodi non habet hoc, sed tantum status caelestis. Et ideo quando ascendit perfecte beatus in corpore et anima intravit, ut appareat vultui Dei, id est, intravit locum ubi Deus manifeste videtur.
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 in body and soul he entered, to appear in the presence of God, i.e., he entered the place where God is seen clearly.
Et hoc pro nobis. Ad hoc enim ascendit ut pararet nobis viam. Io. XIV, 2 s.: vado parare vobis locum. Iterum autem veniam et assumam vos ad meipsum. Mich. II, 13: ascendit pandens iter ante vos. Corpus enim debet sequi caput suum. Matth. XXIV, 28: ubicumque fuerit corpus, ibi congregabuntur et aquilae.
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 (John 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 (Matt 24:28).
468. Deinde cum dicit neque ut saepe, ostendit quod mundatio Novi Testamenti est perfectior quam Veteris. Hoc autem ostendit per duo. Primo per hoc quod illa reiterabatur quolibet anno, haec autem tantum semel. Item quantum ad effectum, quia illa non poterat auferre peccata, quod ista potest.
468. Then when he says nor yet that he should offer, 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.
Circa hoc ergo duo facit.
In regard to this he does two things.
Primo enim ostendit primum;
First, he describes the first;
secundo secundum, ibi umbram habens.
second, the second, at for the law, having a shadow (Heb 10:1).
Sciendum est autem quod Apostolus supra dixerat tria de Christo. Primo scilicet quod est pontifex; secundo quae sit dignitas loci quem intravit; tertio quomodo introivit, scilicet cum sanguine; ista autem tria iam declaravit: hic declarat quando intravit, quia sicut pontifex legalis semel in anno, Christus semel tantum. Et hoc erat quartum.
But it should be noted that above, the Apostle had said three things about Christ: first, that he is a high priest; second, what is the dignity of the place he entered; third, 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.
Unde circa hoc tria facit.
In regard to this he does three things.
Primo enim ostendit quid fiebat in Veteri Testamento;
First, he shows what was accomplished in the Old Testament;
secundo quod esset inconveniens istud fieri in Novo Testamento, ibi alioquin;
second, that it would not be fitting for the same to be accomplished in the New Testament, at for then he ought;