Hebrews 9:23Meaning & Commentary from the Church Fathers

“The figures of the heavenly things had to be purified with these,” that is, according to our philosophy, those called there. “But the heavenly things themselves with better sacrifices than these.” The better is called better in relation to something good. Therefore the figures of the heavenly things were also good.

They were not bad as figures. Otherwise that of which they are figures would also be bad. Therefore, if we are heavenly, if we have received such dignity, let us fear lest we remain on earth. Even now, whoever wishes can be not on earth.

To be or not to be on earth depends on the will and manner of life. For example, God is said to dwell in heaven. Why? Not because He is enclosed in some place; let it not be so. Nor because the earth is deprived of His presence.

It is said because of His relation and nearness to the angels. Thus, if we too are near to God, then we are in heaven. What is heaven to me when I behold the Master of heaven, and when I myself become heaven? “We will come to him,” the Lord says, “and make Our dwelling with him” (Jn 14:23).

Let us make our soul a heaven. Heaven by nature is clear. It does not become dark even during a storm. It does not change its own appearance then, but the gathered clouds cover it. Heaven has the sun, and we have the Sun of righteousness.

I said that one can become, as it were, heaven. I will say more: one can become even better than heaven. How? When we have the Master of the sun. Heaven is everywhere pure and bright. It does not change during storm or night.

So we must not be subject to such change in sorrows or in the snares of the devil, but remain pure and bright. Heaven is high and far removed from the earth. Let us be like this also. Let us detach ourselves from the earth and rise to that height.

How can we detach ourselves from the earth? If we meditate on heavenly things. Heaven is far above rains and storms, and no one can reach it. The same can happen with us, if we wish. It seems to change, yet it does not change.

So also we, though we seem to suffer, must not be subject to suffering. During a storm many do not see the beauty of heaven and think that it has changed. But the wise know that it has not changed at all.

So also, during sorrows, many think that we have changed and that sorrow has touched our very heart. But the wise know that it has not touched us. Let us then become heaven. Let us ascend to this height.

Then people will seem to us no different from ants. I mean not only the poor and the rich. Whether it be a general or a king, from there we shall notice neither king nor commoner. We shall not distinguish gold from silver, nor silk clothing from purple.

All will seem to us like flies when we are on that height. There there is no noise, no disturbance, no shouting. But how, you will say, can a man who is on earth rise to this height?

I will prove this to you not by words alone. If you wish, I will present to you people who truly reached this height. Who are they? I mean Paul and those like him. While living on earth, they were in heaven.

Why do I say “in heaven”? They were above heaven and the heaven beyond it, and they ascended to God Himself. “Who shall separate us,” he says, “from the love of God? Tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?” (Rom 8:35).

And again: “We look not at the things which are seen, but at the things which are not seen” (2 Cor 4:18). Do you see how he did not gaze at the things here? And that you may be convinced he was above the heavens, hear what he says.

“For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creation, can separate us from the love of God in Christ Jesus our Lord” (Rom 8:38-39).

Do you see how his mind, having passed through all things, set him above not only this creation and these heavens, but above any others, if there were such? Do you see his lofty mind? Do you see what the tentmaker became when he willed it, though he spent his whole life in the marketplace?

Truly, there is no obstacle to surpassing all, when we wish. If we make such progress in crafts that are very difficult for many, much more can we do so in what does not require such labor.

Tell me, what is more difficult than walking on a stretched rope as though on level ground, and while walking at a height, dressing and undressing as though sitting on a bed? Does this not seem to us so frightening that we do not even want to watch it?

We are horrified and tremble at the mere sight. Tell me, what is more difficult than setting a pole upon one’s face, placing a child on it, performing countless feats, and entertaining the spectators? What is more difficult than playing with balls on swords?

Tell me, what is more difficult than exploring the depth of the sea? Countless other arts could be mentioned. Yet virtue and the art of ascending to heaven are easier than all these, if we wish. Here one need only wish, and you will attain everything.

Here one cannot say, “I cannot.” That would be to accuse the Creator. For if He created us unable and yet commanded us to do this, the blame falls on Him. Why then, you will say, are many unable? Because they do not wish.

And why do they not wish? Because of sloth. If they wish, they certainly can. Therefore Paul also says, “I wish that all men were as I myself am” (1 Cor 7:7). He knew that all could be as he was. If they could not, he would not have said this.

Do you wish to be virtuous? Only make a beginning. Tell me, in all crafts, when we wish to take them up, are we satisfied with wishing alone, or do we set ourselves to work? For example, one who wishes to become a helmsman does not merely say, “I wish,” and stop there.

He sets himself to work. One who wishes to become a merchant does not merely say, “I wish,” but sets himself to work. One who wishes to travel does not merely say, “I wish,” but sets himself to work.

So it is in everything. Wishing alone is not enough. Work must be joined to it. And you, wishing to ascend to heaven, only say, “I wish”? But how, you object, did you yourself say that wishing is enough?

I mean wishing together with works, a wish that takes up the work and is active. God works with us and helps us. We need only resolve, only set ourselves to the work, only apply zeal, only have the disposition of soul, and all will come to pass.

But if we sleep and snore while hoping to ascend to heaven, how shall we be able to receive the heavenly inheritance? Let us then have the will, I exhort you. Let us desire. Why do we gather everything for this present life, which we shall leave tomorrow?

Let us care for virtue, which will suffice us for the whole age. Let us continually keep it, and we shall receive the eternal good things. May we all be counted worthy of them, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

This sacrifice is the Blood of the Son of God, which cleanses us more perfectly. Thus Christ's death occurred not only for the confirmation of the covenant, but also for the accomplishment of true cleansing, the cleansing of the soul. He recalls the benefits of death because it seemed shameful to many, especially death on the cross.

Therefore the life of such people is in heaven. Since the heavenly things had to be cleansed with better sacrifices, Christ performed this better sacrifice and the cleansing of the whole world. Having set Christ's sacrifice against the sacrifices of the law, the Apostle also set heaven against the temple in which the Jews boasted.

But according to the Apostle's teaching, not only the copies of the heavenly things need cleansing, but also the heavenly thing itself. This is the tabernacle seen by Moses on the mountain, according to whose pattern he built the earthly tabernacle (v. 1). Therefore the Apostle says: "but the heavenly things themselves are cleansed with better sacrifices than these." What was this heavenly pattern? If it were simply an architectural plan or drawing, it would not need cleansing because of the temporary character of its existence and because it had no independent significance. If it were the heavenly house of God, with the exalted throne and the Seraphim standing around it, then of course it would not need cleansing, being immeasurably removed from human uncleanness (cf. Isa 6:1-5). It remains only to acknowledge that by "the heavenly thing" the Apostle meant the kingdom of Christ. It is called heavenly, although it abides among men, communicates all spiritual blessings to them, and transforms them from glory to glory (Phil 3:21). This kingdom, otherwise called the Church, needs cleansing because of the weakness of those who enter it. It is in fact cleansed by a sacrifice surpassing the Old Testament sacrifices. The Apostle says of this: "Christ loved the Church and gave Himself up for her, that He might sanctify her, cleansing her by the washing of water with the word, that He might present her to Himself a glorious Church, not having spot or wrinkle or any such thing, but that she should be holy and blameless" (Eph 5:25-27). Thus the Church of Christ surpasses the tabernacle, since she is cleansed by better sacrifices, by the sacrifice of Golgotha and by the Eucharist celebrated many times.

Above, in verse 11, the Apostle calls Christ's own body the greater and more perfect tabernacle not made with hands. With this body the Lord Jesus ascended into the heavenly sanctuary, that is, to His Father. Yet because of His closest union with the New Testament Church founded by Him, this latter may also be called His body, as the Apostle calls it elsewhere (Eph 5:23). It may also be called the house of God, or the more perfect tabernacle of God (1 Tim 3:15). This Church needed cleansing by better sacrifices and sprinkling with the redeeming blood of the God-man Himself.