Leviticus 6:9Meaning & Commentary from the Church Fathers

tar; And let him take off his garments, and let him put on other garments, and let him take the ashes out of the camp into a clean place… And let the priest kindle wood thereon every morning, and let him spread the burnt-offering thereon, and let him burn thereon the fat of the peace-offering; let the fire burn continually upon the altar, and let it not be quenched’ (Leviticus 6:8-13). Thus, the fire on the altar is perpetual and unwavering, inherently linked to the altar itself, symbolizing a divine connection from above. What does this signify? It indicates that our sacred altar is infused with God's glory. The Divine and ineffable essence is represented as fire. However, these words also suggest deeper mysteries. Palladius asks, What do you mean? Cyril explains, Have we not stated that the Divine altar is, in essence, Immanuel, through whom we draw near to God our Father, serving with understanding, and presenting the fragrance of virtue and the sanctification of our Christian life? It is written, ‘present your bodies a living sacrifice, holy, acceptable to God, for your reasonable service’ (Rom. 12:1). Palladius notes, It has been mentioned: remember. Cyril continues, Thus, he does not allow the fiery presence that descended from heaven to extinguish, but directs that it should be maintained always and continuously. John the Baptist also proclaimed concerning Christ, ‘I saw the Spirit descending from heaven like a dove, and abiding on Him. I,’ he declared, ‘did not know Him; but He who sent me to baptise in water said to me, “On whom you see the Spirit descending and abiding on Him, He is the One who baptises with the Holy Spirit”’ (John 1:32-33). Therefore, the Holy Spirit descending upon and forever resting on Christ, as if still shrouded in fire, was prefigured, as the fire of the altar is indeed everlasting. The blessed Baptist further affirms that the Spirit aligns with the nature of fire, saying to the Jewish people, ‘I baptise in water, but there stands among you One whom you do not know. He is the One who comes after me, but who ranks before me. I am not worthy to untie the strap of His sandal’ (John 1:26-27). He stated, ‘He will baptise you with the Holy Spirit and with fire’ (Matt. 3:11; cf. John 1:33); for our baptism is not with worldly fire, but with the Holy Spirit, who, like fire, cleanses the impurities within us. Thus, it is written about Christ: ‘He is like a melting fire, and like a refining lye, and sitteth down to melt and refine silver, ...as gold’ (Malachi 3:2-3). Therefore, the altar's fire is unquenchable, for the Holy Spirit resides in Christ, eternally present and inherent in Him, as He is God. Moreover, the law states that the fire of the altar belongs to God; for while the only-begotten became man and, as is fitting for humanity, is described as one who shares in the Spirit, truly, the Spirit is His and dwells within Him. Should anyone wish to extend this meaning to those sanctified by faith in Christ, suggesting that each believer serves as a divine altar, such an interpretation is beneficial, as it is fitting for those who are holy and have consecrated their lives to Christ to be ablaze with the Spirit, fervently ignited, and not distracted by worldly pleasures into apathy. On the contrary, they should kindle their minds in sanctification, cultivating love for the Divine and yearning for virtue. This delineates the ministry of the word and captures the essence of the altar. Furthermore, it includes an important directive from the literal interpretation: that the ashes should not be removed by anyone other than the consecrated priests. Take note of how the law regards all that is Divine as significant and worthy of priestly service, refusing to allow it to be handled by anyone unholy; indeed, the sacred matters are out of reach of the impure. Yes, and the Divine altar itself is to remain untouchable. To ensure that those chosen for the sacred service recognize the sanctity of the Divine altar, honor is given even to the sacred vestments, prohibiting them from appearing outside the tabernacle in their holy garments, so that the consecrated do not mingle with the unclean and, by doing so, bring dishonor upon the sacred tabernacle. Therefore, while they may carry the ashes adorned in their holy attire, when they exit the tabernacle and depart from the holy precinct, they are commanded to change their garments. ‘And he said unto me, “This room which faces south, and that which faces north, which are at certain distances, are the barriers of the sanctuary, in which the children of Zadok, who draw nigh unto the Lord, eat these things,’ in the holy of holies, and there they shall place the holy things, including the sin-offering and the trespass-offering; for the ground is sacred. ‘Let no man enter’ there except the priests. And let these not ‘go out’ from the court of the sanctuary ‘into the outer court,’ to ensure that the sacrificers remain holy, and let their ‘garments’ remain untouched, ‘but they serve in them,’ as they are holy, and let them ‘put on other garments’ when mingling with the people’ (Ezekiel 40:45-46:44:19-29). Thus, the very garments of the priests are sacred and inviolable to the congregants. Day and night, the burnt offering is continually alight, for the fragrance of Christ is unending. The very life of the saints, akin to a burnt offering, exudes a constant aroma, as they are perfumed with the incense of Christ, offering God the praises of their faithful deeds. Palladius responds, That is indeed a true word.