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with the blood of another. For Christ, he says, did not enter into a sanctuary made with hands, a copy of the true one. Therefore, those things are true, but these are types; for the temple was constructed in this way, like the heaven of heaven. What are you saying? If he does not enter into heaven, does He not appear, who is present everywhere and fills all things? Do you see that all these things belong to the flesh? And to appear, he says, in the presence of God for us. What is, For us? He ascended with a sacrifice, he says, that could propitiate the Father. Why, tell me? For was He the enemy? The angels were enemies, He was not an enemy; for that the angels were enemies, hear what he says. He made peace on earth, and in the heavens; so that he well said, that He Himself entered into heaven, now to appear in the presence of God for us. Now He appears, but for us. Nor that he should offer himself often, 63.129 as the high priest enters the Holy of Holies every year with the blood of another. Do you see how many differences there are? Instead of often, once for all; instead of with the blood of another, with his own. Great is the difference. He is therefore both victim and priest. For then he must have suffered often, he says, since the foundation of the world. Here he reveals a certain doctrine, and says, that if it were necessary to offer sacrifices often, it would be necessary to be crucified often. But now once at the end of the ages. Why, At the end of the ages? After the many sins. For if they had happened from the beginning, and then no one had believed, the economy would have been unprofitable; for it was not necessary for Christ to die a second time, so that in this way what was sought might be achieved; but since later there were many sins, it was fitting that He appeared then. As he also says elsewhere: Where sin abounded, grace did much more abound. But now, he says, once at the end of the ages he has appeared to put away sin by the sacrifice of himself. And inasmuch as it is appointed for men to die once, and after that the judgment. 2. Having shown that it was not necessary to die often, he now shows also why he died once; because he became a ransom for one death. It was appointed, he says, for men to die once. This therefore, he died once, was for all men. What then? Do we no longer die that death? We die, indeed, but we do not remain in it; which is not even to die. For the tyranny of death, and true death, is when he who has died is no longer permitted to return to life; but when after dying he lives, and a better life, this is not death, but a sleep. Since, therefore, death was about to hold all men, for this reason He died, that He might deliver us. So Christ also, having been offered once. By whom was he offered? By himself, evidently. Here he shows him not only as priest, but also as victim and sacrifice. Then he adds the reason for, "Having been offered." Once, he says, he was offered to bear the sins of many. But why did he say of many, and not of all? Because not all believed. For He died for all, to save all, on His part; for that death was a counterbalance to the destruction of all; but He did not bear the sins of all, because they themselves were not willing. What is it, To bear sins? Just as in the offering which we bring, we bring forward also our sins, saying, "Whether we have sinned willingly or unwillingly, forgive"; that is, we first remember them, and then we ask for forgiveness; so it has happened here also. Where has Christ done this? Hear him saying: "And for their sakes I sanctify myself." Behold, He bore the sins; He took them away from men, and brought them to the Father, not that He might decree anything against them, but that He might forgive them. He will appear a second time, he says, without sin, to those who are waiting for him for salvation. What is, 63.130 "Without sin"? Not taking away sins, nor on account of sin will He come a second time, to die again; for not even when He died once, did He die because He owed death. How will he appear? Punishing, he says. But he did not say this, but the cheerful thing, "He will appear without sin to those who him

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αἵματι ἀλλοτρίῳ. Οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθε, φησὶν, ὁ Χριστὸς, ἀντίτυπα τῶν ἀληθινῶν. Ἄρα ἐκεῖνά ἐστιν ἀληθινὰ, ταῦτα δὲ τύποι· καὶ γὰρ ὁ ναὸς οὕτω κατεσκεύαστο, ὥσπερ ὁ οὐρανὸς τοῦ οὐρανοῦ. Τί λέγεις; ἐὰν μὴ εἰσέλθῃ εἰς τὸν οὐρανὸν, οὐκ ἐμφανίζεται ὁ πανταχοῦ παρὼν, καὶ τὰ πάντα πληρῶν; Ὁρᾷς ὅτι τῆς σαρκός ἐστι ταῦτα πάντα; Καὶ ἐμφανισθῆναι, φησὶ, τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν. Τί ἐστιν, Ὑπὲρ ἡμῶν; Μετὰ θυσίας ἀνῆλθε, φησὶ, δυναμένης ἐξιλεώσασθαι τὸν Πατέρα. ∆ιὰ τί, εἰπέ μοι; μὴ γὰρ αὐτὸς ἦν ὁ ἐχθρός; Οἱ ἄγγελοι ἐχθροὶ ἦσαν, αὐτὸς οὐκ ἦν ἐχθρός· ὅτι γὰρ οἱ ἄγγελοι ἐχθροὶ ἦσαν, ἄκουσον τί φησιν. Εἰρηνοποίησε τὰ ἐπὶ τῆς γῆς, καὶ τὰ ἐν τοῖς οὐρανοῖς· ὥστε καλῶς εἶπεν, ὅτι καὶ αὐτὸς Εἰσῆλθεν εἰς τὸν οὐρανὸν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν. Νῦν ἐμφανίζεται, ἀλλ' ὑπὲρ ἡμῶν. Οὐδ' ἵνα πολλάκις προσφέρῃ ἑαυτὸν, 63.129 ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ Ἅγια τῶν ἁγίων κατ' ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ. Ὁρᾷς πόσαι αἱ διαφοραί; τοῦ πολλάκις τὸ ἅπαξ, τοῦ ἐν αἵματι ἀλλοτρίῳ τὸ ἐν ἰδίῳ. Πολὺ τὸ μέσον. Αὐτὸς οὖν καὶ ἱερεῖον καὶ ἱερεύς. Ἐπεὶ ἔδει αὐτὸν, φησὶ, πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου. Ἐνταῦθά τι δόγμα ἀνακαλύπτει, καί φησιν, ὅτι εἰ θυσίας προσενεγκεῖν ἔδει πολλάκις, ἔδει πολλάκις καὶ σταυρωθῆναι. Νῦν δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων. ∆ιὰ τί, Ἐπὶ συντελείᾳ τῶν αἰώνων; Μετὰ τὰ πολλὰ ἁμαρτήματα. Εἰ μὲν οὖν παρὰ τὴν ἀρχὴν ἐγένοντο, εἶτα οὐδεὶς ἐπίστευσεν, ἦν ἂν τὸ τῆς οἰκονομίας ἀνόνητον· οὐκ ἔδει γὰρ δεύτερον ἀποθανεῖν τὸν Χριστὸν, ὥστε καὶ οὕτω κατορθωθῆναι τὸ σπουδαζόμενον· ἐπειδὴ δὲ ὕστερον πολλὰ ἦν τὰ ἁμαρτήματα, εἰκότως τότε ἐφάνη. Ὃ καὶ ἀλλαχοῦ λέγει· Ὅπου ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Νῦν δὲ, φησὶν, ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν ἁμαρτίας διὰ τῆς θυσίας αὑτοῦ πεφανέρωται. Καὶ καθ' ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις. βʹ. ∆είξας ὅτι οὐκ ἔδει πολλάκις ἀποθανεῖν, νῦν δείκνυσι καὶ διὰ τί ἅπαξ ἀπέθανεν· ὅτι ἑνὸς θανάτου ἀντίλυτρον ἐγένετο· Ἀπέκειτο, φησὶ, τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν. Τοῦτο οὖν τὸ, ἅπαξ ἀπέθανεν, ὑπὲρ ἀνθρώπων πάντων. Τί οὖν; οὐκέτι ἀποθνήσκομεν τὸν θάνατον ἐκεῖνον; Ἀποθνήσκομεν μὲν, ἀλλ' οὐ μένομεν ἐν αὐτῷ· ὅπερ οὐδὲ ἀποθανεῖν ἐστι. Θανάτου γὰρ τυραννὶς καὶ θάνατος ὄντως ἐκεῖνός ἐστιν, ὅταν μηκέτι συγχωρηθῇ ὁ ἀποθανὼν εἰς ζωὴν ἐπανελθεῖν· ὅταν δὲ μετὰ τὸ ἀποθανεῖν ζήσῃ, καὶ ζωὴν βελτίονα, οὐ θάνατος τοῦτό ἐστιν, ἀλλὰ κοίμησις. Ἐπεὶ οὖν ἔμελλε πάντας κατέχειν ὁ θάνατος, διὰ τοῦτο ἀπέθανεν, ἵνα ἡμᾶς ἀπαλλάξῃ. Οὕτω καὶ ὁ Χριστὸς ἅπαξ προσενεχθείς. Ὑπὸ τίνος προσενεχθείς; Ὑφ' ἑαυτοῦ δηλονότι. Ἐνταῦθα οὐδὲ ἱερέα δείκνυσιν αὐτὸν μόνον, ἀλλὰ καὶ θῦμα καὶ ἱερεῖον. Εἶτα προστίθησι τὴν αἰτίαν τοῦ, Προσενεχθείς. Ἅπαξ, φησὶ, προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας. ∆ιὰ τί δὲ πολλῶν εἶπε, καὶ μὴ πάντων; Ἐπειδὴ μὴ πάντες ἐπίστευσαν. Ὑπὲρ ἁπάντων μὲν γὰρ ἀπέθανεν, εἰς τὸ σῶσαι πάντας, τὸ αὐτοῦ μέρος· ἀντίῤῥοπος γὰρ ἦν ὁ θάνατος ἐκεῖνος τῆς πάντων ἀπωλείας· οὐ πάντων δὲ τὰς ἁμαρτίας ἀνήνεγκε, διὰ τὸ μὴ θελῆσαι αὐτούς. Τί δέ ἐστιν, Ἀνενεγκεῖν ἁμαρτίας; Ὥσπερ ἐπὶ τῆς προσφορᾶς ἧς ἀναφέρομεν, προφέρομεν καὶ τὰ ἁμαρτήματα λέγοντες, Εἴτε ἑκόντες εἴτε ἄκοντες ἡμάρτομεν, συγχώρησον· τουτέστι, μεμνήμεθα αὐτῶν πρῶτον, καὶ τότε τὴν συγχώρησιν αἰτοῦμεν· οὕτω δὴ καὶ ἐνταῦθα γέγονε. Ποῦ τοῦτο πεποίηκεν ὁ Χριστός; Ἄκουσον αὐτοῦ λέγοντος· Καὶ ὑπὲρ αὐτῶν ἁγιάζω ἐμαυτόν. Ἰδοὺ ἀνήνεγκε τὰ ἁμαρτήματα· ἦρεν αὐτὰ ἀπὸ τῶν ἀνθρώπων, καὶ ἀνήνεγκε τῷ Πατρὶ, οὐχ ἵνα τι ὁρίσῃ κατ' αὐτῶν, ἀλλ' ἵνα αὐτὰ ἀφῇ. Ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται, φησὶ, τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν. Τί ἐστιν, 63.130 Χωρὶς ἁμαρτίας; Οὐχ ἁμαρτίας αἴρων, οὐδὲ δι' ἁμαρτίας ἐκ δευτέρου ἥξει, ἵνα πάλιν ἀποθάνῃ· οὐδὲ γὰρ ὃ ἅπαξ ἀπέθανεν, ὀφείλων ἀποθανεῖν ἀπέθανεν. Πῶς ὀφθήσεται; Κολάζων, φησί. Ἀλλ' οὐκ εἶπε τοῦτο, ἀλλὰ τὸ φαιδρὸν, Χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν