Hebrews 9:11
But Christ, being come an high priest of the good things to come, by a greater and more perfect tabernacle not made with hand, that is, not of this creation:
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- Vulgate (Clementine)
- Christus autem assistens pontifex futurorum bonorum, per amplius et perfectius tabernaculum, non manufactum, id est, non hujus creationis :
- Greek New Testament (SBLGNT)
- Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς κτίσεως,
Haydock's commentary
Christ coming3 is a high priest of the good things to come; of things which we hope for in heaven.
He has entered by a more perfect tabernacle; i.e. not passing, like the priests of the former law, into a tabernacle made by human art and hands, but by the tabernacle of his own body or flesh, says St. Chrysostom, framed by the Holy Ghost. (Witham)
3 Christus assistens, paragenomenos, which may signify being come, and present. Ibid.[Ver. 11.] Tabernaculum, skenes, by which St. Chrysostom expounds his body or flesh, ten sarka entautha legei log. ie. p. 513.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 9.1-5
[4.] Ver. 11 . “But Christ being come an High Priest of good things that are come by a greater and more perfect tabernacle not made with hands.” Here he means the flesh. And well did he say, “greater and more perfect,” since God The Word and all the power of The Spirit dwells therein; “For God giveth not the Spirit by measure [unto Him].” ( John iii. 34 .) And “more perfect,” as being both unblamable, and setting right greater things.
St John Chrysostom The Homilies of St. John Chrysostom on the Epistle to the Hebrews, Hebrews 10.19-23
[1.] “ Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us.” Having shown the difference of the High Priest, and of the sacrifices, and of the tabernacle, and of the Covenant, and of the promise, and that the difference is great, since those are temporal, but these eternal, those “near to vanishing away,” these permanent, those powerless, these perfect, those figures, these reality, for (he says) “not according to the law of a carnal commandment, but according to the power of an endless life.” ( c. vii. 16 .) And “Thou art a Priest for ever.” ( c. v. 6 .) Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for “that which decayeth and waxeth old is ready to vanish away”, c. viii. …
St Cyril of Jerusalem On the Clause, and in One Lord Jesus Christ, with a Reading from the First Epistle to the Corinthians
16. This is Jesus Christ who came a High-Priest of the good things to come ; who for the bountifulness of His Godhead imparted His own title to us all. For kings among men have their royal style which others may not share: but Jesus Christ being the Son of God gave us the dignity of being called Christians. But some one will say, The name of “Christians” is new, and was not in use aforetime: and new-fashioned phrases are often objected to on the score of strangeness. The prophet made this point safe beforehand, saying, But upon My servants shall a new name be called, which shall be blessed upon the earth . Let us question the Jews: Are ye servants of the Lord, or not? Shew then your new name. …
St Cyril of Jerusalem On the words, Crucified and Buried
32. Of this garden I sang of old to My spouse in the Canticles, and spoke to her thus. I am come into My garden, My sister, My spouse ; ( now in the place where He was crucified was a garden ;) and what takest Thou thence? I have gathered My myrrh; having drunk wine mingled with myrrh, and vinegar, after receiving which, He said, It is finished. For the mystery has been fulfilled; the things that are written have been accomplished; sins are forgiven. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).