Typology

Proof of the two Testaments at once.—To prove the two at one stroke, we need only see if the prophecies in one are fulfilled in the other. To examine the prophecies, we must understand them. For if we believe they have only one meaning, it is certain that the Messiah has not come; but if they have two meanings, it is certain that He has come in Jesus Christ.

Proof of both Testaments at once. To prove both at once, we need only see whether the prophecies in one are fulfilled in the other. To examine the prophecies, we must understand them. If we believe they have only one meaning, it is certain that the Messiah has not come. But if they have two meanings, it is certain that he has come in Jesus Christ.

The whole problem then is to know if they have two meanings.

The whole question, then, is whether they have two meanings.

That the Scripture has two meanings, which Jesus Christ and the Apostles have given, is shown by the following proofs:

The following evidence shows that Scripture has two meanings, as Jesus Christ and the apostles taught:

1. Proof by Scripture itself.

1. Proof from Scripture itself.

2. Proof by the Rabbis. Moses Maimonides says that it has two aspects, and that the prophets have prophesied Jesus Christ only.

2. Proof from the Rabbis. Moses Maimonides says that it has two aspects, and that the prophets prophesied only about Jesus Christ.

3. Proof by the Kabbala.²³⁴

3. Proof from the Kabbalah.²³⁴

4. Proof by the mystical interpretation which the Rabbis themselves give to Scripture.

4. Proof from the mystical interpretation of Scripture given by the Rabbis themselves.

5. Proof by the principles of the Rabbis, that there are two meanings; that there are two advents of the Messiah, a glorious and an humiliating one, according to their desert; that the prophets have prophesied of the Messiah only—the Law is not eternal, but must change at the coming of the Messiah—that then they shall no more remember the Red Sea; that the Jews and the Gentiles shall be mingled.

5. Proof from the principles of the rabbis that there are two meanings. There are two comings of the Messiah, one glorious and one humiliating, according to what people deserve. The prophets spoke only of the Messiah. The Law is not eternal but must change when the Messiah comes. Then they will no longer remember the Red Sea. The Jews and the Gentiles will be mingled.

[6. Proof by the key which Jesus Christ and the Apostles give us.]

[6. Proof using the key that Jesus Christ and the Apostles give us.]

Isaiah, li. The Red Sea an image of the Redemption. Ut sciatis quod filius hominis habet potestatem remittendi peccata, tibi dico: Surge.²³⁵ God, wishing to show that He could form a people holy with an invisible holiness, and fill them with an eternal glory, made visible things. As nature is an image of grace, He has done in the bounties of nature what He would do in those of grace, in order that we might judge that He could make the invisible, since He made the visible excellently.

Isaiah 51. The Red Sea is an image of the Redemption. So that you may know that the Son of Man has the power to forgive sins, I say to you: Rise.²³⁵ God wished to show that he could form a people holy with an invisible holiness and fill them with eternal glory. So he made visible things. Nature is an image of grace. In the gifts of nature, he did what he would do in the gifts of grace. He did this so that we might know he could make the invisible, since he made the visible so excellently.

Therefore He saved this people from the deluge; He has raised them up from Abraham, redeemed them from their enemies, and set them at rest.

Therefore, he saved this people from the flood. He raised them up from Abraham, freed them from their enemies, and gave them rest.

The object of God was not to save them from the deluge, and raise up a whole people from Abraham, only in order to bring them into a rich land.

God did not save them from the flood and raise up a whole people from Abraham just to bring them into a rich land.

And even grace is only the type of glory, for it is not the ultimate end. It has been symbolised by the law, and itself symbolises [glory]. But it is the type of it, and the origin or cause.

Even grace is only a symbol of glory, because it is not the ultimate end. The law symbolized grace, and grace itself symbolizes [glory]. But grace is both a symbol of glory and its origin or cause.

The ordinary life of men is like that of the saints. They all seek their satisfaction, and differ only in the object in which they place it; they call those their enemies who hinder them, etc. God has then shown the power which He has of giving invisible blessings, by that which He has shown Himself to have over things visible.

The ordinary lives of people are like the lives of saints. All seek satisfaction. They differ only in where they look for it. They call those who hinder them their enemies, and so on. God has shown his power to give invisible blessings by showing his power over visible things.

Types.—God, wishing to form for Himself an holy people, whom He should separate from all other nations, whom He should deliver from their enemies, and should put into a place of rest, has promised to do so, and has foretold by His prophets the time and the manner of His coming. And yet, to confirm the hope of His elect, He has made them see in it an image through all time, without leaving them devoid of assurances of His power and of His will to save them. For, at the creation of man, Adam was the witness, and guardian of the promise of a Saviour, who should be born of woman, when men were still so near the creation that they could not have forgotten their creation and their fall. When those who had seen Adam were no longer in the world, God sent Noah whom He saved, and drowned the whole earth by a miracle which sufficiently indicated the power which He had to save the world, and the will which He had to do so, and to raise up from the seed of woman Him whom He had promised. This miracle was enough to confirm the hope of men.

Types. God wanted to form a holy people for himself and separate them from all other nations. He wanted to deliver them from their enemies and bring them to a place of rest. He promised to do this. Through his prophets, he foretold the time and manner of his coming. To strengthen the hope of his chosen people, he gave them an image of this promise throughout time. He never left them without assurance of his power and his will to save them. At the creation of humanity, Adam witnessed and guarded the promise of a Savior who would be born of a woman. People were still so close to the creation that they could not have forgotten it or their fall. When those who had seen Adam were no longer in the world, God sent Noah. He saved Noah and drowned the whole earth by a miracle. This miracle clearly showed his power and will to save the world. It also showed his power and will to raise up the one he had promised from the offspring of a woman. This miracle was enough to strengthen people’s hope.

The memory of the deluge being so fresh among men, while Noah was still alive, God made promises to Abraham, and, while Shem was still living, sent Moses, etc....

While the memory of the flood was still fresh among people, and Noah was still alive, God made promises to Abraham. While Shem was still alive, God sent Moses, and so on....

Types.—God, willing to deprive His own of perishable blessings, created the Jewish people in order to show that this was not owing to lack of power.

Types. God chose not to give his people blessings that pass away. He created the Jewish people to show that this was not because he lacked the power to do so.

The Synagogue did not perish, because it was a type. But because it was only a type, it fell into servitude. The type existed till the truth came, in order that the Church should be always visible, either in the sign which promised it, or in substance.

The Synagogue did not perish because it was a sign of what was to come. But because it was only a sign, it fell into servitude. The sign remained until the truth came. This ensured that the Church would always be visible, either in the sign that promised it or in its actual form.

That the law was figurative.

That the law was symbolic.

Two errors: 1. To take everything literally. 2. To take everything spiritually.

Two errors: 1. Taking everything literally. 2. Taking everything spiritually.

To speak against too greatly figurative language.

Speak against overly figurative language.

There are some types clear and demonstrative, but others which seem somewhat far-fetched, and which convince only those who are already persuaded. These are like the Apocalyptics. But the difference is that they have none which are certain, so that nothing is so unjust as to claim that theirs are as well founded as some of ours; for they have none so demonstrative as some of ours. The comparison is unfair. We must not put on the same level, and confound things, because they seem to agree in one point, while they are so different in another. The clearness in divine things requires us to revere the obscurities in them.

Some types are clear and convincing, but others seem somewhat far-fetched. They convince only those who are already persuaded. These are like the interpretations offered by the Apocalyptics. But the difference is that none of theirs are certain. So nothing is more unfair than claiming that theirs are as well founded as some of ours. None of theirs are as convincing as some of ours. The comparison is unfair. We must not treat things as equal or confuse them because they seem to agree on one point. They may be very different on another. What is clear in divine matters requires us to revere what is obscure in them.

[It is like men, who employ a certain obscure language among themselves. Those who should not understand it, would understand only a foolish meaning.]

[It is like people who use a secret language among themselves. Those not meant to understand it would see only a foolish meaning.]

Extravagances of the Apocalyptics, Preadamites, Millenarians, etc.—He who would base extravagant opinions on Scripture, will, for example, base them on this. It is said that "this generation shall not pass till all these things be fulfilled."²³⁶ Upon that I will say that after that generation will come another generation, and so on ever in succession.

Extravagant beliefs of the Apocalyptics, Preadamites, Millenarians, etc. Someone who wants to base extravagant beliefs on Scripture might, for example, use this passage. It says, "this generation shall not pass till all these things be fulfilled."²³⁶ Based on that, I will say that another generation will follow that one, and so on without end.

Solomon and the King are spoken of in the second book of Chronicles, as if they were two different persons. I will say that they were two.

In the second book of Chronicles, Solomon and the King are spoken of as if they were two different people. I will say that they were two.

Particular Types.—A double law, double tables of the law, a double temple, a double captivity.

Particular Types. A double law, double tablets of the law, a double temple, a double captivity.

Types.—The prophets prophesied by symbols of a girdle, a beard and burnt hair, etc.

Types. The prophets used symbols to prophesy, such as a belt, a beard, and burned hair.

Difference between dinner and supper.²³⁷

The difference between dinner and supper.²³⁷

In God the word does not differ from the intention, for He is true; nor the word from the effect, for He is powerful; nor the means from the effect, for He is wise. Bern., Ult. Sermo in Missam.

God’s words do not differ from his intentions, because he is truthful. His words do not differ from their effects, because he is powerful. His means do not differ from their effects, because he is wise. Bern., Ult. Sermo in Missam.

Augustine, De Civit. Dei, v, 10. This rule is general. God can do everything, except those things, which if He could do, He would not be almighty, as dying, being deceived, lying, etc.

Augustine, De Civit. Dei, v, 10. This rule applies generally. God can do everything except things that would make him less than almighty if he could do them. These include dying, being deceived, and lying.

Several Evangelists for the confirmation of the truth; their difference useful.

Several Gospel writers confirm the truth. Their differences are useful.

The Eucharist after the Lord's Supper. Truth after the type.

The Eucharist after the Lord's Supper. The reality after the symbol that foreshadowed it.

The ruin of Jerusalem, a type of the ruin of the world, forty years after the death of Jesus. "I know not," as a man, or as an ambassador (Mark xiii, 32). (Matthew xxiv, 36.)

The destruction of Jerusalem, forty years after Jesus’ death, was a foreshadowing of the destruction of the world. “I do not know,” as a man or as a messenger (Mark 13:32). (Matthew 24:36.)

Jesus condemned by the Jews and the Gentiles.

Jesus was condemned by the Jews and the Gentiles.

The Jews and the Gentiles typified by the two sons. Aug., De Civ., xx, 29.

The two sons represent the Jews and the Gentiles. Augustine, De Civ., xx, 29.

The six ages, the six Fathers of the six ages, the six wonders at the beginning of the six ages, the six mornings at the beginning of the six ages.²³⁸

The six ages, the six Fathers of the six ages, the six wonders at the start of the six ages, the six mornings at the start of the six ages.²³⁸

Adam forma futuri.²³⁹ The six days to form the one, the six ages to form the other. The six days, which Moses represents for the formation of Adam, are only the picture of the six ages to form Jesus Christ and the Church. If Adam had not sinned, and Jesus Christ had not come, there had been only one covenant, only one age of men, and the creation would have been represented as accomplished at one single time.

Adam was a figure of the one to come.²³⁹ Six days were needed to form Adam, and six ages to form Christ. The six days Moses describes for the formation of Adam picture the six ages needed to form Jesus Christ and the Church. If Adam had not sinned and Jesus Christ had not come, there would have been only one covenant and one age of humanity. Creation would have been described as completed all at once.

Types.—The Jewish and Egyptian peoples were plainly foretold by the two individuals whom Moses met; the Egyptian beating the Jew, Moses avenging him and killing the Egyptian, and the Jew being ungrateful.

Types. The two men Moses met clearly foreshadowed the Jewish and Egyptian peoples. The Egyptian was beating the Jew. Moses avenged the Jew and killed the Egyptian, but the Jew was ungrateful.

The symbols of the Gospel for the state of the sick soul are sick bodies; but because one body cannot be sick enough to express it well, several have been needed. Thus there are the deaf, the dumb, the blind, the paralytic, the dead Lazarus, the possessed. All this crowd is in the sick soul.

In the Gospel, sick bodies symbolize the condition of the sick soul. But no single body can be sick enough to express it fully, so several are needed. There are the deaf, the mute, the blind, the paralyzed, the dead Lazarus, and the possessed. This whole crowd is present in the sick soul.

Types.—To show that the Old Testament is only figurative, and that the prophets understood by temporal blessings other blessings, this is the proof:

Types. Here is the proof that the Old Testament is only figurative, and that the prophets meant other blessings by earthly blessings:

First, that this would be unworthy of God.

First, that this would not be worthy of God.

Secondly, that their discourses express very clearly the promise of temporal blessings, and that they say nevertheless that their discourses are obscure, and that their meaning will not be understood. Whence it appears that this secret meaning was not that which they openly expressed, and that consequently they meant to speak of other sacrifices, of another deliverer, etc. They say that they will be understood only in the fullness of time (Jer. xxx, ult.).

Second, their writings clearly promise earthly blessings. Yet they also say that their writings are obscure and that their meaning will not be understood. This shows that their hidden meaning was not what they openly expressed. Therefore, they intended to speak of other sacrifices, another deliverer, and so on. They say that they will be understood only when the time is right (Jer. 30, ult.).

The third proof is that their discourses are contradictory, and neutralise each other; so that if we think that they did not mean by the words "law" and "sacrifice" anything else than that of Moses, there is a plain and gross contradiction. Therefore they meant something else, sometimes contradicting themselves in the same chapter. Now, to understand the meaning of an author ...

The third proof is that their statements contradict and cancel one another out. If we think that by “law” and “sacrifice” they meant only the law and sacrifices of Moses, there is a clear and obvious contradiction. Therefore, they meant something else. Sometimes they even contradicted themselves within the same chapter. Now, to understand what an author means ...

Lust has become natural to us, and has made our second nature. Thus there are two natures in us—the one good, the other bad. Where is God? Where you are not, and the kingdom of God is within you. The Rabbis.

Desire has become natural to us and has formed a second nature in us. So we have two natures, one good and the other bad. Where is God? Where you are not, and the kingdom of God is within you. The rabbis.

Penitence, alone of all these mysteries, has been manifestly declared to the Jews, and by Saint John, the Forerunner; and then the other mysteries; to indicate that in each man, as in the entire world, this order must be observed.

Of all these mysteries, repentance alone was clearly revealed to the Jews and proclaimed by Saint John the Forerunner. The other mysteries were revealed afterward. This shows that the same order must be observed in each person as in the whole world.

The carnal Jews understood neither the greatness nor the humiliation of the Messiah foretold in their prophecies. They misunderstood Him in His foretold greatness, as when He said that the Messiah should be lord of David, though his son, and that He was before Abraham, who had seen Him. They did not believe Him so great as to be eternal, and they likewise misunderstood Him in His humiliation and in His death. "The Messiah," said they, "abideth for ever, and this man says that he shall die."²⁴⁰ Therefore they believed Him neither mortal nor eternal; they only sought in Him for a carnal greatness.

The worldly Jews understood neither the greatness nor the humiliation of the Messiah foretold in their prophecies. They misunderstood his foretold greatness. For example, he said that the Messiah would be David's lord, though also his son. He also said that he existed before Abraham, who had seen him. They did not believe he was great enough to be eternal. They likewise misunderstood his humiliation and death. "The Messiah," they said, "lives forever, and this man says he will die."²⁴⁰ So they believed him to be neither mortal nor eternal. They looked for only worldly greatness in him.

Typical.—Nothing is so like charity as covetousness, and nothing is so opposed to it. Thus the Jews, full of possessions which flattered their covetousness, were very like Christians, and very contrary. And by this means they had the two qualities which it was necessary they should have, to be very like the Messiah to typify Him, and very contrary not to be suspected witnesses.

Symbolic. Nothing resembles charity more than greed, and nothing is more opposed to it. The Jews had many possessions that satisfied their greed. In this way, they were very much like Christians, yet very much opposed to them. Thus they had the two qualities they needed. They were very much like the Messiah, so they could foreshadow him. Yet they were very much opposed to him, so their testimony would not be suspect.

Typical.—God made use of the lust of the Jews to make them minister to Jesus Christ, [who brought the remedy for their lust].

Typological. God used the Jews' lust to make them serve Jesus Christ, [who brought the remedy for their lust].

Charity is not a figurative precept. It is dreadful to say that Jesus Christ, who came to take away types in order to establish the truth, came only to establish the type of charity, in order to take away the existing reality which was there before.

Charity is not merely a symbolic command. Jesus Christ came to replace symbols with the truth. It is dreadful to say that he came only to establish a symbol of charity and take away the real charity that already existed.

"If the light be darkness, how great is that darkness!"²⁴¹

"If the light is darkness, how great is that darkness!"²⁴¹

Fascination. Somnum suum.²⁴² Figura hujus mundi.²⁴³

Fascination. Their own sleep.²⁴² The form of this world.²⁴³

The Eucharist. Comedes panem tuum.²⁴⁴ Panem nostrum.

The Eucharist. You will eat bread that is yours.²⁴⁴ Bread that is ours.

Inimici Dei terram lingent.²⁴⁵ Sinners lick the dust, that is to say, love earthly pleasures.

Inimici Dei terram lingent.²⁴⁵ Sinners lick the dust. In other words, they love earthly pleasures.

The Old Testament contained the types of future joy, and the New contains the means of arriving at it. The types were of joy; the means of penitence; and nevertheless the Paschal Lamb was eaten with bitter herbs, cum amaritudinibus.²⁴⁶

The Old Testament contained signs of future joy, and the New Testament contains the means of reaching it. The signs pointed to joy, while the means involved repentance. Yet the Passover lamb was eaten with bitter herbs, cum amaritudinibus.²⁴⁶

Singularis sum ego donec transeam.²⁴⁷—Jesus Christ before His death was almost the only martyr.

I am alone until I pass away.²⁴⁷ Before his death, Jesus Christ was almost the only martyr.

Typical.—The expressions, sword, shield. Potentissime.

Symbolic. The expressions: sword, shield. Most mighty.

We are estranged, only by departing from charity. Our prayers and our virtues are abominable before God, if they are not the prayers and the virtues of Jesus Christ. And our sins will never be the object of [mercy], but of the justice of God, if they are not [those of] Jesus Christ. He has adopted our sins, and has [admitted] us into union [with Him], for virtues are [His own, and] sins are foreign to Him; while virtues [are] foreign to us, and our sins are our own.

We become estranged only when we turn away from charity. Our prayers and virtues are hateful to God unless they are the prayers and virtues of Jesus Christ. Our sins will never receive [mercy], but only God’s justice, unless they are [those of] Jesus Christ. He has taken our sins as his own and has [brought] us into union [with him]. Virtues are [his own, and] sins are foreign to him. But virtues [are] foreign to us, and our sins are our own.

Let us change the rule which we have hitherto chosen for judging what is good. We had our own will as our rule. Let us now take the will of [God]; all that He wills is good and right to us, all that He does not will is [bad].

Let us change the rule we have used until now to judge what is good. We used our own will as our rule. Now let us use the will of [God]. All that he wills is good and right for us. All that he does not will is [bad].

All that God does not permit is forbidden. Sins are forbidden by the general declaration that God has made, that He did not allow them. Other things which He has left without general prohibition, and which for that reason are said to be permitted, are nevertheless not always permitted. For when God removed some one of them from us, and when, by the event, which is a manifestation of the will of God, it appears that God does not will that we should have a thing, that is then forbidden to us as sin; since the will of God is that we should not have one more than another. There is this sole difference between these two things, that it is certain that God will never allow sin, while it is not certain that He will never allow the other. But so long as God does not permit it, we ought to regard it as sin; so long as the absence of God's will, which alone is all goodness and all justice, renders it unjust and wrong.

Everything God does not permit is forbidden. Sins are forbidden because God has declared in general that he does not allow them. Other things are not generally forbidden, and for that reason we call them permitted. Yet they are not always permitted. When God takes one of these things away from us, the event reveals his will. It shows that he does not want us to have it. It is then forbidden to us, just as sin is. God’s will is that we should have neither. There is only one difference between these two things. We know for certain that God will never allow sin. We do not know for certain that he will never allow the other thing. But as long as God does not permit it, we should regard it as sin. Without God’s will, which alone is all goodness and all justice, it is unjust and wrong.

To change the type, because of our weakness.

To change the type, because of our weakness.

Types.—The Jews had grown old in these earthly thoughts, that God loved their father Abraham, his flesh and what sprung from it; that on account of this He had multiplied them, and distinguished them from all other nations, without allowing them to intermingle; that when they were languishing in Egypt, He brought them out with all these great signs in their favour; that He fed them with manna in the desert, and led them into a very rich land; that He gave them kings and a well-built temple, in order to offer up beasts before Him, by the shedding of whose blood they should be purified; and that at last He was to send them the Messiah to make them masters of all the world, and foretold the time of His coming.

Types. The Jews had long held these earthly beliefs. God loved their father Abraham, his flesh, and his descendants. For this reason, he had made them numerous and set them apart from all other nations, forbidding them to intermingle. When they were suffering in Egypt, he brought them out with all these great signs in their favor. He fed them manna in the desert and led them into a very rich land. He gave them kings and a well-built temple where they could sacrifice animals before him. They would be purified by the shedding of the animals' blood. Finally, he was to send them the Messiah to make them masters of the whole world. He also foretold the time of the Messiah's coming.

The world having grown old in these carnal errors, Jesus Christ came at the time foretold, but not with the expected glory; and thus men did not think it was He. After His death, Saint Paul²⁴⁸ came to teach men that all these things had happened in allegory; that the kingdom of God did not consist in the flesh, but in the spirit; that the enemies of men were not the Babylonians, but the passions; that God delighted not in temples made with hands, but in a pure and contrite heart; that the circumcision of the body was unprofitable, but that of the heart was needed; that Moses had not given them the bread from heaven, etc.²⁴⁹

The world had long been caught up in these worldly errors. Jesus Christ came at the foretold time, but not with the glory people expected. So they did not believe he was the one. After his death, Saint Paul²⁴⁸ came to teach people that all these things had happened as allegories. The kingdom of God was not of the flesh, but of the spirit. People's enemies were not the Babylonians, but their passions. God took pleasure not in temples made by human hands, but in a pure and repentant heart. Circumcision of the body was of no use. What was needed was circumcision of the heart. Moses had not given them bread from heaven, and so on.²⁴⁹

But God, not having desired to reveal these things to this people who were unworthy of them, and having nevertheless desired to foretell them, in order that they might be believed, foretold the time clearly, and expressed the things sometimes clearly, but very often in figures, in order that those who loved symbols might consider them, and those who loved what was symbolised might see it therein.

But God did not wish to reveal these things to people who were unworthy of them. Yet he wanted to foretell them so they would be believed. He clearly foretold when they would happen. He sometimes described the things themselves plainly, but very often used symbols. This allowed those who loved symbols to reflect on them, and those who loved what the symbols represented to see it in them.

All that tends not to charity is figurative.

Everything that does not lead to love is figurative.

The sole aim of the Scripture is charity.

The only aim of Scripture is love.

All which tends not to the sole end is the type of it. For since there is only one end, all which does not lead to it in express terms is figurative.

Everything that does not point toward the one true end is a symbol of it. Since there is only one end, everything that does not lead to it explicitly is figurative.

God thus varies that sole precept of charity to satisfy our curiosity, which seeks for variety, by that variety which still leads us to the one thing needful. For one thing alone is needful,²⁵⁰ and we love variety; and God satisfies both by these varieties, which lead to the one thing needful.

God presents the one command to love in different ways to satisfy our curiosity, which seeks variety. Yet this variety still leads us to the one thing we need. For only one thing is needed,²⁵⁰ and we love variety. God satisfies both needs through these different expressions, which lead to the one thing we need.

The Jews have so much loved the shadows, and have so strictly expected them, that they have misunderstood the reality, when it came in the time and manner foretold.

The Jews loved the shadows so much and expected them so strictly that they failed to recognize the reality. It came at the time and in the manner foretold.

The Rabbis take the breasts of the Spouse²⁵¹ for types, and all that does not express the only end they have, namely, temporal good.

The rabbis regard the Spouse’s breasts²⁵¹ as symbols. They do the same with everything that does not express their only aim, earthly well-being.

And Christians take even the Eucharist as a type of the glory at which they aim.

And Christians even see the Eucharist as a foreshadowing of the glory they seek.

The Jews, who have been called to subdue nations and kings, have been the slaves of sin; and the Christians, whose calling has been to be servants and subjects, are free children.²⁵²

The Jews were called to conquer nations and kings, yet they were slaves to sin. Christians are called to be servants and subjects, yet they are free children.²⁵²

A formal point.—When Saint Peter and the Apostles deliberated about abolishing circumcision, where it was a question of acting against the law of God, they did not heed the prophets, but simply the reception of the Holy Spirit in the persons uncircumcised.²⁵³

A formal point. When Saint Peter and the Apostles considered abolishing circumcision, they were considering acting against God's law. They did not turn to the prophets. They considered only that uncircumcised people had received the Holy Spirit.²⁵³

They thought it more certain that God approved of those whom He filled with His Spirit, than it was that the law must be obeyed. They knew that the end of the law was only the Holy Spirit; and that thus, as men certainly had this without circumcision, it was not necessary.

They were more certain that God approved of those he filled with his Spirit than that the law had to be obeyed. They knew that the law’s only purpose was to bring the Holy Spirit. People clearly received the Spirit without circumcision, so circumcision was not necessary.

Fac secundum exemplar quod tibi ostensum est in monte.²⁵⁴— The Jewish religion then has been formed on its likeness to the truth of the Messiah; and the truth of the Messiah has been recognised by the Jewish religion, which was the type of it.

Make it according to the pattern shown to you on the mountain.²⁵⁴ The Jewish religion was shaped in the likeness of the truth of the Messiah. The truth of the Messiah was recognized through the Jewish religion, which foreshadowed it.

Among the Jews the truth was only typified; in heaven it is revealed.

Among the Jews, the truth was only represented by symbols. In heaven, it is revealed.

In the Church it is hidden, and recognised by its resemblance to the type.

In the Church, it is hidden and recognized because it resembles the type.

The type has been made according to the truth, and the truth has been recognised according to the type.

The type was made in light of the truth, and the truth was recognized in light of the type.

Saint Paul²⁵⁵ says himself that people will forbid to marry, and he himself speaks of it to the Corinthians in a way which is a snare. For if a prophet had said the one, and Saint Paul had then said the other, he would have been accused.

Saint Paul²⁵⁵ himself says that people will forbid marriage. Yet he speaks about marriage to the Corinthians in a way that is a trap. If a prophet had said the first thing and Saint Paul had then said the second, Paul would have been accused.

Typical.—"Do all things according to the pattern which has been shown thee on the mount." On which Saint Paul says that the Jews have shadowed forth heavenly things.²⁵⁶

Typical. "Do all things according to the pattern shown to you on the mountain." Saint Paul says that the Jews represented heavenly things in shadow.²⁵⁶

... And yet this Covenant, made to blind some and enlighten others, indicated in those very persons, whom it blinded, the truth which should be recognised by others. For the visible blessings which they received from God were so great and so divine, that He indeed appeared able to give them those that are invisible, and a Messiah.

... Yet this covenant was made to blind some and enlighten others. In the very people it blinded, it revealed the truth that others would recognize. The visible blessings they received from God were so great and so divine that he clearly seemed able to give them invisible blessings and a Messiah.

For nature is an image of Grace, and visible miracles are images of the invisible. Ut sciatis ... tibi dico: Surge.

Nature is an image of grace, and visible miracles are images of invisible ones. So that you may know ... I say to you: Get up.

Isaiah says that Redemption will be as the passage of the Red Sea.

Isaiah says that redemption will be like the crossing of the Red Sea.

God has then shown by the deliverance from Egypt, and from the sea, by the defeat of kings, by the manna, by the whole genealogy of Abraham, that He was able to save, to send down bread from heaven, etc.; so that the people hostile to Him are the type and the representation of the very Messiah whom they know not, etc.

God showed that he could save and send bread down from heaven. He showed this through the deliverance from Egypt and the sea, the defeat of kings, the manna, and the whole genealogy of Abraham, among other things. Thus, the people hostile to him are a type and representation of the very Messiah they do not know, and so on.

He has then taught us at last that all these things were only types, and what is "true freedom," a "true Israelite," "true circumcision," "true bread from heaven," etc.

At last, he taught us that all these things were only symbols. He also taught us what is meant by "true freedom," a "true Israelite," "true circumcision," "true bread from heaven," and so on.

In these promises each one finds what he has most at heart, temporal benefits or spiritual, God or the creatures; but with this difference, that those who therein seek the creatures find them, but with many contradictions, with a prohibition against loving them, with the command to worship God only, and to love Him only, which is the same thing, and, finally, that the Messiah came not for them; whereas those who therein seek God find Him, without any contradiction, with the command to love Him only, and that the Messiah came in the time foretold, to give them the blessings which they ask.

In these promises, each person finds what matters most to them: worldly or spiritual benefits, God or created things. But there is a difference. Those who seek created things find them, but with many contradictions. They are forbidden to love those things. They are commanded to worship God alone and love him alone, which is the same thing. Finally, they find that the Messiah did not come for them. Those who seek God, however, find him without any contradiction. They find the command to love him alone. They also find that the Messiah came at the foretold time to give them the blessings they ask for.

Thus the Jews had miracles and prophecies, which they say fulfilled and the teaching of their law was to worship and love God only; it was also perpetual. Thus it had all the marks of the true religion; and so it was. But the Jewish teaching must be distinguished from the teaching of the Jewish law. Now the Jewish teaching was not true, although it had miracles and prophecy and perpetuity, because it had not this other point of worshipping and loving God only.

The Jews had miracles and prophecies, which they said were fulfilled. Their law taught them to worship and love God alone. It was also enduring. Thus it had all the marks of the true religion, and it was true. But Jewish teaching must be distinguished from the teaching of Jewish law. Jewish teaching was not true, although it had miracles, prophecy, and permanence. It lacked the other essential feature: worshipping and loving God alone.

The veil, which is upon these books for the Jews, is there also for evil Christians, and for all who do not hate themselves.

The veil over these books for the Jews is also there for evil Christians and for all who do not hate themselves.

But how well disposed men are to understand them and to know Jesus Christ, when they truly hate themselves!

But how ready people are to understand them and know Jesus Christ when they truly hate themselves!

A type conveys absence and presence, pleasure and pain.

A symbol conveys absence and presence, pleasure and pain.

A cipher has a double meaning, one clear, and one in which it is said that the meaning is hidden.

A cipher has two meanings. One is clear, and the other is said to be hidden.

Types.—A portrait conveys absence and presence, pleasure and pain. The reality excludes absence and pain.

Types. A portrait conveys both absence and presence, pleasure and pain. The reality itself involves neither absence nor pain.

To know if the law and the sacrifices are a reality or a type, we must see if the prophets, in speaking of these things, confined their view and their thought to them, so that they saw only the old covenant; or if they saw therein something else of which they were the representation, for in a portrait we see the thing figured. For this we need only examine what they say of them.

To know whether the law and the sacrifices are realities or symbols, we must consider how the prophets spoke of them. Did they see and think only of these things, so that they saw only the old covenant? Or did they also see something else represented by them, as we see the subject in a portrait? To answer this, we need only examine what the prophets say about them.

When they say that it will be eternal, do they mean to speak of that covenant which they say will be changed; and so of the sacrifices, etc.?

When they say it will last forever, do they mean the covenant they say will change, and the sacrifices and so on?

A cipher has two meanings. When we find out an important letter in which we discover a clear meaning, and in which it is nevertheless said that the meaning is veiled and obscure, that it is hidden, so that we might read the letter without seeing it, and interpret it without understanding it, what must we think but that here is a cipher with a double meaning, and the more so if we find obvious contradictions in the literal meaning? The prophets have clearly said that Israel would be always loved by God, and that the law would be eternal; and they have said that their meaning would not be understood, and that it was veiled.

A cipher has two meanings. Suppose we find an important letter that seems to have a clear meaning. Yet the letter says its meaning is veiled and obscure, so that we might read it without seeing its meaning and interpret it without understanding it. What else can we think but that it is a cipher with a double meaning? This is especially true if we find obvious contradictions in its literal meaning. The prophets clearly said that God would always love Israel and that the law would be eternal. They also said that their meaning was veiled and would not be understood.

How greatly then ought we to value those who interpret the cipher, and teach us to understand the hidden meaning, especially if the principles which they educe are perfectly clear and natural! This is what Jesus Christ did, and the Apostles. They broke the seal; He rent the veil, and revealed the spirit. They have taught us through this that the enemies of man are his passions; that the Redeemer would be spiritual, and His reign spiritual; that there would be two advents, one in lowliness to humble the proud, the other in glory to exalt the humble; that Jesus Christ would be both God and man.

How highly we should value those who decipher the code and teach us its hidden meaning! This is especially true when the principles they draw from it are perfectly clear and natural. This is what Jesus Christ and the apostles did. They broke the seal. He tore the veil and revealed the spirit. Through this, they taught us that a person's enemies are their passions. They taught that the Redeemer and his reign would be spiritual. There would be two comings. The first would be in lowliness to humble the proud. The second would be in glory to exalt the humble. They also taught that Jesus Christ would be both God and man.

Types.—Jesus Christ opened their mind to understand the Scriptures.

Types. Jesus Christ opened their minds to understand the Scriptures.

Two great revelations are these. (1) All things happened to them in types: vere Israëlitæ, vere liberi, true bread from Heaven. (2) A God humbled to the Cross. It was necessary that Christ should suffer in order to enter into glory, "that He should destroy death through death."²⁵⁷ Two advents.

There are two great revelations. (1) All things happened to them as signs of things to come: vere Israëlitæ, vere liberi, true Israelites, truly free, and true bread from heaven. (2) A God humbled to the point of death on the cross. Christ had to suffer to enter into glory, "that He should destroy death through death."²⁵⁷ Two comings.

Types.—When once this secret is disclosed, it is impossible not to see it. Let us read the Old Testament in this light, and let us see if the sacrifices were real; if the fatherhood of Abraham was the true cause of the friendship of God; and if the promised land was the true place of rest. No. They are therefore types. Let us in the same way examine all those ordained ceremonies, all those commandments which are not of charity, and we shall see that they are types.

Types. Once this secret is revealed, it is impossible not to see it. Let us read the Old Testament in this light. Were the sacrifices the real thing? Was descent from Abraham the true reason for God’s friendship? Was the promised land the true place of rest? No. They are therefore types. Let us examine all the prescribed ceremonies in the same way. Let us also examine all the commandments that are not about charity. We will see that they are types.

All these sacrifices and ceremonies were then either types or nonsense. Now these are things too clear, and too lofty, to be thought nonsense.

All these sacrifices and ceremonies were either symbols of things to come or nonsense. But they are too clear and too exalted to be considered nonsense.

To know if the prophets confined their view in the Old Testament, or saw therein other things.

To determine whether the prophets limited their view to the Old Testament, or saw other things in it.

Typical.—The key of the cipher. Veri adoratores.²⁵⁸—Ecce agnus Dei qui tollit peccata mundi.²⁵⁹

Symbolic. The key to the cipher. True worshippers.²⁵⁸ Look, the Lamb of God who takes away the sins of the world.²⁵⁹

Is. i, 21. Change of good into evil, and the vengeance of God. Is. x, I; xxvi, 20; xxviii, I. Miracles: Is. xxxiii, 9; xl, 17; xli, 26; xliii, 13.

Isaiah 1:21. Good turns into evil, and God takes vengeance. Isaiah 10:1, 26:20, 28:1. Miracles: Isaiah 33:9, 40:17, 41:26, 43:13.

Jer. xi, 21; xv, 12; xvii, 9. Pravum est cor omnium et incrustabile; quis cognoscet illud? that is to say, Who can know all its evil? For it is already known to be wicked. Ego dominus, etc.—vii, 14, Faciam domui huic, etc. Trust in external sacrifices—vii, 22, Quia non sum locutus, etc. Outward sacrifice is not the essential point—xi, 13, Secundum numerum, etc. A multitude of doctrines.

Jer. 11:21, 15:12, 17:9. Pravum est cor omnium et incrustabile; quis cognoscet illud? That is, who can know all the evil in the heart? We already know that it is wicked. Ego dominus, etc. Jer. 7:14, Faciam domui huic, etc. Trust in outward sacrifices. Jer. 7:22, Quia non sum locutus, etc. Outward sacrifice is not the essential point. Jer. 11:13, Secundum numerum, etc. A multitude of doctrines.

Is. xliv, 20-24; liv, 8; lxiii, 12-17; lxvi, 17. Jer. ii, 35; iv, 22-24; v, 4, 29-31; vi, 16; xxiii, 15-17.

Isaiah 44:20–24, 54:8, 63:12–17, 66:17. Jeremiah 2:35, 4:22–24, 5:4, 5:29–31, 6:16, 23:15–17.

Types,—The letter kills. All happened in types. Here is the cipher which Saint Paul gives us. Christ must suffer. An humiliated God. Circumcision of the heart, true fasting, true sacrifice, a true temple. The prophets have shown that all these must be spiritual.

Types. The literal meaning kills. Everything happened as a foreshadowing. Saint Paul gives us the key to understanding this. Christ must suffer. God humbled. Circumcision of the heart, true fasting, true sacrifice, a true temple. The prophets have shown that all these must be spiritual.

Not the meat which perishes, but that which does not perish.

Not the food that spoils, but the food that does not spoil.

"Ye shall be free indeed."²⁶⁰ Then the other freedom was only a type of freedom.

"You will be truly free."²⁶⁰ So the other freedom was only a symbol of freedom.

"I am the true bread from Heaven."²⁶¹

"I am the true bread from heaven."²⁶¹

Contradiction.—We can only describe a good character by reconciling all contrary qualities, and it is not enough to keep up a series of harmonious qualities, without reconciling contradictory ones. To understand the meaning of an author, we must make all the contrary passages agree.

Contradiction. We can describe a good character only by reconciling all opposing qualities. It is not enough to list qualities that fit together without reconciling those that contradict each other. To understand an author’s meaning, we must reconcile all the passages that contradict one another.

Thus, to understand Scripture, we must have a meaning in which all the contrary passages are reconciled. It is not enough to have one which suits many concurring passages; but it is necessary to have one which reconciles even contradictory passages.

To understand Scripture, we must find an interpretation that reconciles all the passages that seem to conflict. It is not enough to find one that fits many passages that agree. It must also reconcile passages that contradict one another.

Every author has a meaning in which all the contradictory passages agree, or he has no meaning at all. We cannot affirm the latter of Scripture and the prophets; they undoubtedly are full of good sense. We must then seek for a meaning which reconciles all discrepancies.

Every author has a meaning that brings all contradictory passages into agreement, or the author has no meaning at all. We cannot say that Scripture and the prophets have no meaning. They are undoubtedly full of good sense. So we must look for a meaning that reconciles all the differences.

The true meaning then is not that of the Jews; but in Jesus Christ all the contradictions are reconciled.

The true meaning, then, is not what the Jews believe. But in Jesus Christ, all the contradictions are reconciled.

The Jews could not reconcile the cessation of the royalty and principality, foretold by Hosea, with the prophecy of Jacob.

The Jews could not reconcile Hosea’s prophecy that kingship and princely rule would end with Jacob’s prophecy.

If we take the law, the sacrifices, and the kingdom as realities, we cannot reconcile all the passages. They must then necessarily be only types. We cannot even reconcile the passages of the same author, nor of the same book, nor sometimes of the same chapter, which indicates copiously what was the meaning of the author. As when Ezekiel, chap, xx, says that man will not live by the commandments of God and will live by them.

If we take the law, the sacrifices, and the kingdom as literal realities, we cannot reconcile all the passages. They must therefore be symbols. We cannot even reconcile passages by the same author, in the same book, or sometimes in the same chapter. This gives abundant evidence of what the author meant. For example, in Ezekiel chapter 20, he says that a person will not live by God’s commandments and will live by them.

Types.—If the law and the sacrifices are the truth, it must please God, and must not displease Him. If they are types, they must be both pleasing and displeasing.

Types. If the law and the sacrifices are the truth, they must please God and not displease him. If they are types, they must both please and displease him.

Now in all the Scripture they are both pleasing and displeasing. It is said that the law shall be changed; that the sacrifice shall be changed; that they shall be without law, without a prince, and without a sacrifice; that a new covenant shall be made; that the law shall be renewed; that the precepts which they have received are not good; that their sacrifices are abominable; that God has demanded none of them.

Throughout Scripture, they are described as both pleasing and displeasing. It says that the law and the sacrifice will be changed. They will be without a law, a prince, or a sacrifice. A new covenant will be made, and the law will be renewed. The commandments they have received are not good. Their sacrifices are detestable, and God has demanded none of them.

It is said, on the contrary, that the law shall abide for ever; that this covenant shall be for ever; that sacrifice shall be eternal; that the sceptre shall never depart from among them, because it shall not depart from them till the eternal King comes.

On the contrary, it is said that the law and the covenant will last forever. Sacrifice will be eternal. The scepter will never leave them, because it will remain with them until the eternal King comes.

Do all these passages indicate what is real? No. Do they then indicate what is typical? No, but what is either real or typical. But the first passages, excluding as they do reality, indicate that all this is only typical.

Do all these passages refer to what is real? No. Do they refer to what is symbolic? No, they refer to what is either real or symbolic. But the first passages rule out a real meaning. They show that all this is only symbolic.

All these passages together cannot be applied to reality; all can be said to be typical; therefore they are not spoken of reality, but of the type.

All these passages taken together cannot apply to reality. All can be understood as referring to a type, a symbolic representation. Therefore, they refer not to reality, but to the type.

Agnus occisus est ab origine mundi.²⁶² A sacrificing judge.

The Lamb was slain from the beginning of the world.²⁶² A judge who sacrifices.

Contradictions.—The sceptre till the Messiah—without king or prince.

Contradictions. The scepter remains until the Messiah comes, yet there is no king or prince.

The eternal law—changed.

The eternal law has changed.

The eternal covenant—a new covenant.

The eternal covenant, a new covenant.

Good laws—bad precepts. Ezekiel.

Good laws, bad rules. Ezekiel.

Types.—When the word of God, which is really true, is false literally, it is true spiritually. Sede a dextris meis:²⁶³ this is false literally, therefore it is true spiritually.

Types. When the word of God, which is truly true, is false in its literal meaning, it is true in its spiritual meaning. Sede a dextris meis:²⁶³ This is false literally, so it is true spiritually.

In these expressions, God is spoken of after the manner of men; and this means nothing else but that the intention which men have in giving a seat at their right hand, God will have also. It is then an indication of the intention of God, not of His manner of carrying it out.

In these expressions, God is spoken of in human terms. They mean only that God has the same intention as people who give someone a seat at their right hand. They indicate God’s intention, not how he carries it out.

Thus when it is said, "God has received the odour of your incense, and will in recompense give you a rich land," that is equivalent to saying that the same intention which a man would have, who, pleased with your perfumes, should in recompense give you a rich land, God will have towards you, because you have had the same intention as a man has towards him to whom he presents perfumes. So iratus est, a "jealous God,"²⁶⁴ etc. For, the things of God being inexpressible, they cannot be spoken of otherwise, and the Church makes use of them even to-day: Quia confortavil seras,²⁶⁵ etc.

When it is said, "God has received the scent of your incense and will reward you with a rich land," this is what it means. Imagine a man pleased by your perfumes who rewards you with a rich land. God will have the same intention toward you as that man would. This is because you have had the same intention as someone who offers perfumes to another person. The same applies to iratus est, a "jealous God,"²⁶⁴ and so on. The things of God cannot be expressed, so we cannot speak of them otherwise. The Church still uses such expressions today: Quia confortavil seras,²⁶⁵ and so on.

It is not allowable to attribute to Scripture the meaning which is not revealed to us that it has. Thus, to say that the closed mem²⁶⁶ of Isaiah signifies six hundred, has not been revealed. It might be said that the final tsade and he deficientes may signify mysteries. But it is not allowable to say so, and still less to say this is the way of the philosopher's stone. But we say that the literal meaning is not the true meaning, because the prophets have themselves said so.

We cannot attribute a meaning to Scripture unless it has been revealed to us that Scripture has that meaning. For example, it has not been revealed that the closed mem²⁶⁶ in Isaiah signifies six hundred. One might say that the final tsade and he deficientes may signify mysteries. But we are not permitted to say this, much less to say that it is the way to the philosopher's stone. But we say that the literal meaning is not the true meaning, because the prophets themselves have said so.

I do not say that the mem is mystical.

I am not saying that the mem is mystical.

Moses (Deut. xxx) promises that God will circumcise their heart to render them capable of loving Him.

Moses promises in Deuteronomy 30 that God will circumcise their hearts so they can love him.

One saying of David, or of Moses, as for instance that "God will circumcise the heart," enables us to judge of their spirit. If all their other expressions were ambiguous, and left us in doubt whether they were philosophers or Christians, one saying of this kind would in fact determine all the rest, as one sentence of Epictetus decides the meaning of all the rest to be the opposite. So far ambiguity exists, but not afterwards.

A single saying by David or Moses can show us their spirit. For example, "God will circumcise the heart" does this. Suppose all their other statements were ambiguous, leaving us unsure whether they were philosophers or Christians. Even then, one saying like this would determine the meaning of all the rest. Likewise, one sentence from Epictetus shows that all his other statements mean the opposite. Until then, there is ambiguity, but not afterward.

If one of two persons, who are telling silly stories, uses language with a double meaning, understood in his own circle, while the other uses it with only one meaning, any one not in the secret, who hears them both talk in this manner, will pass upon them the same judgment. But if afterwards, in the rest of their conversation one says angelic things, and the other always dull commonplaces, he will judge that the one spoke in mysteries, and not the other; the one having sufficiently shown that he is incapable of such foolishness, and capable of being mysterious; and the other that he is incapable of mystery, and capable of foolishness.

Two people are telling silly stories. One uses words with a double meaning understood by his own circle. The other means only what he says. A listener who does not know the secret will judge them both the same way. But suppose that, as the conversation continues, the first person says angelic things, while the other says only dull commonplaces. The listener will then judge that the first spoke in mysteries, but the other did not. The first has shown clearly enough that he is incapable of such foolishness and capable of speaking mysteriously. The other has shown that he is incapable of speaking mysteriously and capable of foolishness.

The Old Testament is a cipher.

The Old Testament is a code.

There are some that see clearly that man has no other enemy than lust, which turns him from God, and not God; and that he has no other good than God, and not a rich land. Let those who believe that the good of man is in the flesh, and evil in what turns him away from sensual pleasures, [satiate] themselves with them, and [die] in them. But let those who seek God with all their heart, who are only troubled at not seeing Him, who desire only to possess Him, and have as enemies only those who turn them away from Him, who are grieved at seeing themselves surrounded and overwhelmed with such enemies, take comfort. I proclaim to them happy news. There exists a Redeemer for them. I shall show Him to them. I shall show that there is a God for them. I shall not show Him to others. I shall make them see that a Messiah has been promised, who should deliver them from their enemies, and that One has come to free them from their iniquities, but not from their enemies.

Some people see clearly that humanity has no enemy but lust, which turns us away from God, not God himself. They also see that our only good is God, not a rich land. Others believe that our good lies in the flesh, and that evil is whatever turns us away from sensual pleasures. Let them [satisfy] themselves with those pleasures and [die] in them. But let those who seek God with all their heart take comfort. They are troubled only because they cannot see him. They desire only to possess him, and their only enemies are those who turn them away from him. They grieve to find themselves surrounded and overwhelmed by such enemies. I proclaim good news to them. There is a Redeemer for them, and I will show him to them. I will show that there is a God for them. I will not show him to others. I will show them that a Messiah was promised to deliver them from their enemies. I will also show that one has come to free them from their sins, but not from their enemies.

When David foretold that the Messiah would deliver His people from their enemies, one can believe that in the flesh these would be the Egyptians; and then I cannot show that the prophecy was fulfilled. But one can well believe also that the enemies would be their sins; for indeed the Egyptians were not their enemies, but their sins were so. This word, enemies, is therefore ambiguous. But if he says elsewhere, as he does, that He will deliver His people from their sins, as indeed do Isaiah and others, the ambiguity is removed, and the double meaning of enemies is reduced to the simple meaning of iniquities. For if he had sins in his mind, he could well denote them as enemies; but if he thought of enemies, he could not designate them as iniquities.

When David foretold that the Messiah would deliver his people from their enemies, one might understand this in physical terms. Their enemies would then be the Egyptians, and I cannot show that the prophecy was fulfilled. But one might also reasonably believe that their enemies were their sins. For in truth, the Egyptians were not their enemies, but their sins were. The word “enemies” is therefore ambiguous. But elsewhere David says that he will deliver his people from their sins, as Isaiah and others also say. This removes the ambiguity. The two possible meanings of “enemies” are reduced to the single meaning of sins. For if David had sins in mind, he could well have called them enemies. But if he had enemies in mind, he could not have called them sins.

Now Moses, David, and Isaiah used the same terms. Who will say then that they have not the same meaning, and that David's meaning, which is plainly iniquities when he spoke of enemies, was not the same as [that of] Moses when speaking of enemies?

Moses, David, and Isaiah used the same terms. Who can say that they did not mean the same thing? When David spoke of enemies, he clearly meant sins. Who can say that Moses did not mean the same when he spoke of enemies?

Daniel (ix) prays for the deliverance of the people from the captivity of their enemies. But he was thinking of sins, and, to show this, he says that Gabriel came to tell him that his prayer was heard, and that there were only seventy weeks to wait, after which the people would be freed from iniquity, sin would have an end, and the Redeemer, the Holy of Holies, would bring eternal justice, not legal, but eternal.

In Daniel 9, Daniel prays for his people to be freed from captivity by their enemies. But he was thinking of their sins. To show this, he says that Gabriel came to tell him his prayer had been heard. Only seventy weeks remained before the people would be freed from wrongdoing and sin would end. Then the Redeemer, the Holy of Holies, would bring eternal justice, not legal justice, but eternal justice.