Cosmas Indicopleustes : We have neither devised fictions of our own nor invented new fables; but from revelation and from what God who created the world has ordained, have beheld the pattern of the whole world—namely the Tabernacle prepared by Moses, which the New Testament consistently with this view has pronounced to be an image of the whole world; and which also by means of the vail Moses divided, and so made one tabernacle into two, just as God also in the beginning divided what was one region, extending from the earth to the highest heaven, into two regions, by means of the firmament; and just as in the tabernacle there was an outer and an inner place, so here there was a lower and an upper. Now the lower is this world, and the upper is the world to come, into which also the Lord Christ, after having risen according to the flesh from the dead, ascended the first of all, and into which the righteous shall in their turn afterwards ascend. And since from Adam to Moses, and from Moses to John, and from John all the Apostles and Evangelists, have each and all in harmony, and both by words and types spoken of these two states; and since not one of them has uttered a discordant note, either saying that there was a state before the first, or supposing that there is a third after the second; but all of them, as if inspired by the Holy Ghost, have proclaimed that there are but two states only, we, therefore, putting our confidence in the scriptures, which are truly divine, have not only sketched the figures of the whole world, but also of those very places by which you will find the Israelites made their exodus, also the mountain on which they received the law in writing, and were instructed in the knowledge of writing; also the delineation of the Tabernacle and the settlement in the Land of Promise; until he who was expected to arise from among them, and who was predicted by all the men of old and by the Prophets, did actually appear, proclaiming the future second state, which on his coming he showed in himself to us all, having entered into the inner Tabernacle, into the upper celestial region, into which at his second coming he shall call the righteous, saying: Come, ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. — The Christian Topography, Book 1 Cosmas Indicopleustes : But the other seven stars, which they call planets, Moses obscurely represented by placing seven lamps in the candlestick, which he placed in the south, so that it cast its light upon the table towards the north, while by the lamps he signified a week of seven days, signifying by all these the days, the weeks, the months, the tropics, and the year. By the daily loaves which were each day laid down new upon the table, he indicated the days, and by the seven lamps the week, and by the number of the loaves the twelve months, and by the four corners the tropics, and by the circle the year, concerning which things the divine Apostle speaks in the Epistle to the Hebrews: Now if he were on earth he would not be a priest at all, seeing there are those who offer the gifts according to the law; who serve that which is a copy and shadow of the heavenly things, even as Moses is warned of God when he is about to make the Tabernacle: For, see, saith he, that thou make all things according to the pattern which was shown thee in the Mount. — The Christian Topography, Book 9 Ephrem the Syrian : Since they were in the darkness without a model, they managed their office according to a general affinity in divine matters. That is, all those ancient religious institutions were shadows and symbols of this institution of the church, which is established in its spirituality and divinity before him. And to Moses himself it was ordered, when he was about to build the tabernacle of the hour, "See that you make everything according to the pattern which was shown you on the mountain." — COMMENTARY ON THE EPISTLE TO THE HEBREWS Eusebius of Caesarea : It is now time to show that the very name of Jesus, and especially that of Christ, had already been honored by the ancient God-loving prophets. Moses himself, having been the first to make known the name of Christ as being especially revered and glorious, having handed down the types and symbols of heavenly things and the mysterious images according to the oracle which said to him, "See that you make everything according to the pattern which was shown you on the mountain," and having consecrated a man high priest of God insofar as it was at all possible, calls this man Christ. That is, to this dignity of the high priesthood, which surpassed all preeminence among humans, he attaches for additional honor and glory the name of Christ. Thus, then, he indeed knew Christ as a being divine. And the same Moses by divine inspiration foresaw the name Jesus very clearly and again also endowed this with special privilege. The name of Jesus, which had never been uttered among people before it was made known to Moses, Moses applied first to this one alone, whom he knew, again as a type and a symbol, would receive the rule over all after his death. His successor … had never before used the title Jesus but had been called by another name, Hoshea, which his parents had bestowed upon him. He himself [the successor] proclaims Jesus, as a privilege of honor far greater than a royal crown, giving him the name because Jesus, the son of Nun, himself bore a remembrance to our Savior, who alone, after Moses and the completion of the symbolic worship transmitted by him, received the rule of the true and pure religion. And in this way Moses bestowed the name of our Savior Jesus Christ as a mark of the greatest honor upon the two men who in his time surpassed all the rest of the people in virtue and glory—the high priest and him who would rule after him. — ECCLESIASTICAL HISTORY 1.3 John Chrysostom : Here we must apply our minds attentively, and consider the Apostolic wisdom; for again he shows the difference of the Priesthood. "Who" (he says) "serve unto the example and shadow of heavenly things." What are the heavenly things he speaks of here? The spiritual things. For although they are done on earth, yet nevertheless they are worthy of the Heavens. For when our Lord Jesus Christ lies slain as a sacrifice, when the Spirit is with us, when He who sitteth on the right hand of the Father is here, when sons are made by the Washing, when they are fellow-citizens of those in Heaven, when we have a country, and a city, and citizenship there, when we are strangers to things here, how can all these be other than "heavenly things"? But what! Are not our Hymns heavenly? Do not we also who are below utter in concert with them the same things which the divine choirs of bodiless powers sing above? Is not the altar also heavenly? How? It hath nothing carnal, all spiritual things become the offerings. The sacrifice does not disperse into ashes, or into smoke, or into steamy savor, it makes the things placed there bright and splendid. How again can the rites which we celebrate be other than heavenly? For when He says, "Whose soever sins ye retain they are retained, whose soever sins ye remit, they are remitted" (John xx. 23) when they have the keys of heaven, how can all be other than heavenly? "Who" (he says) "serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle, for see, saith He, that thou make all things according to the pattern showed to thee in the mount." Inasmuch as our hearing is less ready of apprehension than our sight (for the things which we hear we do not in such wise lay up in our soul, as those which we see with our very eyes), He showed him all. Either then he means this by "the example and shadow," or else he speaks of the Temple. For, he went on to say, "See" (His words are), that "thou make all things according to the pattern showed to thee in the mount." Was it then only what concerned the furniture of the temple that he saw, or was it also what related to the sacrifices, and all the rest? Nay, one would not be wrong in saying even this; for The Church is heavenly, and is nothing else than Heaven. — Homily on Hebrews 14 Oecumenius : "who serve a copy and shadow of the heavenly things." Those who are priests of the Jews, he says. And how do they serve as a copy and shadow of the heavenly things? For he says, "See that you make everything according to the pattern that was shown to you on the mountain." And the things shown to him were heavenly. There were also services, and prayers, and sacrifices, and the construction of the tabernacle. "just as Moses was instructed." "He has heard, he knows." "According to the pattern shown to you." Since the sight is easier to learn than hearing, for this reason God showed Moses everything, not only the construction of the tabernacle, but also concerning the sacrifices and the other worship. — The Pseudo-Oecumenian Catena on Hebrews Origen of Alexandria : Now if we correctly understand it, this is the statement Moses writes in the beginning of his book, when he says, "In the beginning God created the heavens and the earth." For this is the beginning of all creation: to this beginning the end and consummation of all things must return. That is, that heaven and earth may be the dwelling place and rest of the pious, so that all the saints and the meek may first obtain an inheritance in that earth, for this is the teaching of the law and the prophets and the gospel. In that earth I believe there exist, the true and living forms of worship which Moses handed down under the shadow of the law. For it is said that "they serve as a copy and shadow of the heavenly sanctuary"—that is, those who were in subjection in the law. To Moses himself it was also said, "See that you make everything according to the pattern which was shown you on the mountain." It seems to me, therefore, that on this earth the law was a kind of schoolmaster to those who by it were to be led to Christ and to be instructed and trained in order that, after the training of the law, they might more easily receive the more perfect precepts of Christ. So also that other earth, which receives into it all the saints, may first imbue and mould them by the precepts of the true and everlasting law, that they may more easily gain possession of those perfect precepts of heaven, to which nothing can be added. And in heaven there will truly be what is called the "eternal gospel" and that testament that is always new, which shall never grow old. — ON FIRST PRINCIPLES 3.6.8 Origen of Alexandria : But who could more properly speak to us about who God is than the Son? "For no one knows the Father except the Son." We too aspire to know how God is Spirit as the Son reveals it and to worship God in the Spirit that gives life and not in the letter that kills. We want to honor God in truth and no longer in types, shadows and examples, even as the angels do not serve God in examples and the shadow of heavenly realities but in realities that belong to the spiritual and heavenly order, having a high priest of the order of Melchizedek as leader of the saving worship for those who need both the mystical and secret contemplation. — COMMENTARY ON THE GOSPEL OF John 13.146 Origen of Alexandria : The apostle says with reference to the law that they who have circumcision in the flesh "serve as the copy and shadow of heavenly things." And in another place, "is not our life on earth a shadow?" If then both the law that is on the earth is a "shadow" and all our life that is on earth is the same, and we live among nations under the "shadow of Christ," we must consider whether the truth of all these shadows will be learned in that revelation when, no longer "through a mirror and darkly," but "face to face" all the saints shall be counted worthy to behold the glory of God and the causes and truth of things. And the pledge of this truth being already received through the Holy Spirit, the apostle said, "Even if we have known Christ after the flesh, yet now henceforth we know him no more. — ON FIRST PRINCIPLES 2.6.7 Origen of Alexandria : Since, however, "when he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word which Jesus had spoken," we must admit, as far as the literal meaning is concerned, that, after the Lord was raised from the dead, the disciples understood that the things said about the temple refer to his passion and resurrection, and they recalled that the saying, "in three days I will raise it up" indicated the resurrection. It was then that "they believed both the Scripture and the word which Jesus had spoken," since there is no earlier testimony that they had believed the Scripture or this word which Jesus spoke. For faith is, strictly speaking, the acceptance with one's whole soul of the object of faith at baptism. But as for the anagogical meaning, since we previously mentioned the resurrection from the dead of the whole body of the Lord, we must know that the disciples—once they were reminded through the fulfillments of the Scripture which they had not thoroughly understood when they were in this life and once it was brought before their eyes and made manifest that it contained an example and shadow of certain heavenly things—believed what they formerly did not believe, and believed the word of Jesus as he who spoke it intended, which they had not understood before the resurrection.For how can one be said to believe the Scripture in the proper sense, when one does not perceive the meaning of the Holy Spirit in it which God wants to be believed, rather than the intent of the letter? According to this, we must say that none of those who walk according to the flesh believe in the spiritual meanings of the law, whose first principle they do not even imagine. — COMMENTARY ON THE GOSPEL OF John 10.298-300 Theodoret of Cyrus : The divine apostle, by "shadow of the heavenly things" referred to the worship according to the law and confirms his statement with a scriptural testimony. — INTERPRETATION OF Hebrews 8