The Gospel According to St. John; commentaries on Hebrews and 1–3 John

The Levitical Sacrifices expressed, as we have seen, several great ideas, the ideas of atonement and fellowship resting upon the idea of a covenant. They brought before the people in vivid types thoughts of cleansing and divine communion through which God realised the gracious purpose which He made known when He took them to Himself. Under outward forms and limitations they shewed how man might yet reach the destiny for which he was created.

The self-sacrifice of Christ upon the Cross fulfilled absolutely all that was thus shadowed forth. That Sacrifice is presented to us in the Epistle under three distinct aspects:

(1) As a Sacrifice of Atonement (ix. 14, 15);

(3) As a Sacrifice which is the groundwork of a Feast (xiii. 10, 11).

In each respect it had a spiritual, an eternal, a universal validity, where the type had been necessarily external and confined.

These several aspects are considered in detail in the notes on the passages which deal with them, but there is one common feature which may be more conveniently noticed here. In the animal sacrifices of the Law two points are carefully distinguished which our own habits of thought lead us more or less to confuse, the killing of the victim and the application of the blood. The killing was properly the act of the person on whose behalf the victim was presented, or, in the case of a public sacrifice, of the representative of the people. The application of the blood was the office of the priests only. Christ was Offerer at once and Offering. In Him the victim and the people and the priest were one. He therefore performed both acts, He offered Himself through the eternal Spirit (ix. 14), and so by the surrender of life He fulfilled the work of the people, of the humanity which He had assumed. Through His Blood He entered into the Divine Presence and cleansed the heavenly archetypes of the earthly sanctuary (ix. 12, 23), and so by the impartment of a new life He fulfils the work of the priest, having realised In His divine-human nature the end of man's existence.

The direct references to Christ's Death are naturally less frequent than the references to His Blood. Death, with its unnatural agony, was the condition, under the actual circumstances of fallen man, whereby alone the Life of the Son of man could be made available for the race (ii. 9, 14; comp. 1 Cor. xi. 26; Rom. v. 10; vi. 3 f.; Phil. ii. 8; iii. 10; Col. i. 22). The Blood was the energy of Christ's true human life, under the circumstances of earth, whereby alone man's life receives the pledge and the power of a divine glory (see Addit. Note on v. 12).

Thus the two—the Blood and the Death—correspond generally with the two sides of Christ's work, the fulfilment of the destiny of man as created and the fulfilment of this destiny though man has fallen. The first would have been necessary even though sin had not interrupted the due course of man's progress and relation to God. It becomes necessary therefore, in order to gain a complete view of the Sacrifice of Christ, to combine with the crowning act upon the Cross His fulfilment of the will of God from first to last (x. 5 ff.), the Sacrifice of Life with the Sacrifice of Death. And when we look back over the facts of Christ's Sacrifice brought forward in the Epistle we notice two series of blessings gained for men by Him, the one series answering to the restoration of man's right relation to God which has been violated by sin, and the other answering to the fulfilment of the purpose of creation, the attainment by man of the Divine likeness: on the one side we recognise a re-opened entrance into the Holiest closed against fallen man and fresh access to God, on the other side sovereignty over 'the house' and free intercourse with God.

*Additional Note on* ix. 16. *The meaning of diatheke in* ix. 15 ff.

(1). The meaning of diatheke in the N. T. must be determined in the first instance by the use of the word in the lxx. In the lxx. diatheke and diatithemai are the regular representatives of Hebrew and Hebrew (with two exceptions: Deut. ix. 15 hai duo plakes ton marturion, 1 K. xi. 11 tas entolas). In one place (Zech. xi. 14) diatheke represents the more specific idea of 'brotherhood' (Hebrew) (comp. Ed. 5, Ps. ii. 7). Elsewhere it has uniformly the meaning of Covenant in the translation of the books of the Hebrew Canon (so in the three other places where it represents other words than Hebrew: Ex. xxxi. 7 [Hebrew]; Deut. ix. 5 [Hebrew]; Jer. xli. (xxxiv.) 18 [Hebrew]; compare also Lev. xxvi. 11; Ezek. xvi. 29); and, as representing Hebrew, it is applied to a covenant between peoples (Josh. ix. 6; Jud. ii. 2) and between persons (1 Sam. xxiii. 18; 2 Sam. iii. 12 f. &c.; Mal. ii. 14). The same sense is preserved in the Apocrypha except in Ecclus. xxxviii. 33 diatheken lrimatos ou dianoethesantai, and xlv. 17 en diathekais primaton, where it appears to have the original and wider sense of 'disposition,' 'arrangement.' There is not the least trace of the meaning 'testament' in the Greek Old Scriptures, and the idea of a 'testament' was indeed foreign to the Jews till the time of the Herods: comp. Jos. Ant. xiii. 1, 16, 1; xvii. 3, 2; B. J. ii. 2, 3.

Suntheke, the ordinary word for covenant, is very rare in the lxx., though it is used several times by the later translators (Aqu. 8ymm. Theod.) as the rendering of nT|. The choice of diatheke to express the notion of a divine covenant is easily intelligible. In a divine 'covenant' the parties do not stand in the remotest degree as equal contractors (suntheke). God in His good pleasure makes the arrangement which man receives, though he is not passive (2 K. xi. 17). Such a covenant is a 'disposition,' an 'ordainment,' an expression of the divine will which they to whom it is made reverently welcome.

(2). In classical writers, on the other hand, from the time of Plato, diatheke generally means 'a testament,' 'a will,' a 'disposition' (of property, &c.) to take effect after death; though the more general sense of 'arrangement,' 'agreement,' is also found (Arist. Av. 440).

(3). Philo (de nom. mut. §§ 6 ff.; i. 586 f. M.) refers to a treatise of his on 'Covenants' (diathekai), which has unfortunately been lost. But in the same context he states the general idea which he attached to a Divine diatheke. 'Covenants' he says 'are written for the benefit of those who are worthy of bounty. So a Covenant is a symbol of grace, which God sets between Himself Who extends the boon and man who receives it' (l.c.). And directly after he presents God Himself as 'the highest kind of Covenant, the beginning and source of all graces.' In another phrase of the passage he shews how easy it was to pass from the sense of 'covenant' to 'will': '[God] acknowledges that He will leave to the sinless and blameless an inheritance by terms of a covenant (kata diathekas), which it is fitting for God to give and for a wise man to receive. For He says: I will place My Covenant between Me and thee' (Gen. xvii. 2). Comp. de sacr. Ab. § 14 (i. 172 f. M.).

Josephus uses the word several times for 'will' (Ant. xvii. 3, 2; 9, 7; B. J. ii. 2, 3), and he appears to avoid the phrases of the lxx. e kibotos tes diathekes and the like, using kibotos only.

(4). In the N. T. the sense of 'covenant' is unquestionable, except in two passages: Gal. iii. 15; and the passage under consideration (Heb. ix. 15 f.). For the former passage see Bp. Lightfoot's note, who defends the sense 'covenant.' Compare Matt. xxvi. 28 and parallels; Acts iii. 25; vii. 8; and notice the plural: Rom. ix. 4; Gal. iv. 24; Eph. ii. 12 (Wisd. xviii. 22; Ecclus. xliv. 11; 2 Macc. viii. 15).

(5). The Latin renderings of diatheke are instructive. In the N. T. the rendering is uniformly testamentum, even where the sense of covenant is unquestionable (Lk. i. 72; Acts iii. 25 (d. dispositionis); vii. 8 (d. dispositionem); Rom. xi. 27) and in quotations from the 0. T. where faedus stands in the Vulgate rendering of the O. T. itself: Jer. xxxi. 31 (c. viii. 8). The rendering is undoubtedly due to the Old Latin translation which Jerome in his cursory revision left untouched. The first translators naturally gave the ordinary equivalent of diatheke. It is, however, not unlikely that in the common language testamentum was not restricted to the classical sense of will but had the wider meaning of charta testium subscriptionibus firmata, which is not uncommon in later ecclesiastical documents. See Du Cange s. v.

Even in the 0. T. the Old Latin rendering had such authority that the phrase arca testamenti occurs four times (Ex. xxx. 26; Num. xiv. 44; 2 Regg. vi. 15; Jer. iii. 16) for the common rendering arca foederis; and so in Mal. iii 1 we have angelus testamenti; comp. Zech. ix. 11 and Dan. iii. 34 (Vulg.); xi. 28, 30, 32; Is. xiv. 13.

Elsewhere (except in the version of the Psalms taken from 0. L. where Jerome has pactum), the rendering of JV"ty by foedus appears to be universal.

The Syriac Versions transliterate the Greek word.

(6). The Biblical evidence then, so far as it is clear, is wholly in favour of the sense of 'covenant,' with the necessary limitation of the sense of the word in connexion with a Divine covenant. When we pass to the consideration of the sense of diatheke in c. ix. 15 ff. one preliminary remark offers itself. The connexion of vv. 15 — 18 is most close: v. 16 hopoi gar...: v. 18 hothen oude....

This connexion makes it most difficult to suppose that the key-word (diatheke) is used in different senses in the course of the verses, and especially that the characteristic of a particular kind of diatheke, essentially different from the prote diatheke of vv. 15, 18, should be brought forward in v. 16. For it is impossible to maintain that the sacrifices with which the Old Covenant was inaugurated could be explained on the supposition that it was a 'Testament.' Nor does it appear that it could be called a 'Testament' in any sense.

It is then most reasonable to conclude that diatheke has the same sense throughout, and that the sense is the otherwise universal one of 'covenant,' unless there are overwhelming arguments against such a view.

(7). But it is said that there are such arguments: that the mention of an 'inheritance' suggests the thought of 'a will,' and that the phrases thanaton pheresthai tou diathemenou, epi nekrois, hote ze diathemenos require it; and further it is asked how can it be said that a covenant requires 'death' to give it validity?

(8). In answer to those contentions it must be replied that the mention of the 'inheritance' in v. 15 does not appear to furnish any adequate explanation of a transition from the idea of 'Covenant' to that of 'Testament' It is true that Christ has obtained an inheritance (i. 4); and it is also true that He entered on the possession of it through death; but it cannot be said that He 'bequeathed' it to His people. He 'made a disposition' in favour of His people (Luke xxii. 29). By union with Him they enjoy together with Him what is His. But He does not give them anything apart from Himself. It is also of importance in this respect to notice that the thought of the bequeathal of an inheritance by Christ to His people is not supported by any other passage of Scripture (not by Luke xxii. 29).

Again there can be no question that in v. 15 Christ is spoken of as 'the mediator of a new covenant' (comp. vii. 22 engous). Now the conceptions of Christ as the 'Mediator of a Covenant' and as a 'Testator, the 'framer of a will', are essentially distinct' A Covenant is a disposition of things determined by God for man and brought about through Christ: a Testament would be the expression of Christ's own will as to what should be after His death. The thoughts are wholly different; and the idea of death is unable in itself to combine them. The Covenant might include the necessity of the Mediator's Death, but the admission of that necessity does not convert the Covenant into a Testament, or place the Mediator in a position of a Testator. He who fulfils the Covenant may indeed by the Covenant secure rights which He can communicate to others after death, but such a communication is not a testamentary disposition.

Yet further: if the writer had had in his mind the simple fact of the death of a testator it is unintelligible that he should have used language so strange as epi nekrois and pheresthai. Nor is the use of epi nekrois explained by the supposed choice of the words to meet the case of the Old Covenant, to which the idea of a Testament does not apply (yet comp. Lact. Inst. iv. 20).

(9). It does not therefore appear that the sense of 'testament' clears away the difficulties of the passage in itself, or in relation to the context. Is it possible then, on the other hand, to give an intelligible meaning to the passage if the sense 'covenant' is retained throughout? To meet this question fairly it is necessary to recal what has been already said by the Apostle.

The course of thought appears to be this. In v. 15 the two notions of a 'covenant' and a 'death' have been introduced. The death, as it is first presented, is presented as a means for redemption from past obligations. But when it has once been brought forward the question arises: Had it no further meaning in this connexion? The answer is found in a reference to the rites by which covenants were solemnly ratified. A sacrifice was a constituent part of the ratification; and it must be remembered that the sacrifices of the Old Covenant included not only death but also the sprinkling of blood, already touched on in the reference to the Sacrifice of the New Covenant. The early phrases used for making a covenant shew that the idea of death actually entered into the conception of a covenant: PP? GP?, horkia temnein, icere foedus..

In some way or other the victim which was slain and, in some cases at least, divided (Gen. xv. 10, comp. v. 18; Jer. xxxiv. 18 f.), represented the parties to the covenant.

Probably the fundamental idea was that so far as this special arrangement was concerned they had no longer will or life. The arrangement was final and unchangeable.

In ordinary covenants the death of the persons who made the covenant was represented of necessity in symbol only, and both parties were alike liable to change. In the Covenant of the Gospel, Christ, being Himself truly man, represented humanity, at the victims represented the Jewish people at the founding of the Mosaic Covenant; and by His death He fulfilled the Covenant for men eternally, and satisfied the conditions on which forgiveness rests. He showed that the promise of God was inviolable, and He shewed also how man could avail himself of its provisions. The redemption which was accomplished was the pledge of the fulfilment of the promise in the Covenant still to be realised.

For here fresh considerations offer themselves which underlie the argument of the passage. The Covenant to which the writer looks is, as has been seen, not one between man and man, who meet as equal parties, but between man and God. The death of the covenant-victim therefore assumes a new character. It figures not only the unchangeableness of death but also the self-surrender of death.

(10). If then the view be adopted that the sense of diatheke remains unchanged throughout as 'Covenant,' the general force of the argument will be this:

The system, the dispensation, established by Christ corresponds in the truest sense to a New Covenant, and rests upon a Covenant. A Covenant indeed requires for absolute validity the ratification by death, as is conspicuously illustrated by the fundamental covenant-sacrifice in Gen. xv. and by the Covenant with Israel.

And this condition was satisfied by Christ. He was Himself the Covenant-Victim. In this aspect He attested the inviolable force of the Covenant which He established. Not in a figure only, but in reality, He showed how the Covenant was valid and must be valid. He made the new relation of man to God possible and sure. His Death was an atonement for sin, and it was a perfect ratification of the Covenant which He made 'in His blood,' in His life offered and communicated. In Him humanity fulfilled its part. For here we are considering not a Covenant between man and man, but between man and God. And that man may enter into such a relation he must yield up life, that he may receive it again. This Christ has done once for all for men, and in Him, in virtue of His Life, all men can draw nigh to God.

Hence the ceremonies connected with the inauguration of the Old Covenant become fully intelligible. In that case also the life offered was imparted to the people in a symbol. The blood of the victims whose death marked the ratification of the Covenant was sprinkled on the people and on the sanctuary.

It can cause no surprise that the patristic interpretations rest on the sense of 'will.'

It was natural that the Greek Commentators (from Chrysostom downwards) should take the familiar sense of diatheke, and Latin Commentators found it given (apparently) by the text which they used. Yet there are traces of the other idea being still remembered, as in an interesting note of Isidore of Polusium: ten suntheken, toutesti ten epangelian diatheken he theia palei graphe, dia to bebaion kai aparobaton* sunthekai men gar pollakis anatrepontai, diathekai de nomimoi o»thdamos (Err. ii. 196).

¹Skian gar echon ho nomos ton mellonton

iii. The Old Sacrifices and the New: the abiding efficacy of Christ's One Sacrifice (c. x. 1—18).

In the preceding section the writer of the Epistle has pointed out the completeness of the one single High-priestly work of Christ in comparison with the crowning service of the Old Covenant on the Day of Atonement. He once for all was offered (c. ix. 28); and in due time, coming forth from the Divine Presence, He will proclaim the consummation of His work. Thus He stands in sharp contrast to the Levitical High-priests. Their work was repeated because it was essentially imperfect. In other words, that which seemed to give it special attractiveness and power, as appealing sensibly to the worshipper year by year by a visible and impressive service, was a sign of its inefficacy and transitoriness to those who looked deeper. Because the Law witnessed to something which it did not include or convoy, its message was given again and again. This thought is now extended from the general representative sacrifice to the Levitical sacrifices generally. The Apostle points out (1) the inherent weakness and the provisional office of these sacrifices (x. 1—4); and, in contrast with these, (2) the true nature of the Sacrifice of Christ (5—10). He then shews (3) the perpetual efficacy of Christ's Sacrifice from His present position of Kingly Majesty (11—14); and (4) the consequent fulfilment in Him of the prophetic description of the New Covenant (15—18).

(1) vv. 1—4. The essential inadequacy of the Legal sacrifices to remove sin.

The sacrifices of the Mosaic system could not bring teleiosis, for just what they did once they did afresh when the time came round (v. 1); and such repetition could not have been required if they had been spiritually efficacious (v. 2). Viewed in their real character they were designed to declare a need which they did not satisfy (v. 3); and which essentially they could not satisfy (v. 4).

¹For as having a shadow only of the good things to come, not the very image of the objects, the Law can never, by the same sacrifices which they offer year by year, make perfect for ever those who come to worship. ²Since in that case would they not have ceased to be offered because the worshippers would have had no more conscience of sins, when they had been cleansed once for all? ³But in them sins are called to remembrance year by year;?for it is impossible that blood of bulls and goats should take away sins.

(1). skian...teleiosai] The sentence is complicated, and the natural order of the words is modified by the desire of the writer to emphasise the main ideas of his statement. If we adopt the reading dunatai the rendering appears to be fairly clear: For as having a shadow only of the good things to come, not the very image of the objects, the Law can never, by the same sacrifices which they—the appointed ministers of the system—offer year by year, in a continually recurring cycle, make perfect for ever those who come to God on the way which it opens.

In this rendering it is assumed that the two phrases kat' eniauton and eis to dienekes are placed (irregularly) at the head of the clauses to which they belong in order to bring out the conceptions of 'yearly repetition' and 'perpetuity' of effect, which respectively characterise the Old and New Covenants.

The same purpose of emphasis explains the fact that eis to dienekes precedes the verb to which it belongs, while elsewhere it follows it: vv. 12, 14; vii. 3.

The connexion of eis to dienekes with agathon, ouk auten ten eikona ton pragmaton, kat' teleiosai is further supported by the parallel in v. 11 where the words kath' hemeran, tas autas prosph. th, exactly correspond with kat' eneauton, tais autois th. hos prosph., and perielein hamartias with eis to dien. tel. It also agrees better with the sense of eis to dienekes.

If eis to dienekes is joined with prospherein in the sense of the Vulgate indesinenter, 'without cessation' 'as long as the Law lasts,' it loses the peculiar force which it has elsewhere of marking an act which issues in a permanent result, permanent in continuous duration and not only in successive repetition; and it is specially difficult to suppose that the same combination of words should be used differently in the same chapter.

skian gar echon...ouk auten ten eik.] For as having a shadow of the good things to come the Law...Vulg. Umbram enim habens...non ipsam imaginem rerum... The emphatic position of the participle (as opposed to ho gar nomos skian echon) contrasts forcibly the nature of the Law with the nature of Christ's work which has been just set forth. The iteration, the inefficacy, the transitoriness of the services of the Law which culminated in that on the Day of Atonement, followed from the fact that it 'had a shadow only of the good things to come.' It could provide nothing more than symbolic, and therefore recurrent, offerings, which in different ways witnessed to an idea that they were inadequate to fulfil.

The words contain one of the very few illustrations which are taken from art in the N.T. The 'shadow' is the dark outlined figure cast by the object — as in the legend of the origin of the bas-relief— contrasted with the complete representation (eikon) produced by the help of colour and solid mass. The eikon brings before us under the conditions of space, as we can understand it, that which is spiritual: Rom. viii. 29; Col. i. 19 (with Lightfoot's note); iii. 10.

Compare Cic. De Offic. iii. 17. 69 Nos veri juris germanatque justUiw solidam et expressam effigiem nullani tenemus, umbra et imaginibus utimur. *Pro Cloelio, c. v. 12.

The figure is common in Philo. See de migr. Abr. § 2 (i. 438 M.); de conf. ling. § 37 (i. 434 M.).

See c. viii. 5 note.

Chrysostom explains the language (inadequately) of the outline in contrast with the finished picture. heos men gar an hos en graphe periage tis ta chromata skia tis estin, hotan de to anthos epaleipse tis kai epichrise ta chromata, tote eikon ginetai (so Alcuin).

Comp. Euthym. Zig. tes skias teleiosis ho dia ton chromaton apartismos, egoun he eikon.

The difference between the 'shadow' and the 'image' is well illustrated by the difference between a 'type' and a 'sacrament,' in which the characteristic differences of the Old and New Covenants are gathered up. The one witnesses to grace and truth beyond and outside itself: the other is the pledge and the means through which grace and truth are brought home to us.

Hence many saw in 'the good things to come' the sacraments of the Christian Church; and Theophylact, accepting this interpretation, carries our thoughts still further. As the image is better than the shadow, so, he argues, will the archetype be better than the image, the realities of the unseen world than 'the mysteries' which now represent them.

One other point is to be noticed. Things visible and sensible are the shadows: things unseen and spiritual are the substance. The whole world is made for us a shadow of some unimaginable glory.

ton mell. ag.] of the good things to come, the blessings which belonged to eneauton tais autais thusiais has prospherousin sie to dienekes oudepote dunatai tous proserchomenous

1 auton

1 tais autais...dunatai. See Additional Note. teleiosai: katharisai D?*.

the 'coming age' (c. vi. 5), 'the coming order' (c. ii. 5). These are here spoken of as future from the standpoint of the Law. And, though they were essentially realised by the accomplishment of Christ's work (c. ix. 11 toe genomenon ag.), they still remain in part yet future in regard to man's full enjoyment of them (c. xiii. 14).

ton pragmaton] 'the real objects.' The word is unusual in this sense. It expresses ta mellonta agatha so far as they were embodied. Comp. c. vi. 18; xi. 1.

kat' eniauton] The words go with the whole clause. The reference is not exclusively to the services of the Day of Atonement, but to the whole sacrificial system of the Law, completed in a yearly cycle, which started (so to speak) from the 'continual' burnt-offering and was crowned on the Day of Atonement 'once in the year' (c. ix. 7). Year by year, when all had been done only to be repeated, the powerlessness of the legal atonements was vividly set forth. And on the other hand (this thought lies behind) all the Levitical sacrifices, the daily sacrifices habitually offered by the priests (v. 11), and the single yearly sacrifice of the High-priest, found their fulfilment in Christ.

tais autais...] The identical repetition was a sign of the powerlessness of the system. It could provide nothing fresh. And yet further, what it had once done it did again. Evidently therefore the effect was as inadequate as it was unalterable.

hos prospherousin] which they, the appointed ministers of the system, offer. For this impersonal use of the plural, compare John xv. 6; xx. 2; Apoc. xii. 6; Matt. vii. 16; Mk. x. 13; Lk. xvii. 23. It is far less natural to take the subject from tous proserchomenous.

eis to dien....tous proserch. teleiosai] make perfect for ever—so that the effect once obtained lasts onwards without break—those worshippers who come to God through the High-priest or priests. The whole congregation is included in the title, which cannot be limited either to the priests or to special offerers. The daily sacrifices and the sacrifices on the Day of Atonement were for all.

teleiosai] See Additional Note on ii. 10.

eis to dienekes] Vulg. indesinenter, O. L. in frequentiam. The phrase is found in the N. T. only in this Epistle: vv. 12, 14 (Vulg. in sempiternum); vii. 3 (Vulg. in perpetuum) note. As distinguished from eis ton aiona it expresses the thought of a continuously abiding result. The former phrase looks to the implied absence of limit while eis ti dienekes affirms uninterrupted duration in regard to some ruling thought.

oudepote] v. 11. The use of this temporal negative in place of the simple negative emphasises the thought of the many occasions, of the long experience, by which the inefficacy of the sacrifices was shewn.

The word oudepote is rare in N.T. (in Epp. only here and 1 Cor. xiii. 8 oudepote piptei). The use in Matt. xxi. 16, 42 (oudepote anegnote) is instructive.

tous proserchomenous] See c. vii. 25 note.

(2). The inefficacy of the sacrifices is proved by their repetition. If it be said that the repeated sacrifice dealt only with the later sins; the answer is that we have to deal with sin and not with sins only: to be assured that teleiosai. ²epei ouk an epausanto prospheromenai, dia to medemian echein eti suneidesin hamartion tous latreuontas hapax kekatharismenous; ³all' en autais anamnesis

2 om. ouk E* syr vg (lat). om. heti D?*. tous: + de D?*.

our true relation with God has been re-established. A sacrifice which effects this for humanity, and we need no less, cannot be repeated.

epei ouk han...] Vulg. alioquin cessassent...O.L. nam nec cessassent... The words are a question which is followed up by alla v. 3. 'Since in that case (Else), would they not...? but in fact...'

For epei see c. ix. 26 note.

epaus. prospheromenai] So frequently with an active participle: Acts v. 42; vi. 13 &c.

suneidesin ham.] Vulg. conscientiam peccati. Compare 1 Pet. ii. 19 (suneidesis theou), (in 1 Cor. viii. 7 sunetheia tou eidolou not suneidesei tou eid.).

For suneidesis see c. ix. 9 Additional Note.

tous latreuontas] Vulg. cultores. The worship would still continue though the necessity for atoning sacrifices had ceased to exist. Comp. Apoc. xxii. 3 f.; c. ix. 9.

Latruein is used absolutely for divine worship c. ix. 9; Lk. ii. 37; Acts xxvi. 7; Phil. iii. 3 (hoi pn. theou latr.).

hapax kekatharismenous] when they had once for all been cleansed. The effect of the cleansing is regarded in its continuance, and not in its actual accomplishment (Eph. v. 26 katharisas). Compare v. 10 hegiasmenoi. Such permanent cleansing would have involved teleiosis (v. 1). The application of the virtue of the one effectual sacrifice would have met the wants of every true worshipper. The case of a single body of worshippers is taken, but the principle holds true of ail.

For katharizein see c. ix. 14, 23; Tit. ii. 14; and for hapax c. vi. 4 note, ephapax vii. 27.

(3), (4). The Levitical sacrifices had however an important function to fulfil in the discipline of men. The repetition, which showed their inefficacy, kept alive the sense of sin. They were, in the words of Primasius: Accusatio infirmitatis, non virtutis ostensio. In eo enim quod offerebatur, redargutio peccatorum; in eo quod semper offerebatur, redargutio infirmitatis ejusdem sacrificii.

Comp. Euth. Zig. to men thuein elenchos hamartematon, to de aei apodeixis astheneias.

(3). all' en aut.] But in them sins are called to remembrance...That is: 'so far from the sacrifices being discontinued because they have fulfilled their work, they serve in fact to keep alive the recollection of sin as a present burden.' This seems to be on the whole the simplest and most natural explanation of alla. It is however possible to take epei...kekatharismenous as parenthetical, and to take alla as introducing a direct continuation of v. 1, oudepote dunatai...alla...

anamnesis ham.] not simply 'a remembrance' or 'a record made' of sins (Vulg. commemoratio peccatorum), but a calling to mind of sins, whereby men are put in remembrance of them by a divine institution. This is more than a public acknowledgment and confession of sins, such as at present (and by immemorial usage) forms an important part of the synagogue service for the Day of Atonement.

So Philo speaks of sacrifices as a hupomnesis of sins (De plant. Noe, § 25; De vit. Mos. iii. § 10), but when they are rightly offered he assigns to them real efficacy (de vict. § 7). Compare Num. v. 15 (lxx.) thusia mnemosunou anamimneskousa hamartian, of which the opposite is expressed in v. 17 (ton hamartion kat' eniauton,?adunaton gar haima tauron kai

4 tragon kai tauron

3 kat' en.: +¨ginetai D?* vg. 4 taur. kai tr. ACD? vg syrr me: tr. kai taur. ' æg.

hamartion...ou me mnesthesomai.eti).

Under the new Covenant God Himself does not remember the sins of His people, still less does He bring them solemnly to their remembrance.

The use of the word anamnesis suggests a contrast between the Jewish sacrifices and the Christian Eucharist In them there was anamnesis hamartion. They were instituted to keep fresh the thought of responsibility: that was instituted, in Christ's words, eis ten emen anamnesin (Luke xxii. 19; 1 Cor. xi. 24 f.), to bring to men's minds the recollection of the redemption which He has accomplished. The word is not found elsewhere in the N.T. Hanamimneskein (act.) occurs 1 Cor. iv. 17; 2 Tim. i. 6.

In the lxx. anamnesis is found Lev. xxiv. 7 (comp. ii. 2); Num. x. 10; Wisd. xvi. 6. Comp. [Sym.] Ps. vi. 6; cxxxiv. 13.

kat' eniauton] The words are repeated from v. 1. The thought of sin is brought homo in various aspects by the whole system of sacrifice year by year.

(4). adunaton...aphairein] Vulg. possibile est...sanguine...auferri V.; O.L. difficile...est...

The spiritual inefficacy of the Levitical sacrifices, which was indicated by their repetition, is patent also from their very nature. The physical suffering and death of an irrational creature—unwilling and unconscious—can make no atonement for man's sin. Man can have no true fellowship with such beings. Such a sacrifice cannot be more than a symbol, a sign.

tauron kai tragon] c. ix. 12 f.; 19. The sacrifices of the Day of Atonement still suggest the general language. Comp. Ps. l. 13.

aphairein ham.] Is. i. 16 aphelete ponerias apo ton psuchon (HebrewPfJ). Ex. xxxiv. 7, 9 apheleis su tas hamartias hemon (HebrewP^9). Lev. x. 17 hina aphelete ten hamartian. Num. xiv. 18 aphairon anomias kai adikias kai hamartias. Ecclus. xlvii. 11 kur. apheile tas ham. autou.

The phrase does not occur elsewhere in the N. T. except in a quotation: Rom. xi. 27 hotan aphelomai hamartias (Is. xxvii. 9 lxx.). It is not unfrequent in the lxx. The image appears to be that of the removal of a load bound upon the sinner. Compare Jer. xi. 15; Zech. iii. 4.

Contrast v. 11 perielein, both in form and tense.

The limited yet real power of the Levitical sacrifices has been recognised in c. ix. 13.

(2) 5—10. The one valid sacrifice of the perfect fulfilment of the Will of God offered by Christ.

In the last paragraph the inefficacy of the Levitical sacrifices has been brought out. In this paragraph Christ's efficacious sacrifice of Himself is placed in contrast with them.

The argument is expressed in the language of a Davidic Psalm.

The Christ coming into the world gives utterance to the conviction of man that the only sacrifice which he can offer to God is perfect obedience (vv. 5—7). In doing this He contrasts the fulfilment of the will of God with the Levitical sacrifices so as to abolish the latter by the former (vv. 8, 9). He obeys perfectly; and of the fruits of His obedience men are made partakers (v. 10).

Psalm xl. is regarded with probability as an expression of David's feeling towards the close of his persecution by Saul, when the promised kingdom was now in near view. The present text of the Psalm consists of two parts which differ widely in general tone. The second part (vv. 13—18) cannot be applied to the Messiah (v. 13); and most of it (vv. 14—18) occurs again in the Psalter, with slight variations, as Ps. lxx.

The first part (vv. 1—12) stands out from the writings of the Old Testament as giving not only a view of the essential inadequacy of external sacrifices but also a clear indication of that which they represent and of that which fulfils the idea to which they bear witness. In the contemplation of God's mercies, and in the declaration of God's righteousness, the Psalmist feels that no offering of that which is without the worshipper can rightly convey the return of gratitude or make atonement (sin-offering). Nothing but perfect self-devotion answers to the claims of God and man's desire.

Such a confession, which embodies the aspiration of man, and rises above his power of fulfilment, describes what Christ has done as the Son of man, through whom man's ideal has been realised (c. ii. 6 ff.; Ps. viii.). Thus the words are rightly applied to Him. His power to do the will of God corresponded with His purpose to do it. That will being once accomplished for humanity by its perfect representative, the use of sacrifices was done away.

The words in their original context gain fresh force from a comparison with 1 Sam. xv. 22. David, the true divine type of a king, spontaneously embodied the principle which Saul, the human type of a king, violated to his own overthrow.

The writer of the Epistle follows the rendering of the lxx. with some slight differences, holokautomata (lxx., Hebr. holokautoma): eudokesas (lxx., Hebr. etesas, compressing also the last verse (tou poiesai, ho theos, to thelema sou: lxx. tou poiesai to thelema sou, ho theos mou, heboulethen...). The lxx., as is well known, differs from the Hebrew in one remarkable clause: for Hebrew<i reph EE}$ ears hast thou opened (dug) for me, it gives soma de katertiso moi. There can be no question that this is the true reading of the Greek. The conjecture that soma is an early blunder for otia (the reading of the other Greek versions) cannot be maintained in the face of the evidence. The rendering must therefore be considered to be a free interpretation of the original text. In this respect it extends and emphasises the fundamental idea. The 'body' is the instrument for fulfilling the divine command, just as the 'ear' is the instrument for receiving it. God originally fashioned for man in his frame the organ for hearing His voice, and by this He plainly shewed that he was made to obey it.

?Wherefore when He entereth into the world, He saith

Sacrifice and offering Thou wouldest not,

But a body didst Thou prepare for me;

?In whole burnt-offerings and sacrifices for sin Thou hadst no pleasure:

?Then said I, Lo, I am come (in the roll of the book it is written of me) to do, O God, Thy will.

?Saying above, Sacrifices and offerings and whole burnt-offerings and offerings for sin Thou wouldest not (the which are offered according to the Law),?then hath He said, Lo, I am come to do Thy will. He removeth the first that He may establish the second. ¹?In which will we have been sanctified through the offering of the body of Jesus Christ once for all. tragon aphairein hamartias.?Dio eiserchomenos eis ton kosmon legei thusiae kai prosphorae ouk ethelesas, soma de katertiso moi.

. aphairein: aphelein (apherein) '*.

5 soma: ears syr hl mg.

(5). dio eiserch. eis ton kosmon] Wherefore....Because the Levitical sacrifices were essentially ineffective the Christ speaking through the Psalmist or, to express the same idea otherwise, the Psalmist giving utterance to the highest thought of man which Christ alone can realise, recognised the fact, and offered the reality of rational self-surrender which they represented.

The words when He entereth into the world (Vulg. ingrediens mundum; O. L. incedens in orbem) are not to be confined to the moment of the Incarnation though they found their complete fulfilment then. They apply to each manifestation of Christ in the realm of human life (John i. 9; comp. vi. 14; xi. 27). The entrance of the divinely chosen King upon His earthly Kingdom corresponds with the entrance of the Son of man upon the inheritance of the world.

The words, it will bo observed, assume the preexistence of the Christ. It is worthy of notice that Phllo especially affirms of the Logos that 'he came not in visible form': de prof. § 19 (i. 561 M.); comp. Quis rer. div. hær. § 9 (i. 479 M.).

On the thought of Christ 'entering into the world' Primasius says: Quando, qui ubique præsens erat sed tamen invisibilis, factus postea homo visibilis mundo apparuit, quodammode ubi orat illuc ingressus.

legei] The words of the Psalmist are ideally the words of the Christ; and they are not past only but present Compare c. i. 6 f.; iii. 7; v. 6; viii. 8. No person is named. The thought of the true speaker is present to the mind of every reader.

Thus. kai prosph....holok. kai peri ham.] The two pairs of words give a complete view of the Jewish sacrifices. The first pair describe them according to their material, the animal-offering (HebrewP3|) and the meal-offering (HebrewHty?). The second pair give in the burnt-offering (EebrewnfiV) and the sin-offering (HebrewP$ph&), representative types of the two great classes of offerings, eucharistic offerings, which belonged to the life of the Covenant, and expiatory offerings, which were provided for the restoration of the life of the Covenant.

In themselves, this is laid down generally, the sacrifices gave no pleasure to God. Their value was in what they represented. Under this aspect that which corresponds to the first pair is distinctly stated (soma katertiso moi). The aspirations and wants expressed by the second pair find their complete satisfaction in the fulfilment of the will of God by the Son of man through suffering and death (v. 7).

Several passages in the O. T. recognise the powerlessness of sacrifices in themselves: 1 Sam. xv. 22; Ps. l. 8 ff.; li. 16 ff.; Hos. vi. 6; Is. i. 10 ff.; Jer. vii. 21 f. But these words of Ps. xl. go further: they point to a perfect service, and perhaps to the sacrifice (death) of one who has served perfectly.

soma katertiso moi] a body didst thou prepare for me, Vulg. corpus aptasti mihi. The King, the representative of men, recognises in the manifold organs of His personal power—His body—the one fitting means for rendering service to God. Through this, in its fulness, He can do God's will. Not by anything outside

¹?olokautomata kai peri hamartias ouk eudokesas.?tote eipon Idou heko, en kephalidi bibliou gegraptai peri emou,

6 holokautomata: -toma D?*. 7 Idou: + ego D?*. syr vg. om. heko '*. gegr.: + gar D?*.

Himself, not by animals in sacrifices, not by the fruits of the earth in offerings, but by the use of His own endowments as He is enabled to use them, He will accomplish that which God designed for Him to do.

It will be seen that the idea in this clause is that of a perfect life irrespective of any thought of sin. Man as created had for his end this perfect exercise and perfect development of every human faculty that so he might bring all to God, fulfilling in this way the conception of sacrifice. And sin has not altered the obligation: Rom. xii. 1 f.

Some ancient thinkers regarded the humanity of Christ as the final cause of all created things (comp. Epp. of St John, pp. 291 f). The thought throws light upon the gradual progress of the world throughout the ages, the humanity of Christ holding out the promise of the unity of men and of Creation in man.

The tense of katertiso does not mark any point in time. The divine act is supratemporal (comp. c. i. 2 etheken). The words are the confession of the Christ at each moment of His entrance on a fresh stage of His historic work.

The verb katartizein suggests the thought of the 'many members' fitly framed together for varied and harmonious service. The body of man, like 'the world' itself (c. xi. 3 katertisthai tous aionas), consists of parts which fulfil different functions and contribute in their measure to the effect of the whole. These require to be brought into due relation in the individual by discipline and help (1 Thess. iii. 10; Gal. vi. 1; c. xiii. 21; 1 Pet. v. 10); even as the individuals have to be duly brought together in the Christian society (1 Cor. i. 10; 2 Cor. xiii. 9, 11), through the work of the appointed ministry (Eph. iv. 12).

(6). holokautomata...ouk eudok.] For the construction with acc. compare Matt. xii. 18 hon (not eis hon) eud. (from lxx.); and so not unfrequently in lxx.

In N. T. eudokein is commonly found with en: v. 38 (lxx.); Lk. iii. 22; 2 Cor. xii. 10: and it is also found with inf.: Lk. xii. 32.

Holokautoma, which occurs again in Mk. xii. 33, is the habitual rendering in lxx. of Hebrewrtyi$, 'that which ascends,' i.e. in the flame to heaven, rather than to the altar.

The phrase peri hamartias is used as a compound indeclinable noun: e.g. Lev. vii. 27 houtos ho nomos ton holok....kai peri hamartias....

(7). tote eipon...] then said I...at the time when the Divine Will was made clear: when it was seen that no eucharistic offerings could satisfy the divine claim to grateful service; and no expiatory offerings do away with sin.

heko] I am come, not 'I will come' or 'I come.' Obedience is immediate and complete. This sense of the will of God was, as it were, the Master's call in the heart, and the servant's answer was in the new connexion: 'Here am I' (Is. vi. 8).

For heko compare John viii. 42; 1 John v. 20; v. 37.

en keph. b. g.] Vulg. in capite (O. L volumine) libri. The interpretation of the original Hebrewfyf 31P$ I^zGP^I en eilemati b. Aqu.) is uncertain. tou poeisai, ho theos, to thelema sou.?anoteron legon hoti thusias kai prosphoras kai holokautomata

8 thusias kai prosphoras '* ACD?* vg syr vg me the: -ian kai -an S'* syr hl.

Perhaps the simplest rendering is: in the book-roll (the roll of the Law) a law is written for me, which lays down perfectly my duty. The King acknowledges a definite standard of the will of God, before He undertakes to aim at fulfilling it. The peri emou of the lxx. is not inconsistent with this sense. The Law which foreshadowed the duties of a King of Israel (peri emou) was the rule of the King's life. Here the reference appears to be quite general: John v. 39.

The word kephalis is of difficult interpretation. It is generally supposed that the word, which was used for the capital of a shaft, was applied to the little knobs (cornua) at the ends of the stick round which the roll was wound, and then to the roll itself. But it does not appear that any example of this sense of the word is found. Others think that the sense of 'roll' was derived from the Rabbinic usage of HebrewDp 'to roll,' 'to fold' Buxtorf, Lex. Rabb. p. 2090); but no instance of the application of the word to a manuscript roll is quoted. The general meaning of 'roll,' however derived, is found elsewhere in lxx.: Ezek. ii. 9; iii. 1 f.; Esdr. vi. 2; and in Aquila Is. viii. 1 where the lxx. has tomos. Comp. Euth. Zig.: ohi Ebraioi biblia men kalousi ta sungrammata, kephalidas de ta eiletaria (volumina)...eiletariois gar enegraphon kai ou teuchesi tetragonois hos hemeis.

The Latin fathers, taking the translation in capite, were inclined to explain it of some special passage of Scripture, as Gen. i. 1; or Ps. i.; or of Lev. i. 3, as interpreted of Christ. Quidain intelligunt hic initium Genesis, ubi scriptum est In principio, id est in Filio, fecit Deus cælum et terram. Quidam primum Psalmum...Sed quia in his nihil de morte Christi præfiguratur...melius videtur intelligi de initio libri Levitici dictum... (Primas.).

tou poiesai...] The shortening of the verse brings the purpose of the speaker into closer connexion with His coming. At the same time the Greek of the lxx. places that which God willed (to thelema) in sharp contrast with that which did not represent Eis will (ouk hethelesas). The words in the original are different (Hebrewlkfjdkj, dkjfaj).

to thelema sou] The will of God answers to the fulfilment of man's true destiny; and this, as things actually are, in spite of the Fall. Christ, as Son of man, made this will His own and accomplished it. The utterance of the King of Israel expressed man's true aim, which was beyond human reach, and so rightly belongs to the Messiah who attained it. Compare John iv. 34; viii. 29.

On the construction tou poiesai see Additional Note.

(8), (9). anoteron legon...tote eireken] saying above...then hath he said...; Vulg. superius dicens...tunc dixit.... The continuous expression of the divine will is contrasted with the one abiding declaration of its fulfilment by Christ.

(8). thusias kai prosphoras] The plurals seem to be accommodated to holokautomata, which itself generalises the singular (HebrewH^ty) of the original. kai peri hamartias ouk ethelesas oude eudokesas, haitines kata nomon prospherontai,?tote eireken Idou heko tou poiesai to thelema sou. anairei to proton hina to deuteron stese. ¹?en o thelemati hegiasmenoi esmen dia tes proophoras tou hamartias: -ion D?. oude eud.: om. syr vg. kata n. 'AC: kata ton n. SD?.

9 poiesai '* ACD? syr hl txt ægg: + ho theos S '* vg syr vg. 10 esmen hoi S (i.e. menoiesmenoi).

aitines...] such as are offered..., compare v. 11; c. ii. 3 note.

kata nomon] The absence of the article directs attention to the general character of the sacrifices as legal, and not to their specific character as Mosaic. Compare viii. 4; and contrast vii. 5; ix. 19, 22.

anairei] He (i.e. the Christ) removeth, doeth away with (Vulg. aufert). This is the only occurrence of the word in the Epistles except the doubtful reading in 2 Thess. ii. 8. In the sense of 'kill' it is frequent in the Acts. It is not found elsewhere in the N. T. or in the lxx. in the sense of 'removing.' In Classical Greek it is used of laws (to abrogate: Æsch. in Ctes. §§ 16, 39), of wills (to revoke: Is. de Cleon. hær. § 14), of propositions (to deny: Sext. Pyrrh. Hyp. i. 20 § 192; iii. 16 § 119 oi men ethesan, hoi de aneilon, hoi de epeschon peri autou), of appetites (to extinguish: Epict Enchir. ii. 2; comp. Diss. i. 8, 15; ii. 20, 6).

to proton...to deuteron (Vulg. sequens)] the first—the offering outward sacrifices: the second—the fulfilment of the divine will by rational self-devotion.

steese] Vulg. statuat. Compare Rom. iii. 31 (nomon histanomen); x. 3; xiv. 4; Gen. vi. 18, &c.

(10). en o thel. hegiasm. esmen] In which will, Vulg. in qua voluntate...perfectly accomplished by Christ for all time, according to His abiding declaration (eireken), we have been sanctified, as included in its scope. The will of God fulfilled by Christ is regarded not as that through (dia) which, nor as that according to which (kata) men are sanctified. They are included in it, even in that purpose of love which Christ has realised (Eph. i. 7). Compare v. 19; 29; xiii. 20.

The thought of Christians as included in the Father's will, which Christ fulfilled, corresponds with St Paul's thought of Christians being 'in Christ,' an expression which is not found in the Epistle.

For the resolved form egiasm. esmen see c. vii. 20 note; and for the use of the perfect John xvii. 19; Acts xx. 32; xxvi. 18; 1 Cor. i. 2; vii. 14; (Rom. xv. 16).

For the connexion of the redemption of men with the will of God see v. 7 note.

dia tes prosph. tou somatos] through the offering of the body divinely prepared, which offering, slowly matured through life, was consummated on the cross. The clause contains an answer to the question which naturally arises 'How are we sanctified in the will of God?' That will was realised in the perfect life of the Son of man, in which each man as a member of humanity finds the realisation of his own destiny.

Tho use of prosphora (used of Christ's offering only in this chapter and Eph. v. 2) connects the self-sacrifice of Christ with the typical somatos Iesou Christou ephapax. ¹¹Kai pas men hiereus

11 archiereus somatos: haimatos D?*. Iesou: + tou' I. S. 11 hiereus 'D? vg syr hl txt me: archiereus AC syr vg æg.

sacrifices (comp. c. v. 1 note). And the compound name Jesus Christ (c. xiii. 8, 21 only) characterises the completeness of the sacrifice under the divine and human aspects of the Lord's Person. At the same time the specific reference to 'the body,' the appointed organ for doing God's will under particular conditions, emphasises the reference to the totality of Christ's earthly work. Elsewhere in the Epistle He is said to 'offer Himself' (vii. 27; ix. 14, 25 f.). The Western reading haimatos sanguinis, expresses only one side of the whole thought.

ephapax] The word (c. vii. 27; ix. 12) goes with the whole sentence. The sanctification of all believers is completed on the divine side. Comp. v. 14.

(3) 11—14. The efficacy of Christ's sacrifice shewn by His present Majesty.

A view of the efficacy of Christ's present work follows on the general description of His historic sacrifice in Life and Death. This is given by presenting the contrast between the continuous service of the Levitical priests and Christ's position of Royal assurance (11—13); and then shewing the ground of Christ's preeminence in the abiding sufficiency of His one offering for the needs of every member of His Church (14).

¹¹And while every priest {high priest) standeth day by day ministering and offering oftentimes the same sacrifices which can never take away sins, ¹²He, when He had offered one sacrifice for sins for ever, sat down on the right hand of God, ¹³henceforward waiting till His enemies be made the footstool of His feet. ¹?For by one offering He hath perfected for ever them that are sanctified.

11—13. The eleventh verse takes up the three thoughts of v. 1. The Levitical service consists of repeated acts (kath' hemeran, kat' eniauton), and these the same (hai autai thusiai), and essentially ineffective (oudepote d. periel. ham., oudepote d. t. proserch. tel.). On the other hand Christ having offered one sacrifice efficacious for ever took His place on the divine throne in certain expectation of final victory (12, 13).

(11). kai pas men hiereus] And further, there is another characteristic of Christ's priestly work which marks its infinite superiority, while every Levitical priest standeth...He...sat down....Christ's sacrifice is not only pleasing to God, but it has an absolute power: it issues in perfect sovereignty for the Son of man, the representative of men (ii. 9).

For the opposition of the clauses (pas men-houtos de) compare i. 7; iii. 5; vii. 8; ix. 23; xii. 10.

The general term 'priest' (hiereus, Latt. sacerdos) suits the argument better than the specific term 'high-priest' The work of Christ is considered in relation to the whole hierarchical and sacrificial system of Judaism. The Jewish priests 'stand' in their service (Deut. x. 8; xviii. 7).

esteken] standeth, Latt. præsto est. The idea of 'standing' is that of a work still to be done, of service still to be rendered, of homage still to be paid. So the angels stand before God: Is. vi. 5; Lev. i. 19; Apoc. vii. 11. Comp. i. 3 note.

The attitude of the Lord in Acts vii. 56 is explained in the Apostolical esteken kath' hemeran leitourgon kai tas autas pollakis prospheron thusias, aitines oudepote dunantai perielein hamartias. ¹²houtos de mian huper hamartion prosenenkas thusian eis to dienekes ekathisen en dexia tou theou, ¹³to loipon

leit. kath' hem. '*. kai tas au.: om. kai D?*. 12 houtos: autos S. en (ek ') *dexia (') CD?: *ek dexion A.

Constitutions on the supposition that He appears hos archiereus panton ton logikon tagmaton (vi. 30, 5).

See also John iii. 29. 'They also serve who only stand and wait' kath' hemeran...thusias] The divine service and the sacrifices of the Tabernacle and Temple are repeated day by day. This could be said even of the duties of the High-priest: see c. vii. 27 note. The verb leitourgein is found in the N. T. elsewhere only Acts xiii. 2; Rom. xv. 27. For the meaning see c. viii. 2 Addit. Note. The order of the original, by which the thoughts of the identity and frequency of the Levitical sacrifices are brought together (tas autas pol. prosph. thus.), is expressive.

aitines] 'which are such that...'. Comp. c. ii. 3 note.

perielein hamartias] Latt. auferre peccata. Contrast perikeitai, c. n. 2. Man is, so to speak, wrapped in sins. He weaves, as it were, in action (hamartiai not hamartia) a terrible robe for himself (comp. Ps. xxxv. 26; cix. 18 notes). This enveloping shroud, no part of his true self, has to be stripped off (2 Cor. iii. 16; Judith x. 3).

For perielein compare Zeph. iii. 11 perielo ta phaulismata, 15 perieile kurios ta adikem. (Hebrewphip). The image is found also in Classical writers.

(12). houtos de mian...eis to dienekes, ekathisen...] He, when He had offered one sacrifice for sins for ever, sat down...;O.L. una oblata hostia in sempiterno sedit;; Vulg. hic autem unam offerens hostiam in sempiternum....The sacrifice was efficacious for ever, through all time, being appropriated by each believer (v. 14). The connexion of eis to dienekes with the following ekathisen (for ever sat down) is contrary to the usage of the Epistle; it obscures the idea of the perpetual efficacy of Christ's one sacrifice; it weakens the contrast with esteken; and it imports a foreign idea into the image of the assumption (ekathisen) of royal dignity by Christ.

For ohutos see iii. 3; vii. 4; and for ekathisen, c. i. 3 note. The word ekathisen is in sharp opposition to esteken leitourgon (v 11). Throughout the Epistle (except i. 13 kathou from the lxx.) the reference is uniformly to the act of taking the royal seat (kathizein as contrasted with kathesthai: i. 3; viii. 1; xii. 2). Compare Eph. i. 20: Apoc. iii. 21; and contrast the phrase of the Apocalypse ho kathemenos epi t. thronou (iv. 9 ff.). On the general thought Chrysostom says tersely: to hestanai tou leitourgein esti semeion, oukoun to kathesthai tou leitourgeisthai.

(13). to loipon ekdech.] henceforward waiting. Christ Himself in His royal majesty 'waits' as the husbandman for the processes of nature (James v. 7) and the patriarchs for the divine promise (c. xi. 10). There is an aspect in which the time of the triumphant Return of Christ is known only to the Father (Matt. xxiv. 36; Mark xiii. 32; Acts i. 7), and is in some sense contingent on the action of men (Acts iii. 19 hopos an...aposteile...; 2 Pet. iii. 12).

Elsewhere in the N. T. the word (ekdechesthai) is used only of one man waiting for another (Acts xvii. 16; 1 Cor. xi. 33; xvi. 11: not John v. 3; 1 Pet. iii. 20).

to loipon] Vulg. de cetero, O. L. ekdechomenos eos tethosin ohi echthroi autou hupopodion ton podon autou, ¹?mia gar prosphora tetleioken eis to dienekes eos tethosin] The Return of Christ appears to be placed after the conquest of His enemies. Compare 1 Cor. xv. 22 ff.

The reference to Ps. cx. carries back the thoughts of the reader to the portraiture of the majesty of the Son in c. i. 13. His victory is won (John xvi. 33 nenikeka): only the fruits of it remain to be gathered.

(14). mia gar prosphora] For by one offering..., so that no fresh duty can interrupt the continuance of His royal Majesty.

The word prosphora goes back to v. 10 (note). It extends more widely than Thusia (v. 12; ix. 16). St Paul combines both words in Eph. v. 2 which, as was noticed, is the only passage besides this chapter (vv. 5, 8, 10, 18) in which the word is used in connexion with Christ's work; nor indeed does it occur elsewhere in the Epistles at all except Rom. xv. 16.

The 'offering' of Christ, His perfect life crowned by a willing death, in which He fulfilled the destiny of man and bore the punishment of human sin, is that by and in which every human life finds its consummation.

It is significant that Christ Himself is said to perfect 'by the offering': it is not said that 'the offering' perfects. His action is personal in the application of His own work. The importance of this form of expression appears from the language used of the Law: vii. 19 ouden eteleiosen ho nomos. Comp. ix. 9; x. 1. In the case of the Levitical institutions the action of the appointed ministers fell into the background.

tetel. eis to dien.] He hath perfected for ever... Latt. consummavit in sempiternum. For the perfect see xi. 17 note; vii. 6 note, 28; ix. 6, 8, 18; and contrast eteleiosen c. vii. 19.

For eis to dien. see c. vii. 3; x. 1 notes. The virtue of Christ's work remains ever available as long as the need of man exists.

tous hagiazomenous] Vulg. sanctificatos; O. L. nos sanctificans: all who from time to time realise progressively in fact that which has been potentially obtained for them. Compare c. ii. 11; and contrast v. 10 hegiasmenos.

The endeavour of the Old Latin to express the continuous form of the present is interesting (see for the converse i. 3).

(4) 15—18. The fulfilment in Christ of the prophetic description of the New Covenant.

The Apostle goes back in conclusion to the testimony of the prophet from which he commenced his exposition of the high-priestly and sacrificial service of the new Covenant. A characteristic of that Covenant, which has been established by Christ, was the forgiveness of sins. Under it, therefore, offerings for sin were necessarily done away; and the Temple services could no longer have any value for the Christian.

¹?And the Holy Spirit also beareth witness to us; for after that He hath said,

¹?This is the covenant that I will covenant with them

After those days, saith the Lord,

Even putting my laws upon their heart,

And upon their mind will I write them;

then saith He tous hagiazomenous. ¹?Marturei de hemin kai to pneuma to hagion, meta gar to eirekenai ¹?Aute he diatheke hen diathekomai pros autous meta tas hemeras ekeinas, legei Kurios, didous nomous mou epi kardias auton, kai epi ten dianoian auton epigrapso autous, — ¹?Kai ton hamartion auton kai ton anomion auton ou me mnesthesomai

15 meta de D?*. eirekenai: proeir. S. 16 aute de D?* vg. ten dian. 'ACD?* (vg): ton dian. S (vg) syrr me æg. 17 ton ham. au.: om. auton D?* vg. mnesthesomai: mnestho S '*.

¹?And their sins and their iniquities will I remember no more.

¹?Now where there is remission of these, there is no more offering for sin.

(15). marturei de hemin kai p. to ha.] Vulg. contestatur nos (O. L. nobis). And the Holy Spirit also beareth witness to us Christians and confirms our common faith. Hemin can also be taken as a dat. comm. 'for us,' 'in our favour,' in which case marturei is used absolutely. The general sense is the same in both cases. The witness of the Holy Spirit in the promise of the New Covenant is added to the witness of Christ contained in the Psalm. The emphatic position of marturei seems to mark the anxiety of the writer to convince his readers of the perfect validity of Christ's claim. The words of the Christ in the Psalm are supported by an independent divine testimony.

15—17. meta to eirekenai...kai ton...] It is difficult to determine the construction of the whole passage. Some have supposed that the writer uses legei Kurios as part of his own statement: 'For after that he hath said...' the Lord saith I will give...and their sins...will I remember no more.' But the point of the apodosis lies in the declaration of the forgiveness of sins, and the force of this declaration is weakened by the addition of the two preceding lines, which describe the human conditions of the covenant that have been fulfilled by Christ. It is better therefore to suppose that the construction is broken, and that the apodosis begins with v. 17. 'For after that He hath said...write them; then saith He, Their sins...' So Primasius: In sequentibus verbis defectus est sententiæ satis necessarius, quapropter dicatur ita: Postquam enim dixit Omnipotens Deus per prophetam...statim subintulit: Et peccatum eorum non memorabor amplius....

(16). Comp. c. viii. 8 ff. note. (Jer. xxxi. (xxxviii.) 31 ff.)

For the special phrase to oiko Israel here the writer substitutes pros autous; and kardia and dianoia are transposed, and the clause kai ton anomion auton is added.

(17). ou me mnesthesomai] Contrast v. 3 anamnesis hamartion.

(18). hopou de aphesis touton] Now where there is remission of these sins. For aphesis see c. ix. 22 note. The consequences of sin are threefold: debt which requires forgiveness, bondage which requires redemption, alienation which requires reconciliation. See note on 1 John i. 9. The words aphesis, aphienai express the first idea: comp. Matt. xviii. 27, 32, 35.

These words are rare in the Epistles, more frequent in the Synoptic Gospels and (aphesis ham.) Acts. The 'remission' of sins is essentially a creative act: compare Matt. ix. 2 ff. and parallels. eti. ¹?hopou de aphesis touton, ouketi prosphora peri hamartias.

18 aphesis: apheis '*. om. touton '*.

Comp. c. ix. 22.

The only other places where aphesis occurs in the Epistles are Eph. i. 7 en o echomen ten apolutrosin dia tou haimatos autou, ten aphesin ton paraptomaton. Col. i. 14 en o echomen ten apolutrosin, ten aphesin ton hamartion.

Contrast paresis Rom. iii. 25.

The prophetic words show that under the New Covenant no place is left for the Levitical sacrifices. The Christian can therefore dispense with them without any loss. To be forced to give up their shadowy consolation is to be led to realise more practically the work of Christ.

This is the last-the decisive—word of the argument.

V. @The Appropriation and vital Application of the Truths laid down@ (x. 19—xiii. 25).

Having established his theoretical view of the relation of Christianity to Judaism, as its complete fulfilment, the substance answering to the shadow, the writer of the Epistle at once goes on to enforce the practical consequences of his conclusions. The privileges must be used: the duties must be discharged. The faith is not for speculation but for life. All the consolations of the Levitical system can be surrendered without loss; and they must be surrendered at once if they come in any way into competition with Christian obligation.

This main line of thought is developed under four sections. The writer first makes a direct application of his teaching to his readers, defining sharply their privileges and perils and encouragements (x. 19—39). Having thus insisted on the necessity of faith as an element in that patient endurance which God requires in the discipline of His Providence, he next shews that it was by faith the spiritual heroes of earlier times wrought their victories (c. xi). Such examples had an immediate application to the circumstances of the crisis in which the Hebrews were placed; and they were sufficient to enable them to realise the grandeur of the responsibilities and hopes which were given to them (c. xii.). The last chapter (c. xiii.) is a kind of appendix to the Epistle in which detailed instructions and personal notices find a place.

Thus we have:

i. The privileges, perils, encouragements of the Hebrews (x. 19—39).

ii. The past triumphs of Faith (xi. 1—40).

iii. The general application of the lessons of the past to the present season of trial (xii. 1—29).

iv. Last words (xiii. 1—25).

i. The privileges, perils, encouragements of the Hebrews (x. 19—39).

The application of the lessons to be drawn from the view which the Apostle has given of the absolute supremacy of the Christian Faith over the preparatory system of Judaism begins with a vivid picture of the position of the Hebrews, (1) of their privileges and duties (19—25), (2) of their perils (26—31), and (3) of their encouragements (32—39). Each section has traits taken directly from scenes of persecution, from the isolation of proud or timid believers (v. 25), the abjuration of apostates (v. 29), the triumph of confessors (v. 34).

(1) vv. 19—25. The privileges and duties of Christians.

The section deals first with the personal privileges (19—22), and then with the social duties of believers (23-25).

The privilege of direct access to

¹?Echontes oun, adelphoi, parresian eis ten eisodon ton hagion en to haimati Iesou, ²?hen enekainisen hemin hodon

God is confirmed by general and personal considerations. We have a way of approach and an effective Mediator (19—21). And on our part certain conditions have to be fulfilled personally. These are both subjective (with a true heart, in fulness of faith), and objective (sprinkled in our hearts, washed in our body) (22).

¹?Having therefore, brethren, boldness to use the entrance into the Holy place in the blood of Jesus, the entrance which He inaugurated for us, ²?even a fresh and living way through the veil, that is to say a way of His flesh, ²¹and a great priest over the house of God, ²²let us come to God with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body bathed with pure water, ²³Let us hold fast the confession of our hope that it waver not, for He is faithful that promised. ²?And let us consider one another to provoke unto love and good works, ²?not forsaking the gathering of ourselves together, as the custom of some is, but exhorting one another; and so much the more as ye see the day drawing nigh.

19—21. The writer sums up briefly the blessings which he has shewn to belong to Christians. They have an entrance to the Divine Presence in virtue of Christ's Blood, a way made by the Incarnation, and an availing personal Advocate, a Priest over the house of God.

(19). echontes oun, adelphoi...] Having therefore, brethren... That which was under the Law a privilege of one only, once a year, is now the privilege of all Christians at all times. The form of the sentence is closely parallel to c. iv. 13 ff.

The title adelphoi (compare c. iii. 1 note) is an impressive recognition of the new fellowship established in Christ. By using it the writer appeals to his readers to consider what they have received as Christians.

parresian] boldness in spite of the frankest recognition of our sins. Comp. iii. 6 note; iv. 16.

Parresian poten; apo tes apheseos...ou monon de touto, alla kai to sunkleronomous genesthai kai tosautes apolausai agapes (Chrys.).

eis ten eis. t. ha.] to use the entrance into the Holy place, Vulg. in introitu (-um) sanctorum. Each Christian in virtue of his fellowship with Christ is now a high-priest, and is able to come to the very presence of God. The 'entrance' expresses primarily the way itself, and thou also the use of the way. Elsewhere in the N. T. eisodos is used generally of 'the act of entering': 1 Thess. i. 9; ii. 1; Acts xiii. 24; but in 2 Pet. i. 11 it has rather the sense of 'the means of entering,' and the parallel with hodos (v. 20) seems to fix this as the dominant sense here.

The use of the phrase 'boldness for (to use) the entrance' instead of the simpler 'boldness to enter' (parresian tou eisienai) calls up distinctly both the characteristic act of the High priest, and the provision made by Christ For the gen. ton hagion see c. ix. 8.

en to haimati] Vulg. in sanguine. The entrance of Christians into the divine presence is 'in the blood of Jesus'— even as the Levitical High-priest entered into the Holy of holies 'in blood,' though it was the blood of 'bulls and goats': c. ix. 25 en haimati lotrio—in the power, that is, of the human life of the Lord offered up and made available for them: His life is prosphaton kai zosan dia tou katapetasmatos, tout'.

20 om. kai D?*.

their way ('vita Tua via nostra'). The human name of the Lord in every place where it occurs in the Epistle emphasises His true humanity and rests the point of the argument upon that. Compare ii. 9 note. For en haimati compare c. ix. 25 note.

hen enekainisen] the entrance which He inaugurated for us, even a fresh and living way... Vulg. quam (O. L. in qua) initiavit (Vigil. dedicavit) viam... Christ has made available for others the road by which He Himself travelled. He not only made the way, but He also used it (enekainisen...hen katekeusse, phesi, kai di' hes autos ebadisen, Chrys.). Compare c. vi. 20 (prodromos); ix. 12 (dia tou idiou haimatos eiselthen). The word enkainizein (c. ix. 18 note) is used in the lxx. of the inauguration (dedication) of the altar, the temple, the kingdom (1 Sam. xi. 14), a house (Deut. xx. 5)¹.

The hen is the direct object of enekainisen. Comp. Rom. ix. 24. It has been taken (less naturally) predicatively: 'for to be this—as which—He inaugurated a fresh and living way...'

Thus hodon pr. kai zosan are in apposition with eisodon and descriptive of it. The way, however the words which follow may be interpreted, must finally be Christ Himself (John xiv. 6; x. 7); and it is therefore 'fresh' not only in the sense that it is a way which was before unknown, but also as one that retains its freshness and cannot grow old (c. viii. 13); and it is 'living' as a way which consists in fellowship with a Person (ouk eipe zoes, alla zosan auten ekalese, ten menousan houto delon Chrys.).

The word prosphatos is found here only in the N. T. (prosphatos Acts xviii. 2). It occurs in the lxx. (e.g. Ps. lxxx. (lxxxi.) 10; Eccles. i. 9) and in Classical writers from Homer downwards. The current derivations from sphao (sphazo), phao (pheno), phao (phemi), are all unsatisfactory.

The language of the Apostle finds a remarkable parallel in the words with which Florus (i. 9, 14) describes the self-devotion of Decius Mus, who 'quasi monitu deorum capite velato primam ante aciom Die Manibus se [devovit], ut in confertissima so hostium tela jaculatus novum ad victoriam iter sanguinis sui limite aperiret.' dia tou katapetasmatos]...There can be no doubt that the 'veil' is here regarded as excluding from the Divine Presence and not (as some Fathers took it) as the door by which the Divine Presence was approached. Comp. c. vi. 8; ix. 8.

The way into the holiest place can now be traversed. The veil is not indeed removed so long as we live on earth, but we can pass through it in Christ. Comp. Matt. xxvii. 51 and parallels.

How then are we to understand the words which follow, tes sarkos autou?

These words are by common consent taken either as dependent on tou katametasmatos, 'the veil, that is the veil of His flesh' (i.e. consisting in His flesh), or as in apposition with it, 'the veil, that is, His flesh.' In both cases 'the flesh' of Christ is presented as that through which He passed, a veil which for a time shut off access to God.

Such a thought is strange and difficult; but it becomes in some degree intelligible if 'the flesh' of Christ is used in a strictly limited sense to describe His humanity under the limitations of earthly existence, of temptation and suffering, as in St Paul's phrase ginoskein kata sarka Xriston (2 Cor. v. 16). In favour of such a sense the words in c. v. 7 may be quoted en tais hemerais tes sarkos autou and (with less point) ii. 14 kekoinoneke haimatos kai sarkos. The Word ('flesh') being thus understood, it can be said that Christ passed through 'the flesh' which He assumed, which did actually to common eyes hide God from men, into the presence of God; but the greatest care must be taken to guard against the error of supposing that in 'passing through,' and thus leaving behind, His 'flesh,' Christ parted with anything which belongs to the full perfection of His humanity.

It must also be observed that, if this interpretation be adopted, it seems to be necessary to connect dia tou katap...t. sarkos autou closely with enekainisen, and to confine the expression to the action of Christ. For it is most unlikely that the Apostle would describe Christ's 'flesh' as a veil hiding God from men, through which they too must pass, though it is true that His humanity did, during His historic Presence, veil His Godhead, and that, in one sense, 'the flesh profiteth nothing.'

Still even with these restrictions this interpretation is hardly satisfactory. It remains surprising that 'the flesh' of Christ should be treated in any way as a veil, an obstacle, to the vision of God in a place where stress is laid on His humanity (en to haimati Iesou). And we should certainly expect to find a complete parallelism between the description of the approach of Christ to God and the approach of the believer to God.

These difficulties point to a different view of the construction by which the clause tout estin tes sarkos autou is connected with hodon (and not with tou katapetasmatos), 'a way through the veil, that is, a way consisting in His flesh, His true human nature.' The whole clause hodon...katapetasmatos will thus become a compound noun, 'a fresh and living way through the veil.'

This construction appears to be followed by our Early English translations: 'by the new and living way which He hath prepared for us through the veil, that is to say (Gen. om. to say) by His flesh' (Tynd., Cov., G.B., Gen.). The 'by' is omitted in the Bishops' Bible. Perhaps Vigilius Tapsensis (c. Varim. i. c. 27; Migne P. L. lxii. 371) gives the same construction: qui dedicavit nobis viam recentem et viam per velamen, id est, carnem suam, offerens seipsum pro nobis.

The Greek certainly admits this construction: toutestin does not necessarily refer to the words which immediately precede: c. vii. 5. And the sense agrees perfectly with the argument.

At first sight indeed the connexion of tes sarkos with hodon seems to be less natural than the connexion with tou katapetasmatos only; but the thought which is thus expressed of 'a way consisting in Christ's flesh' falls in perfectly with the scope of the passage. It was by the 'way of His flesh,' by a way which lay in His humanity, that Christ entered through the veil after the offering of Himself as a High-priest able to sympathise with men. And it is by the 'way of His flesh,' as sharing in the virtue of His humanity, and sprinkled with His blood, that Christians come before God. Comp. John vi. 53 ff.; xiv. 19; Col. i. 22 apokatellaxen (v. apokatellagete) en to somati tes sarkos autou dia tou thanatou.

Chrysostom says with singular want of clearness: he sarx aute heteme prote ten hodon auto ekeinen, hen kai enkainisai legei, to kai autos axiosai dia tautes badisai. katapetasma de eikotos ekalese ten sarka, hote gar herthe eis hupsos tote ephane ta en tois ouranois. estin tes sarkos autou, ²¹kai hierea megan epi ton oikon

+dia' tes s. D?*.

Theophylact repeats the last idea: touto gar idion tou katapetasmatos to hotan arthe anakaluptein ta endon.

Theodoret regards the veil as the appointed means of approach, and not as the obstacle which hindered access: katapetasma ten despotiken onomase sarka. dia tautes gar apolauomen tes eis ta hagia ton haoion eisodou. hosper gar ho kata nomon archiereus dia tou katapetasmatos eis ta hagia ton hagion eiseei, heteros de auton eiselthein adunaton hen, houtos hoi eis ton Kurion pepisteukotes dia tes tou panagiou somatos metalepseos tes en ouranois apolausousi politeias. But this view, though it has found wider acceptance (e.g. Primasius: Sicut per velamen perveniebatur ad interiora, ita per humanitatem pervenitur ad divinitatis cognitionom), is wholly at variance with the imagery of the Epistle, and with the symbolism of the Old Testament. On the other hand it witnesses to the truth that Christ's 'flesh' is 'the way.'

(21). kai hierea megan] Christians have open access to the Divine Presence; and in the court of the Divine Majesty they have an effectual Intercessor.

The epithet great describes the sovereign power of our Priest (a great High-priest c. iv. 14), and does not simply serve in combination with hiereus as an equivalent for archiereus (Lev. xxi. 10 ho hiereus ho megas).

epi ton oikon t. th.] Vulg. super domum (O. L. in domo) Dei. The House of God includes the whole Christian economy both in its earthly and in its heavenly elements; in its organisation and in its members. The Church on earth, so far as it has a true existence, lives by its embodiment of the heavenly idea. Under other aspects this 'house' is spoken of as 'the order to come' (he oikoumene he mellousa c. ii. 5) and 'the city to come' ([he polis] he mellousa c. xiii. 14).

See c. iii. 4; 6 (epi); and compare c. xii. 22; Phil. iii. 20; Zech. vi. 11 ff.

Philo speaks of the righteous soul, and again, by a remarkable image, of the Word itself, as 'the house of God': tis gar oikos para genesei (in things created) dunait' an axioprepesteros heurethenai theo plen psuches teleias kekatharmenes...; (de sobr. § 13; i. 402 M.); spoudason oun, ho psuche, theou oikos genesthai, hieron hagion...(de somn. i. § 23; i. 643 M.);...ton ton holon noun, ton theon, oikon echein phesi ton heautou logon (de migr. Abr. § i.; i. 437 M.).

(22). These privileges of Christians are to be used. They must personally exercise their right of access to God. And this they must do in sincerity and faith, even as they have received the fulness of divine blessing in preparation for the fulfilment of their priestly work.

The connexion of the clauses in vv. 22—24 is uncertain. It is possible to begin each main sentence with the verb: proserchometha...katechomen...kai katanoomen; or to regard the kai as giving the new beginning: proserchometha...kailelousmenoi...katechomen...kai katanoomen...; or to make the break after pisteos. The last arrangement may be dismissed at once. In favour of the second, it may be urged that it gives a natural succession of conditions; internal and external, both personal and social: and further that the separation of Baptism (lel. to soma) from the confession naturally included in it is harsh; while the accumulation of fresh thoughts by kai is in the style of the writer (let us come to God...; and having our body bathed...let us hold fast...; and let us consider...).

But on the other hand it seems most likely that the writer would complete the description of the conditions of personal approach, corresponding with the priestly preparations in the Levitical code, and then pass tou theou, ²²proserchometha meta alethines kardias ev plerophoria pisteos, rherantismenoi tas kardias apo suneideseos poneras kai lelousmenoi to soma hudati

22 proserchometha D?.

on to the social obligations of Christians. So that on the whole it seems best to make the break at the end of v. 22 (let us come to God...bathed with pure water. Let us hold fast....And let us consider...).

The fourfold characterisation of worshippers in v. 22 ((1) meta alethines kardias, (2) en plerophoria pisteos, (3) rherantismenoi, (4) lelousmenoi) deals with what they are and with what they have received, with their disposition and with their divine endowment. In themselves there is required sincerity and faith; in regard to the gift of God, the participation in the spiritual reality and in the outward sacramental sign of cleansing.

proserchometa] The word in this sense of the approach of the worshipper to God is found in the N. T. only in this Epistle and in 1 Pet. ii. 4. The usage is not unfrequent in the lxx. Comp. iv. 16 note.

This approach is characterised by two personal qualities, real devotion and ripe faith.

meta alethines kardias] with a true heart— Vulg. cum vero (O. L. certo v. puro) corde- a heart which fulfils the ideal office of the heart, the seat of the individual character, towards God—a heart which espressos completely the devotion of the whole person to God. There is no divided allegiance: no reserve of feeling.

The phrase alethine kardia is found in Is. xxxviii. 3 (lxx.) eporeuthen enopion sou meta aletheias en alethine kardia (HebrewtkV ^h, a whole heart). Test. xii Patr. Dan § 5 agapate...allelous en alethine kardia.

For alethinos see c. viii. 2; ix. 24. (Deut. xxv. 15; Is. lxv. 2 @a@.). Comp. c. viii. 2 note. For kardia see Additional Note on c. iv.

en pleroph. pist.] in fulness of faith, Vulg. in plenitudine (O. L. confirmatione al. satisfactione) fidei, in faith which has reached its mature vigour. Compare c. vi. 11 pros ten plerophorian tes elpidos. The sense of perfect self-surrender must be completed by sure reliance on One Who is ready to help.

The three members of the Christian triad of earthly discipline are forcibly recognised in the familiar order of St Paul (1 Cor. xiii. 13) en plerophoria pisteos, katechomen ten homologian elpidos (v. 23), eis paroxusmon agapes (v. 24).

For the possible origin of the Christian triad in a saying of the Lord (Epimeleisthe pisteos kai elpidos di' hon gennatai he philotheos kai philanthropos agape, he ten aionion zoen parechousa Macar. Alex. Hom. xxxvii.; Migne, P. G. xxxiv. p. 749), compare Resch, l.c. 179 ff.

rherantismenoi...lelousmenoi] There are also Divine blessings corresponding to human character. The heart is touched with the cleansing power of the Divine life: faith rests on the pledge of a historic fact. In each case there is a reference to Levitical ceremonies. So it is said that we have our hearts—the seat of personal character—and not our outward persons and garments (Ex. xxix. 21; Lev. viii. 30 Chrys. ekeinoi to soma errantizonto, hemeis de ten suneidesin)—sprinkled, that is with Christ's Blood and not with any water of purification, and so cleansed from an evil conscience; and our body is bathed with pure water. In the latter clause there is a reference both to the consecration of priests (Ex. xxix. 4), and to the bathing of the High-priest katharo. ²³katechomen ten homologian tes elpidos akline,

23 tes elp. ten homol. D? vg. tes elp. hemon '*.

on the day of Atonement (Lev. xvi. 4). With these symbolic bathings the sacramental 'bathing' of Christians is contrasted.

For rhantizein see c. ix. 13 note; Lev. xiv. 5 ff.; Num. xix. 9 ff. Twice only is the sprinkling of men with blood noticed in the Levitical ritual, and in each case the symbolism is most expressive: Ex. xxiv. 8 (c. ix. 19); xxix. 21. For the construction rhantizein api compare 2 Cor. xi. 3; Rom. ix. 3; Luke xviii. 3.

suneid. poner.] The conscience takes its character from the actions of the man: c. xiii. 18 (kalen sun.); Acts xxiii. 1 (sun. agathe, and often); 1 Tim. iii. 9; 2 Tim. i. 3 (kathara sun.). See also Acts xxiv. 16 (aproskopos sun.): and c. ix. 9 Additional Note p. 293.

For the phrase and thought compare Barn. Ep. xix. 12 ou prosexeis hepi proseuchen ev suneidesei ponera. Did. § xiv.

lelousm. to soma hu. k.] having our body bathed with pure water (Vulg. abluti corpus...). For louesthai see Eph. v. 26; Tit. iii. 5; and especially John xiii. 10. For hudor katharon see Num. v. 17 (HebrewD^hp Oph); Ezek. xxxvi. 25.

The two phrases appear to contain allusions to the Christian sacraments. That to the Eucharist is veiled: that to Baptism is unquestionable. In the one case the reference is primarily to the spiritual efficacy of the divine working, of which the Holy Eucharist is the appointed but not the sole means: in the other to the outward act, the decisive, sensible, rite in which the believer recognised the foundation of his assurance outside himself. The change in number from tas kardias to to soma is not to be overlooked.

23—25. The exhortation to the use of the personal privilege of approach to God is followed by the charge to fulfil the social duties of believers. Christians are required to maintain the open confession of their hope (v. 23); to regard one another with a view to bringing the influence of example to bear upon the development of life (v. 24); and to use occasions of meeting together in the prospect of a near crisis (v. 25).

The reference to Baptism in the last clause furnishes a direct transition. The confession then publicly and gladly made must be firmly held:

(23). katechomen ten homol.] Let us hold fast the confession of our hope that it waver not. Compare c. iv. 14 kratomen tes homologias.

For homologia see c. iii. 1; iv. 14. The word was used specially of the confession at Baptism: ethos gegonen ek toutou [the Lord's questions to St Peter] treis homologias apaiteisthai tous mellontas bapristhenai (Ammon. Cat. in Joh. xxi.). homologesamen hote tas sunthekas tes pisteos epoioumetha eis anastasin nekron pisteuein kai eis zoen aionion (Theophlct.). The illustrations given by Suicer (Thes. s. v. apotassomai) are worthy of study.

The phrase 'confession of hope' is remarkable. The Apostle substitutes for the more general word 'faith,' that word which gives distinctness to special objects of faith to be realised in the future. Hope gives a definite shape to the absolute confidence of Faith. Faith reposes completely in the love of God: Hope vividly anticipates that God will fulfil His promises in a particular way.

The conception of Hope naturally occupies a prominent place in an Epistle directed to meet despondency.

iii. 6 ou oikos esmen hemeis ean ten pistos gar ho epangeilamenos. ²?kai katanoomen allelous eis paroxusmon agapes kai kalon ergon, ²?me

parresian kai to kauchema tes elpidos mechri telous bebaian kataschomen.

vi. 11 epithumoumen......endeiknusthai spouden pros ten plerophorian tes elpidos achri telous.

vi. 18, 19 hoi kataphugontes kratesai tes prokeimenes elpidos hen...echomen...asphale te kai bebaian, kai eiserchomenen eis to esoteron tou katapetasmatos.

vii. 19 kreittonos elpidos, di' hes engizomen to theo.

The hope in each case appears to be fixed upon the realisation of a complete divine fellowship under new conditions, as it was laid down by the schoolmen: proprium ac principale spei objectum est ipsa æterna beatitude (Th. Aq. Sum. Th. ii. 2 qu. 17, art. 2). To this the Christian looks forward with a vivid anticipation. In it he sees the assurance of the transfiguration of the conditions of earthly being (1 John iii. 2, 3). The resurrection of Christ is the pledge of its fulfilment (1 Pet. i. 3, 21). Hence 'Christ Jesus' Himself is 'our hope' (1 Tim. i. 1; Col. i. 27).

In the presence of such a hope the visible glories of the Temple fade away. Those who can realise it will feel no loss when they are withdrawn.

Elpis is not found in the Gospels.

The translation 'faith' in A. V. is an innovation: 'hope' is found in the earlier versions (Tynd. Cov. GB. Gen. Bps. Rh.).

akline] Vulg. indeclinabilem, O.L. inprævaricabilem, so that it waver not: or, according to the image, so that it remain erect and firm. The word is not found elsewhere in N. T. Comp. Luc. Dem. Enc. § 32 (p. 514) Demosthenen huperegamen...akline ten psuchen ep' orthes en hapasais phulattonta trikumiais tes tuches kai pros meden ten deinon endidonta.

For the form of the sentence see c. v. 14; vii. 24.

pistos gar ho epang.] The fidelity of God is not only the sure ground of our confidence but (as men speak) it challenges our fidelity. Compare 1 Cor. i. 9; x. 13; 1 Thess. v. 24.

Sicut eniin fidelis et verus remunerator est Christus in promissionibus suis, ita fidelos uos esse vult in promissis nostris quæ vovimus tempore baptismatis, diabolo videlicet contradicere Christoque servire (Primas.).

(24). kai katanoomen allelous] And let us consider one another, Vulg. et consideremus (O. L. aspiciamus) invicem. It is our duty to declare what we are and what we look for: it is our duty also to consider what others are. The well-being of each believer is bound up with the well-being of the whole body. He is therefore constrained to give careful heed to others in the hope that he may rouse them to nobler action; and again that he may himself draw encouragement and inspiration from noble examples. Comp. c. xii. 15. Consideremus nos invicem, scilicet perfecti minores eos hortando, et minores perfectos imitando eos ( Ambr. ap. Pet. Lomb.).

For katanoein see c. iii. 1 note.

parox. agapes] Vulg. in provocationem caritatis (O. L. amoris). The combination has a startling sound. Christians are to be roused, provoked, but to love. Compare 1 Thess. iv. 11 philotimeisthai hesuchazein. Xen. Mem. iii. 3, 13 heper [philotimia] malista paroxunei pros ta kala kaa entima.

[Isocr.] ad Demon. § 46 (p. 12 B) malista d' an paroxuntheies horegesthai ton kalon ergon.

Euthym. Zig. lithos men pros lithon tribomenos pur aphiesin, anthropos de enkataleipontes ten episunagogen heauton, karos ethos

25 enkataleipontes A -lipontes ': katalipontes D?*. ten epis. auton (au.) '*. ethos + estin D?*.

pros anthropon hamillomenos thermoteros gegnetai.

The noun occurs in a different sense Acts xv. 39; and the verb Acts xvii. 16; 1 Cor. xiii. 5.

kalon ergon] good deeds, or rather, noble works, works which by their generous and attractive character win the natural admiration of men. For kalos see c. v. 14; vi. 5.

It is a misfortune that we cannot distinguish kala erga and hagatha erga in translation: we are constrained to render both phrases by 'good works.' Yet the ideas suggested by the two phrases are distinct. In hagatha erga we mark only the intrinsic character of the works: they are ssentially good. In kala erga we emphasise the notion of their effect upon others, of their nobility which attracts. The same work may be regarded both as agathon and as kalon, but so far as it is kalon it is looked at under the aspect of moral beauty.

Compare Matt. v. 16 hopos idosin humon ta kala erga; xxvi. 10 ergon kalon ergasato (you fail to see its beauty); || Mk. xiv. 6; John x. 32 polla erga edeixa humin kala; 1 Tim. iii. 1 kalou ergou epithumei; v. 10 ev ergois k. marturoumene; v. 25; vi. 18; Tit. ii. 7 tupon kalon ergon; 14; iii. 8, 14; 1 Pet. ii. 12 ek ton kalon ergon. See also Rom. xii. 17; 2 Cor. viii. 21.

(25). me enkatal. ten epis. he.] not forsaking the gathering of our own selves together for fellowship in divine worship. Vulg. non deserentes collectionem nostram. The fulfilment of this social duty is presented under a twofold aspect, negatively and positively: Christians are not to abandon the opportunities of meeting; and they are to use the power of mutual influence.

The word enkataleipontes conveys the notion not simply of leaving, as no longer taking part in the assembly, but of abandoning, leaving the assembly exposed to peril in the conflict. Compare c. xiii. 5 note; 2 Tim. iv. 10, 16 (D. me enkatelipen); 2 Cor. iv. 9 (diokomenoi all' ouk enkataleipomenoi); Matt. xxvii. 46 hina ti me enkatelipes;

Episunagoge, which expresses the assembly formed and not only the act of assembling (compare sunaxis Suicer, Thes. s. v.), occurs again in a different connexion in 2 Thess. ii. 1, where the force of the epi is seen, as marking a definite centre to which the gathering is directed, that is, Christ. Comp. Matt. xviii. 20 sunegmenoi eis to emon onoma. The verb is found in significant passages: Matt. xxiii. 37; xxiv. 31; Luke xvii. 37; compare 2 Macc. ii. 7.

The use Of heauton (i.e. hemon auton) for the simple hemon fixes attention on the meeting as characteristically Christian. For the use of heauton see c. iii. 13 note.

Wetstein quotes from Augustine (Conf. viii. 2, 4) the striking account of the conversion of the rhetorician Victorinus: dicebat Simpliciano [his Christian friend] non palam sed secretius et familiarius: Noveris me jam esse Christianum. Et respondebat ille: Non credam, nec deputabe te inter Cbristianos, nisi in ecclesia Christi te ridero. Ille autem irridebat dicens: Ergo parietes faciunt Christianos? Et hoc sæpe dicebat jam se esse Christianum; et Simplicianus illud sæpe respondebat, et sæpe ab illo parietum irrisio repetebatur. tisin, alla parakalountes, kai tosouto mallon hoso blepete engizousan ten hemeran. ²?Hekousios

The account of his public profession (§ 5) illustrates the homologia.

Chrysostom notices the twofold blessing of the Christian gatherings: oiden apo tes sunousias kai tes episunagoges pollen ousan ten ischun (Matt. xviii. 2th)...ou dia touto de monon, all' epeide kai ta tes agapes auxanetai dia tes episunagoges.

kathos ethos tisin] Vulg. sicut est consuetudinis (—ni V. L.) quibusdam. Such conduct on the side of Christians would arise partly from fear lest they should provoke the active hostility of the Jewish authorities; partly from self-confidence, as though they no longer needed the assistance of ordinary common worship where the general average of spiritual life might be counted too low to aid more mature believers. And yet more than this, the Christian assemblies must have appeared insignificant when compared with those to which the Hebrews were accustomed. Other traces of the practice are found: Jude 19 ohi apodiorizontes (perhaps, though heautous must be omitted). Barn. Ep. iv. 10 me kath' heautous endunontes monazete hos hede dedikaiomenoi. Herm. Sim. ix. 26 monazontes apolluasi tas heauton psuchas. Comp. Ign. ad Ephes. 5, 13; Did. 16.

And Primasius gives the same explanation of the evil habit: deserebant collectionem habitantes soli, ut deo liberius viderentur vacare.

alla parakalountes] But on the contrary cheer (Vulg. consolantes) the timid, and stimulate the backward, by your example. Comp. c. iii. 13; xii. 5; xiii. 22 tou logou tes parakleseos.

Such 'exhortation' would have regard both to dangers from without and to dangers from within. Christians had need of courage and they had need of progress. \Hortatur] consolari simpliciores et suo exemple confortare (Primas). Sublevatio laboris est visio coUaborantis ut in itinere fit (Ambr. ap. Pet Lomb.).

kai tos. mallon hoso...ten hemeran] The actual position of the things, the nearness of the great crisis of the Lord's coming, made the obligation of mutual support among Christians urgently pressing. The danger was great and the time was short. Those who deserted the Christian Faith would be swept away in the ruin soon to follow, without the opportunity of return.

The change to the direct address (blepete in contrast with katanoomen) adds force to the appeal. The beginning of the Jewish war was already visible to the Hebrews.

This absolute use of 'the day' (ten"hemeran) is peculiar. The nearest parallels are 1 Thess. v. 4; Rom. xiii. 12; in both of which passages the contrast with 'night' is brought out. Compare 1 John ii. 8.

It is also called 'the great day': Jude 6; Apoc. vi. 17; xvi. 14; 'a day of judgment': Matt. x. 15; xi. 22, 24; xii. 36; (Rom. ii. 16); 2 Pet. gar hamartanonton hemon meta to labein ten epignosin

26 tes epignosian '* (sic).

In working out these various thoughts it will be seen that each day of Christ's coming is at once a fulfilment and a prophecy: a judgment and a promise. Such was the final overthrow of the Jewish system at the fall of Jerusalem.

Tho expectation of the Lord's speedy coming, which then had accomplishment, is found expressed in each group of writings of the N. T., and under the same term parousia.

'The day' is spoken of as 'drawing nigh' (engizousan), as in other apostolic writings: Rom. xiii. 12 (he hem. engiken); Phil. iv. 5 (ho Kutios engus); James v. 8 (he parousia tou Kuriou engiken); 1 Pet. iv. 7 (panton to telos engiken). Compare c. viii. 13 (engus aphaoismou); and John xxi. 21 ff.

(2) vv. 26—31. The perils of apostasy.

The charge which has been given in the last section to fulfil the personal and social claims of the Faith is enforced by a consideration of the perils of apostasy. There is, the writer shows, no sacrifice available for apostates from Christ (26, 27).

Death was the punishment of the corresponding offence under the Old Covenant (28); and the same principle must find application to Christians (29); who serve the same God (30, 31).

It must be observed that the argument assumes that the sacrifice of Christ is finally rejected, and sin persisted in (hamartanonton). The writer does not set limits to the efficacy of Christ's work for the penitent.

The whole section must be compared with c. vi. 4—8.

The Fathers commonly interpret the passage as laying down that there can be no repetition of Baptism: so, for example, Chrysostom: [ou] metanoian anairei he ton dia metanoias exilasmon, oude othei kai kataballei dia tes apognoseos ton eptaikota...alla ti; to deuteron anairei baptisma. ou gar eipen, Ouketi esti metanoia, oude, Ouketi estin aphesis, alla thusia oukete esti, toutesti stauros deuteros oukete esti: and, following him, Primasius: [non dicit] non est ultra pænitentia, neque peccatorum remissio, sed hostia, inquit, ultra non est, hoc est crux ultra non est secunda, ut iterum Christus crucifigatur, iterumque nos baptisemur.

²?For if we willfully sin after that we have received the knowledge of the truth, there is no longer left a sacrifice for sins, ²?but a certain fearful expectation of judgment, and a jealousy of fire ready to devour the adversaries. ²?One that setteth at naught Moses' law dieth without compassion on the word of two or three witnesses; ²?of how much sorer punishment, think ye, shall he be judged worthy who trampleth underfoot the Son of God, and counteth the blood of the covenant a common thing, the blood wherein he was sanctified, and doth outrage to the Spirit of grace? ³?For we know Him that said Vengeance is mine, I will recompense; and again The Lord will judge His people. ³¹It is a fearful thing to fall into the hands of a living God.

(26), (27). The mention of 'the day' in v. 25 calls out the sad severity of the warning which follows. We must use the help which God has provided and in His way; for if we set this at naught nothing remains for our relief.

(26). ekousios hamartanonton hemon] Vulg. voluntarie (O. L. ultro) peccantibus nobis. The phrase includes two tes aletheias, ouketi peri hamartion apoleipetai thusia, ²?phobera de tis ekdoche kriseos kai puros zelos esthiein peri...thusia: perileipetai thusian peri hamartias prosenenkin D?*.

distinct elements, the voluntariness, that is the realised consciousness, of the sin, and the habitual indulgence in the sin. Such sin involves apostasy from Christ (v. 29 katapatesas).

The adverb hekousios stands first with emphasis: ix. 25. For hekousios Compare 1 Pet. v. 2 me anankastos alla hekousios, and Philem. 14 me kata ananken...alla kata hekousion. Philo de post. Cain. § 3 (i. 228 M.) to hekousion, hate boule kai prometheia genomenon, aniatous eis aei keras endexetai. Contrast Philo, quod Deus. immut. § 28 (i. 292 M.).