The impotence of the gifts and sacrifices lay in the fact that they were only symbolic ordinances.

Which stood in (ἐπὶ)

The passage should be read thus: "according to which are offered gifts and sacrifices which cannot perfect the worshipper as touching the conscience, being mere ordinances of the flesh on the ground of (ἐπὶ resting upon) meats," etc.

Meats and drinks and divers washings (βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς)

Βρώμασιν, clean and unclean meats. πόμασιν drinks, concerning which the Levitical law laid down no prescriptions except as to abstinence in the case of a Nazarite vow, and of the priests when they were about to officiate. See Numbers 6:3; Leviticus 10:9. For βαπτισμοῖς washings see on Hebrews 6:2.

And carnal ordinances (δικαιώματα σαρκὸς)

Omit and. The phrase is a general description of meats, etc. Lit. ordinances of the flesh.

Imposed (ἐπικείμενα)

Some interpreters find in this the suggestion of a burden, which these ceremonial observances assuredly were. Comp. Acts 15:10. This, however, is not probable.

Until the time of reformation (μέχρι καιροῦ διορθώσεως)

Διόρθωσις N.T.o , olxx, occasionally in Class. Διόρθωμα correction, amendment, Acts 24:2. Διόρθωσις lit. making straight: used by medical writers of straightening a distorted limb. The verb διορθοῦν (not in N.T.) in lxx of mending one's ways, Jeremiah 7:3, Jeremiah 7:5; Wisd. 9:18. Of setting up or establishing, Isaiah 16:5; Isaiah 42:7. "The time of reformation" is the Christian age, when God made with his people a better covenant. It was inaugurated by the death of Christ. See on Hebrews 1:2. The gifts and offerings were only provisional, to tide the people over to the better time.

The time of reformation introduces a higher sanctuary, a better offering, a more radical salvation.

Having come (παραγενόμενος)

Having appeared in the world. Only here in Hebrews, and only once in Paul. 1 Corinthians 16:3. Most frequent in Luke and Acts.

Of good things to come (τῶν γενομένων ἀγαθῶν)

According to this reading the A.V. is wrong. It should be "of the good things realized," or that have come to pass. The A.V. follows the reading μελλόντων about to be. So Tischendorf and Rev. T. Weiss with Westcott and Hort read γενομένων. Blessings not merely prophetic or objects of hope, but actually attained; free approach to God, the better covenant, personal communion with God, the purging of the conscience.

Through a greater and more perfect tabernacle (διὰ)

The preposition is instrumental. Comp. Hebrews 9:12. Const. with ἀρχιερεὺς high priest, and as qualifying it. "A high priest with a greater and more perfect tabernacle." It has been shown that the new high priest must have a sanctuary and an offering (Hebrews 8:2-8). Accordingly, as the Levitical priests were attached to (were priests with) an inferior tabernacle, so Christ appears with a greater and more perfect tabernacle. For this use of διὰ see Romans 2:27; Romans 14:20; 2 Corinthians 2:4; 2 Corinthians 3:11. Note the article with tabernacle, his greater, etc.

That is to say not of this building (τοῦτ' ἔστιν οὐ ταύτης τῆς κτίσεως)

For building rend. creation. See on Romans 8:19; see on 2 Corinthians 5:17; see on Colossians 1:15. The meaning is, not belonging to this natural creation either in its materials or its maker.

By the blood of goats and calves (δι' αἵματος τράγων καὶ μόσχων)

Διὰ with, as Hebrews 9:11. Μόσχος originally a tender shoot or sprout: then offspring generally. Everywhere in the Bible calf or bullock, and always masculine.

His own blood

The distinction is not between the different bloods, but between the victims. The difference of blood is unimportant. Regarded merely as blood, Christ's offering is not superior to the Levitical sacrifice. If Christianity gives us only the shedding of blood, even Christ's blood, it does not give us a real or an efficient atonement. Whatever significance may attach to the blood is derived from something else. See on Hebrews 9:14.

Once (ἐφάπαξ)

Rend. once for all.

Having obtained eternal redemption (αἰωνίαν λύτρωσιν εὑράμενος)

Having found and won by his act of entrance into the heavenly sanctuary. This is better than to explain "entered the sanctuary after having obtained redemption by his life, death, and resurrection"; for the work of redemption is crowned and completed by Christ's ascension to glory and his ministry in heaven (see Romans 6). Even in the old sanctuary the rite of the Day of Atonement was not complete until the blood had been offered in the sanctuary. Eternal, see or Hebrews 6:2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the conditions of time shall be no more: a redemption not ritual, but profoundly ethical and spiritual. Λύτρωσιν redemption, only here, Luke 1:68; Luke 2:38. See on might redeem, Titus 2:4.

Ashes of a heifer (σποδός δαμάλεως)

Σποδός ashes, only here, Matthew 11:21; Luke 10:13, in both instances in the phrase sackcloth and ashes. Often in lxx. Δαμάλις heifer, N.T.o. The two examples selected cover the entire legal provision for removing uncleanness, whether contracted by sin or by contact with death. "The blood of bulls and goats" refers to the sin-offerings, perhaps especially to the annual atonement (Leviticus 16); "the ashes of a heifer" to the occasional sacrifice of the red heifer (Numbers 19) for purification from uncleanness contracted by contact with the dead. The Levitical law required two remedies: the Christian economy furnishes one for all phases of defilement.

Sprinkling the unclean (ῥαντίζουσα τοὺς κεκοινωμένους)

For sprinkling see on 1 Peter 1:2. The verb only in Hebrews, except Mark 7:4. For the unclean rend. them that have been defiled. The literal rendering of the participle brings out better the incidental or occasional character of the defilement.

Through the eternal spirit (διὰ πνεύματος αἰωνίου)

For the rend. an. Διὰ through equals by virtue of. Not the Holy Spirit, who is never so designated, but Christ's own human spirit: the higher element of Christ's being in his human life, which was charged with the eternal principle of the divine life. Comp. Romans 1:4; 1 Corinthians 15:45; 1 Peter 3:18; Hebrews 7:16. This is the key to the doctrine of Christ's sacrifice. The significance and value of his atonement lie in the personal quality and motive of Christ himself which are back of the sacrificial act. The offering was the offering of Christ's deepest self - his inmost personality. Therein consists the attraction of the cross, not to the shedding of blood, but to Christ himself. This is Christ's own declaration, John 12:32. "I will draw all men unto me." Therein consists its potency for men: not in Christ's satisfaction of justice by suffering a legal penalty, but in that the cross is the supreme expression of a divine spirit of love, truth, mercy, brotherhood, faith, ministry, unselfishness, holiness, - a spirit which goes out to men with divine intensity of purpose and yearning to draw them into its own sphere, and to make them partakers of its own eternal quality. This was a fact before the foundation of the world, is a fact today, and will be a fact so long as any life remains unreconciled to God. Atonement is eternal in virtue of the eternal spirit of Christ through which he offered himself to God.

Offered himself without spot (ἑαυτὸν προσήνεγκεν ἄμωμον)

The two other elements which give superior validity to Christ's sacrifice. It was voluntary, a self-offering, unlike that of brute beasts who had no volition and no sense of the reason why they were offered. It was spotless. He was a perfectly righteous, sinless being, perfectly and voluntarily obedient to the Father's will, even unto the suffering of death. The legal victims were only physically unblemished according to ceremonial standards. Ἄμωμος in lxx, technically, of victims, Exodus 29:1; Leviticus 1:3, Leviticus 1:10, etc.

Purge your conscience (καθαριεῖ τὴν συνείδησιν ἡμῶν)

For your rend. our. The superior nature of Christ's sacrifice appears in its deeper effect. While the Levitical sacrifice accomplished only formal, ritual expiation, leaving the inner man unaffected, while it wrought externally and dealt with specific sins the effect of Christ's sacrifice goes to the center of the moral and spiritual life, and cleanses the very fountainhead of being, thus doing its work where only an eternal spirit can do it. Καθαρίζειν to purge is not a classical word. In Class. καθαιρεῖν (also in lxx): but καθαρίζειν appears in inscriptions in a ritual sense, and with ἀπὸ from, as here, thus showing that the word was not confined to biblical and ecclesiastical Greek.

From dead works (ἀπὸ νεκρῶν ἔργων)

The effect of Christ's sacrifice upon the conscience transmits itself to the works, and fills them with the living energy of the eternal spirit. It changes the character of works by purging them of the element of death. This element belongs not only to works which are acknowledged as sinful and are committed by sinful men, but to works which go under the name of religious, yet are performed in a merely legal spirit. None the less, because it is preeminently the religion of faith, does Christianity apply the severest and most radical of tests to works. Professor Bruce truthfully says that "the severest test of Christ's power to redeem is his ability to loose the bonds springing out of a legal religion, by which many are bound who have escaped the dominion of gross, sinful habits."

The efficacy of Christ's sacrifice is bound up with a covenant. His priesthood involves a new and a better covenant. See Hebrews 8:6-13. That covenant involves his death.

For this cause (διὰ τοῦτο)

Indicating the close relation between the cleansing power of Christ's blood and the new covenant.

Mediator of the new testament (διαθήκης καινῆς μεσίτης)

For the new testament rend. a new covenant. See on next verse. For μεσίτης mediator, see on Galatians 3:19, Galatians 3:20.

By means of death (θανάτου γενομένου)

Rend. a death having taken place.

For the redemption of the transgressions (εἰς ἀπολύτρωσιν τῶν παραβάσεων)

The phrase redemption of transgressions (that is, from transgressions) only here. Ἀπολύτρωσις in N.T. mostly absolutely: the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, Romans 8:23; Ephesians 1:14. Only once in lxx, Daniel 4:32. For παράβασις transgression, see on Romans 2:23.

Under the first testament (ἐπὶ)

On the basis of: estimated according to the standard of the provisions of the first covenant, and to be atoned for in the way which it prescribed. By this expression he emphasizes the insufficiency of every other atoning provision, selecting the system which represented the most elaborate and complete atonement for sin prior to Christ. The intimation is in the same direction with that of the phrase through an eternal spirit - that the ideal redemption must be eternal.

They which are called (οἱ κεκλημένοι)

Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. Acts 2:39. In Hebrews 3:1, the readers are addressed as "partakers of a heavenly calling," which corresponds with "eternal inheritance" here. Those who obtain this inheritance are designated as "called." See Ephesians 1:18; 1 Thessalonians 2:12; 1 Thessalonians 5:24; 1 Peter 3:9.

Of eternal inheritance (τῆς αἰωνίου κληρονομίας)

continued...

For where a testament is (ὅπου γὰρ διαθήκη)

"The English Version has involved this passage in hopeless obscurity by introducing the idea of a testament and a testator." This statement of Rendall (Epistle to the Hebrews, p. 159) is none too strong. That interpretation, however, is maintained by a very strong array of modern expositors. It is based upon κληρονομία inheritance; it being claimed that this word changes the whole current of thought. Hence it is said that the new covenant established by Christ is here represented as a testamentary disposition on his part, which could become operative in putting the heirs in possession of the inheritance only through the death of Christ. See Additional Note at the end of this chapter.

There must also of necessity be the death of the testator (θάνατου ἀνάγκη φέρεσθαι τοῦ διαθεμένου)

Rend. it is necessary that the death of the institutor (of the covenant) should be borne. With the rendering testament, φέρεσθαι is well-nigh inexplicable. If covenant the meaning is not difficult. If he had meant to say it is necessary that the institutor die, he might better have used γένεσθαι: "it is necessary that the death of the institutor take place"; but he meant to say that it was necessary that the institutor die representatively; that death should be borne for him by an animal victim. If we render testament, it follows that the death of the testator himself is referred to, for which θάνατου φέρεσθαι is a very unusual and awkward expression.

Additional Note on Hebrews 9:16

Against the rendering testament for διαθήκη, and in favor of retaining covenant, are the following considerations:

(a) The abruptness of the change, and its interruption of the line of reasoning. It is introduced into the middle of a continuous argument, in which the new covenant is compared and contrasted with the Mosaic covenant (8:6-10:18).

(b) The turning-point, both of the analogy and of the contrast, is that both covenants were inaugurated and ratified by death: not ordinary, natural death, but sacrificial, violent death, accompanied with bloodshedding as an essential feature. Such a death is plainly indicated in Hebrews 9:15. If διαθήκη signifies testament, θάνατον death in Hebrews 9:16 must mean natural death without bloodshed.

(c) The figure of a testament would not appeal to Hebrews in connection with an inheritance. On the contrary, the idea of the κληρονομία was always associated in the Hebrew mind with the inheritance of Canaan, and that inheritance with the idea of a covenant. See Deuteronomy 4:20-23; 1 Chronicles 16:15-18; Psalm 105:8-11.

(d) In lxx, from which our writer habitually quotes, διαθήκη has universally the meaning of covenant. It occurs about 350 times, mostly representing בְּרִית, covenant. In the Apocryphal books it has the same sense, except in Sir. 38:33, where it signifies disposition or arrangement. Διατιθέσθαι to dispose or arrange represents כָּרַֽת, to cut off, hew, divide. The phrase כָּרַֽת בְּרִֽת, to cut (i.e., make) a covenant, is very common. The verb marks a disposing by the divine will, to which man becomes a party by assent; while συντιθέσθαι indicates an arrangement between two equal parties. There is not a trace of the meaning testament in the Greek O.T. In the classics διαθήκη is usually testament. Philo uses the word in the sense of covenant, but also shows how it acquired that of testament (De Mutatione Nominum, 6 ff.). The Vulgate has testamentum, even where the sense of covenant is indisputable. See Exodus 30:26; Numbers 14:44; 2 Kings 6:15; Jeremiah 3:16; Malachi 3:1; Luke 1:72, Acts 3:25; Acts 7:8. Also in N.T. quotations from the O.T., where, in its translation of the O.T., it uses foedus. See Jeremiah 31:31, cit. Hebrews 8:8. For διατιθέσθαι of making a covenant, see Hebrews 8:10; Acts 3:25; Hebrews 10:16.

(e) The ratification of a covenant by the sacrifice of a victim is attested by Genesis 15:10; Psalm 1:5; Jeremiah 34:18. This is suggested also by the phrase כָּרַֽת בְּרִֽת, to cut a covenant, which finds abundant analogy in both Greek and Latin. Thus we have ὅρκια τάμνειν to cut oaths, that is, to sacrifice a victim in attestation (Hom. Il. ii. 124; Od. xxiv. 483: Hdt. vii. 132). Similarly, σπονδὰς let us cut (make) a league (Eurip. Hel. 1235): φίλια τέμνεσθαι to cement friendship by sacrificing a victim; lit. to cut friendship (Eurip. Suppl. 375). In Latin, foedus ferire to strike a league foedus ictum a ratified league, ratified by a blow (ictus).

(f) If testament is the correct translation in Hebrews 9:16, Hebrews 9:17, the writer is fairly chargeable with a rhetorical blunder; for Hebrews 9:18 ff. is plainly intended as a historical illustration of the propositions in Hebrews 9:16, Hebrews 9:17, and the illustration turns on a point entirely different from the matter illustrated. The writer is made to say, "A will is of no force until after the testator's death; therefore the first covenant was ratified with the blood of victims.

For a testament is of force after men are dead (διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία)

Rend. "for a covenant is of force (or sure) over (or upon) dead (victims)." Comp. Soph. Elect. 237; Eurip. Ion. 228; Aesch. Eumen. 316; Hdt. iv. 162. See also Leviticus 21:5.

Otherwise it is of no strength at all while the testator liveth (ἐπεὶ μὴ τότε ἰσχύει ὅτε ζῇ ὁ διαθέμενος)

Rend. "since it hath not then force when the institutor is alive": until he has been representatively slain.

Whereupon (ὅθεν)

Rend. wherefore, or for which reason: on the general principle that a covenant must be ratified by death.

Neither the first testament was dedicated without blood (οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται)

Rend. "neither hath the first (covenant) been inaugurated without blood." There is surely no excuse for inserting testament here, as A.V., since the allusion is clearly to the ratification of a covenant with blood. But further, as this and the verses immediately following are intended to furnish a historical illustration of the statements in Hebrews 9:16, Hebrews 9:17, we seem forced either to render covenant in those verses, or to assume that the transaction here related was the ratification of a will and testament, or to find our writer guilty of using an illustration which turns on a point entirely different from the matter which he is illustrating. Thus: a testament is of force after men are dead. It has no force so long as the testator is alive. Wherefore, the first covenant was ratified by slaying victims and sprinkling their blood. For the incident see Exodus 24:8. Ἐνκαινίζειν only here and Hebrews 10:20. lxx, to renew, 1 Samuel 11:14; 2 Chronicles 15:8; Psalm 51:10 : to dedicate, 1 Kings 8:63; 1 Macc. 4:36. Comp. τὰ ἐνκαίνια the feast of dedication, John 10:22. Rend. οὐδὲ neither, as A.V., and not not even, in which case the meaning would be, "not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience," a thought which would be foreign to the point, which is merely the analogy in the matter of death.

The statement of Hebrews 9:18 historically confirmed by the story of the establishment of the law-covenant, Exodus 24.

Of calves and goats (τῶν μόσχων καὶ τῶν τράγων)

Not mentioned in the O.T. account. The goat was always for a sin-offering, and the sacrifices on this occasion were oxen, and are described as burnt offerings and sacrifices of peace, Exodus 24:5. In the original covenant with Abraham a she-goat and a heifer are specially mentioned, Genesis 15:9.

Water, scarlet wool, hyssop - sprinkled the book (ὕδατος, ἐρίου κοκκίνου, ὑσσώπου αὐτό τε τὸ βιβλίον ἐράντισεν)

None of these are mentioned in the O.T. account, which the writer appears to have filled up from the details of subsequent usage. Comp. the additions in Hebrews 9:5, Hebrews 9:10. It will also be observed that the sacrifices on the occasion of establishing the law covenant were not made according to the Mosaic ritual. They were offered, not by the priests, but by the young men, Exodus 24:5. For κόκκινος scarlet, see on Matthew 27:6. Ὕσσωπος hyssop appears in Exodus 12:22; Leviticus 14:4, Leviticus 14:6, Leviticus 14:49; Numbers 19:6, Numbers 19:18; Psalm 51:9; John 19:29. Mostly in connection with lustral ceremonies. The vexed question of the precise botanical character of the plant has never been decisively settled.

The historical facts are summed up, emphasizing one point - cleansing by blood.

Almost all things (σχεδον - πάντα)

The A.V. is wrong. Σξεδὸν almost or nearly is prefixed to the entire clause, and applies to both its members. Rend. "and I may almost say, it is in blood," etc. Almost provides for such exceptions as Exodus 19:10; Exodus 32:30-32; Exodus 5:11-13; Leviticus 15:5; Leviticus 16:26-28; Leviticus 22:6; Numbers 16:46-48; Numbers 31:23, Numbers 31:24; Psalm 51:1-17; Psalm 32:1, Psalm 32:2.

And without shedding of blood is no remission (καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις)

This sentence also is covered by "I may almost say." It does not state that without shedding of blood there is no remission of sins, which "would be in conflict with the history and literature of the Old Testament." See exceptions above. Ἁιματεκχυσία shedding of blood, N.T.o , olxx, oClass. Οὐ γίνεται ἄφεσις, lit. remission does not take place or ensue. For ἄφεσις see on James 5:15; most frequent in Luke and Acts. In Hebrews only here and Hebrews 10:18. Commonly with a genitive, in the phrase remission of sins: but sometimes absolutely as here, Mark 3:29; Luke 4:18.

The heavenly sanctuary required a better purification than the Levitical.

The patterns of things in the heavens

The earthly tabernacle and its furniture. See on Hebrews 8:5.

With these (τούτοις)

Things specified in Hebrews 9:19.

With better sacrifices (κρείττοσι θυσίαις)

How can it be said that the heavenly things needed cleansing? It is not easy to answer. Various explanations have been proposed, which the student will find collected in Alford's note on this passage. The expression is rhetorical and figurative, and appears to be founded on that feature of the Levitical ritual according to which the high priest was required, on the Great Day of Atonement, to make an atonement for the sanctuary, "because of the uncleanness of the children of Israel." He was to do this also for the tabernacle of the congregation, and for the great altar. See Leviticus 16:16 ff. The rite implied that even the holy of holies had contracted defilement from the people's sin. Similarly, the atoning blood of Christ is conceived as purifying the things of the heavenly sanctuary which had been defiled by the sins of men. "If the heavenly city of God, with its Holy Place, is, conformably with the promise, destined for the covenant-people, that they may there attain to perfect fellowship with God, then their guilt has defiled these holy things as well as the earthly, and they must be purified in the same way as the typical law appointed for the latter, only not by the blood of an imperfect, but of a perfect sacrifice" (Delitzsch).

Under the old covenant, the bloodshedding was symbolical: the death of the institutor was by proxy. In the ratification of the new covenant, Christ himself was the covenant-victim, and a real cleansing power attaches to his blood as the offering of his eternal spirit.

The holy places made with hands (χειροποίητα ἅγια)

For holy places rend. a holy place, the plural being used of the sanctuary. Christ is not entered into a hand-made sanctuary.

Figures (ἀντίτυπα)

Or. figure. Only here and 1 Peter 3:21, see note. Answering to the patterns in the heavens, Hebrews 8:5. Rev. like in pattern.

Now to appear (νῦν ἐμφανισθῆναι)

Now, not only in contrast with the time of the old, typical economy, but also implying a continually-present manifestation, for us, now, as at his first entrance into the heavenly sanctuary. Ἐμφανισθῆναι, rend. to be manifested. Better than to appear, because it exhibits the manifestation of Christ as something brought about as the result of a new and better economy, and distinctly contemplated in the institution of that economy. Christ is made openly manifest before the face of God. The Levitical priest was compelled to shroud the ark and the shekinah with incense-smoke, that he might not look upon God face to face.

Nor yet that (οὐ δ' ἵνα)

Supply did he enter. "Nor yet did he enter that he might offer," etc.

He should offer himself often (πολλάκις προσφέρῃ ἑαυτόν)

His offering did not need repetition like the Levitical sacrifices. Offer himself refers rather to Christ's entrance into the heavenly sanctuary and presentation of himself before God, than to his offering on the cross. See on Hebrews 9:14. The sacrifice on the cross is described by παθεῖν suffer, Hebrews 9:26, and is introduced as a distinct thought. The point is that, being once in the heavenly sanctuary, Christ was not compelled to renew often his presentation of himself there, since, in that case, it would be necessary for him to suffer often. Each separate offering would necessitate a corresponding suffering.

Since the foundation of the world (ἀπὸ καταβολῆς κόσμου)

For, from the foundation of the world, sin required atonement by sacrifice; and, therefore, if Christ had been a victim like others, which must be offered repeatedly, he would have had to suffer repeatedly from the foundation of the world. If his sacrifice, like the animal atonements, had availed for a time only, he would have been obliged to repeat his offering whenever that time expired; and, since his atonement was designed to be universal, it would have been necessary for him to appear repeatedly upon earth, and to die repeatedly from the foundation of the world. Comp. 1 Peter 1:20; Revelation 13:8.

In the end of the world (ἐπὶ συντελείᾳ τῶν αἰώνων)

In N.T συντέλεια consummation, always with αἰὼν age. With the plural αἰώσων only here. Everywhere else συντέλεια αἰῶνος. The A.V. gives a wrong impression as of the end of this visible world. The true sense is the consummation of the ages: that is to say, Christ appeared when the former ages had reached their moral consummation under the old Levitical economy. Comp. Hebrews 1:2.

To put away sin (εἰς ἀθίτησιν τῆς ἁμαρτίας)

Lit. for the putting away of sin. For ἀθέτησις see on Hebrews 7:18. Note the singular number, sin. The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions.

That there is no place for a repeated offering of Christ is further shown by reference to the lot of men in general. The very idea is absurd; for men die once, and judgment follows. Christ was man, and Christ died. He will not come to earth to live and die again. Christ died, but judgment did not follow in his case. On the contrary, he became judge of all.

It is appointed (ἀπόκειται)

Lit. is laid by in store. Comp. Luke 19:20; Colossians 1:5 (see note); 2 Timothy 4:8.

Christ

Emphasizing him, as the figure to which the old economy pointed.

Was once offered (ἅπαξ προσενεχθεὶς)

Lit. having been offered once for all. Note the passive in contrast with offer himself, Hebrews 9:25. He was appointed to die as truly as we. Comp. Luke 24:26; Matthew 26:53, Matthew 26:54; Psalm 40:7, Psalm 40:8.

To bear (ἀνενεγκεῖν)

Not in the sense of bearing a sin offering up to the cross; for ἁμαρτία never means a sin-offering; nor in the sense of putting away; but signifying to take upon himself and bear as a burden.

Unto them that look for him (τοῖς αὐτὸν ἀπεκδεχομένοις)

Rend. await him. For the verb, see on Philippians 3:20. This second coming with salvation is only for those who await him in faith.

Shall he appear (ὀφθήσεται)

The usual verb for the appearance of Christ after his resurrection.

The second time (ἐκ δευτέρου)

A phrase quite common in N.T., but not in Paul. The idea is, beginning from the second: the second in a series taken as the point of departure. As among men judgment follows as the second thing after death, so, when Christ shall appear for the second time, he will appear as the sinless Savior.

Unto salvation (εἰς σωτηρίαν)

Not as a sinner to be judged, but as the Savior of mankind. It is not said that he will appear as judge, but only that he will not share the judgment which befalls all men after death. Still the phrase may imply that he will award salvation, as judge, to such as have believed on him.

The arrangement of the verse is much disputed. Rend. "The law, with the same sacrifices which they continually renew year by year, can never make the comers thereunto perfect."

A shadow (σκιὰν)

The emphasis is on this thought. The legal system was a shadow. Σκιὰ is a rude outline, an adumbration, contrasted with εἰκὼν, the archetypal or ideal pattern. Σκιὰ does not accurately exhibit the figure itself. Comp. Hebrews 8:5.

Of good things to come (τῶν μελλόντων ἀγαθῶν)

From the point of view of the law.

The very image of the things (αὐτὴν τὴν εἰκόνα τῶν πραγμάτων)

For εἰκὼν image, see on Revelation 13:14; see on Philippians 2:7. Πραγμάτων things expresses a little more distinctly than μελλόντων the idea of facts and realities.

Can (δύναται)

Δύναται might be expected with ὁ νόμος the law as the subject. If δύναται, the plural, is retained, the clause the law - image of the things must be taken absolutely, the construction of the sentence breaking off suddenly, and the subject being changed from the law to the priests: "The priests can never," etc. It is better to read δύναται in the singular, with Tischendorf, Westcott and Hort, and Weiss.

Continually (εἰς τὸ διηνεκὲς)

See on Hebrews 7:3, and comp. Hebrews 10:12, Hebrews 10:14. Const. with offer.

To be offered (προσφερόμεναι)

The present participle brings out more forcibly the continuous repetition: "Ceased being offered."

A remembrance of sins (ἀνάμνησις ἁμαρτιῶν)

Each successive sacrifice was a fresh reminder of sins to be atoned for; so far were the sacrifices from satisfying the conscience of the worshipper. Ἀνάμνησις, lit. a calling to mind. Comp. Hebrews 10:17, and see lxx, Numbers 5:15.

Confirming the assertion of Hebrews 10:4 by a citation, Psalm 40:7-9, the theme of which is that deliverance from sin is not obtained by animal sacrifices, but by fulfilling God's will. The quotation does not agree with either the Hebrew or the lxx, and the Hebrew and lxx do not agree. The writer supposes the words to be spoken by Messiah when he enters the world as Savior. The obedience to the divine will, which the Psalmist contrasts with sacrifices, our writer makes to consist in Christ's offering once for all. According to him, the course of thought in the Psalm is as follows: "Thou, O God, desirest not the sacrifice of beasts, but thou hast prepared my body as a single sacrifice, and so I come to do thy will, as was predicted of me, by the sacrifice of myself." Christ did not yield to God's will as authoritative constraint. The constraint lay in his own eternal spirit. His sacrifice was no less his own will than God's will.

Sacrifice and offering (θυσίαν καὶ προσφορὰν)

The animal-offering and the meal-offering.

Burnt offerings and sacrifices for sin (ὁλοκαυτώματα καὶ περὶ ἁμαρτίας)

The burnt-offering and the sin-offering.

In the volume of the book (ἐν κεφαλίδι βιβλίου)

Κεφαλίς, N.T.o , is a diminutive, meaning little head. Lat. capitellum or capitulum. The extremity or end, as the capital of a column. See Exodus 26:32, Exodus 26:37. Sometimes the column itself, as Exodus 40:18; Numbers 3:36. Said to be used of the tips or knobs of the rollers around which parchments were rolled, but no instances are cited. A roll of parchment, a book-roll, Ezekiel 2:9. Meaning here the Scriptures of the O.T. for Hebrew מְגִלָּה. Κεφαλίς is found in lxx with βιβλίου book, only Ezekiel 2:9; Psalm 39:7. For, βιβλίον book, see on 2 Timothy 4:13.

Above when he said (ἀνώτερον λέγων)

Lit. saying above. Introducing a partial repetition of the quotation.