He taketh away the first that he may establish the second

Removes that which God does not will, the animal sacrifice, that he may establish that which God does will, the offering of an obedient will.

By the which will (ἐν ᾧ θελήματι)

The will of God as fulfilled in Christ.

We are sanctified (ἡγιασμένοι)

Lit. we are having been sanctified; that is, in a sanctified state, as having become partakers of the spirit of Christ. This is the work of the eternal spirit, whose will is the very will of God. It draws men into its own sphere, and makes them partakers of its holiness (Hebrews 12:10).

Once for all (ἐφάπαξ)

Const. with are sanctified. The sanctification of the Levitical offerings was only temporary, and had to be repeated. Christ's one offering "perfected forever them that are sanctified" (Hebrews 10:14). This thought is elaborated in Hebrews 10:11-14.

Every priest (πᾶς)

Suggesting many priests. Comp. Hebrews 7:23.

Standeth (ἕστηκεν)

Servile attitude, contrasted with that of the exalted Savior, Hebrews 1:3.

Daily - often - the same

The wearisome round of daily offerings, always the same, contrasted with the one offering, once for all.

Take away (περιελεῖν)

Only here in connection with sin. See on 2 Corinthians 3:16. The verb literally means to strip off all round. See Genesis 41:42 (of a ring): Genesis 38:14; Deuteronomy 21:13 (of clothes). Comp. εὐπερίστατος, Hebrews 12:1, see note, and περίκειται ἀσθένειαν is compassed about with weakness, Hebrews 5:2. See also clothed with shame, and with cursing, Psalm 35:26; Psalm 109:18.

Forever (εἰς τὸ διηνεκὲς)

Const. with offered. The reason appears in Hebrews 10:14. It is according to the usage of the epistle to place this phrase after that which it qualifies. Thus one sacrifice forever is contrasted with the same sacrifices often. This agrees also with what follows. He offered one sacrifice forever, and then sat down, awaiting its eternal result.

He hath perfected forever (τετελείωκεν εἰς τὸ διηνεκές)

Note the continued emphasis upon the τελείωσιςperfection. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1; Hebrews 12:2. No more sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice.

Repetition of the passage already cited from Jeremiah in Hebrews 8:10-12. The nerve of the citation is Hebrews 10:17.

There is no more offering for sin. Forgiveness of sin is the characteristic of the new covenant. In Jeremiah complete pardon of sins is promised. If the pardon is complete, there is left no place for the Levitical sacrifices under the new covenant. At this point the doctrinal portion of the epistle ends.

To enter into the holiest (εἰς τὴν εἴσοδον τῶν ἁγίων)

Lit. for the entering of the holiest. The phrase παρρησία εἰς boldness unto, N.T.o. Παρρησία with περὶ concerning, John 16:25; with πρὸςwith reference to, 2 Corinthians 7:4; 1 John 3:21; 1 John 5:14. Ἔισοδος in N.T. habitually of the act of entering.

By the blood (ἐν τῷ αἵματι)

Lit. "in the blood": in the power or virtue of.

By a new and living way which he hath consecrated for us (ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν)

The A.V. is wrong. Ἣν which is to be construed with εἴσοδον entrance. Thus: "having boldness for the entrance which he has inaugurated (or opened) for us - a way new and living." For ἐνεκαίνισεν see on Hebrews 9:18. The way must be opened, for every other way is closed. Ἐνκαινίζειν in lxx of the inauguration of a house, kingdom, temple, altar. See Deuteronomy 20:5; 1 Samuel 11:14; 1 Kings 8:63; 2 Chronicles 15:8. Πρόσφατον new, N.T.o. In lxx, see Numbers 6:3; Deuteronomy 32:17; Psalm 80:9; Ecclesiastes 1:9. The derivation appears to be πρὸς near to, and φατός slain (from πέμφαμαι, the perfect of φένειν to kill). According to this the original sense would be newly-slain; and the word was used of one so recently dead as to retain the appearance of life: also, generally, of things which have not lost their character or appearance by the lapse of time; of fishes, fruits, oil, etc., which are fresh; of anger which has not had time to cool. Later the meaning was weakened into new. Note that the contrast is not between a new and an old way, but between a new way and no way. So long as the old division of the tabernacle existed, the way into the holiest was not opened, Hebrews 9:8. Ζῶσαν living. A living way seems a strange expression, but comp. Peter's living stones, 1 Peter 2:5. Christ styles himself both way and life. The bold figure answers to the fact. The new way is through a life to life.

Through the veil (διὰ τοῦ καταπετάσματος)

The veil of the holy of holies is rent. Christ's work does not stop short of the believer's complete access to God himself.

That is to say his flesh (τοῦτ' ἔστιν τῆς σαρκὸς αὐτοῦ)

Const. with veil: the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See Hebrews 2:9-18; Hebrews 5:7-9; Hebrews 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Hebrews 6:20.