3:20), or of His people (Rom. 8:19, 23, 25). Comp. 2 Tim. 4:8.
eij" swthrivan
] to accomplish, consummate salvation, which includes not only the removal of sin but also the attainment of the ideal of humanity.
Additional Note on Hebrews 9:7. The service of the Day of Atonement.
The ritual of the Day of Atonement, the Day ( Joma ), is present to the mind of the writer throughout this section of the Epistle, and it will be convenient to set out the Levitical ordinances in a clear form, that the relation of their typical teaching to the work of Christ may be distinctly seen (Lev. 16; 23:26-32; comp. Lev. 25:9; Num. 29:11; Ezek. 45:18 ff.).
The Mishnaic treatise Joma , of which there is a convenient edition by Sheringham, gives some additional details as to later usage; and Delitzsch has given a translation of the full account of the service by Maimonides. To the edition of Sheringham's Joma of 1696 is added a very elaborate comparison of the work of the High-priest with that of Christ by J. Rhenferd. The Service of the Day summed up and interpreted the whole conception of Sacrifices, which were designed by divine appointment to gain for man access to God.
In the same way the High-priest summed up the idea of consecration and religious service, represented in different stages by the people, the Levites, the priests.
The occasion of the institution of the Service illustrates its central thought. It followed on the death of the eldest sons of Aaron, Nadab and Abihu, for offering strange fire (Lev. 10:6 f.; 16:1; comp. Num. 3:4; 26:61). The way of access to God was not yet freely open: even the most privileged servants could only draw near as God provided a way.
The day was the one Fast of the Law: Acts 27:9 ( hJ nhsteiva ). All the ordinary priestly duties of the day were done by the High-priest in his golden robes, and according to custom he prepared for his work by a retirement of seven days.
On the day itself, after bathing, the High-priest put on his [white] linen robes (Lev. 16:4; comp. Lk. 9:29) as representing the people before God, while the golden robes were appropriate to the messenger of God to the people.
Then the victims for the congregation and for the High-priest were prepared and presented (for sin offerings, a bullock for the High-priest, and two goats for the people; for burnt-offerings, a ram for each: Lev. 16:3, 5, 6), and one of the two goats was assigned by lot to the Lord and the other to Azazel (v. 8 ff.).
All being thus made ready, the High-priest killed the bullock, and made atonement for himself and for his house (the priesthood), entering within the veil, under cover of a cloud of incense that he might not die (vv. 11 ff.; comp.
v. 2).
After this (and according to the later ritual he returned meanwhile from the Holy of Holies and re-entered it with the blood) he took of the blood and sprinkled it with his finger upon the mercy seat eastward, and before the mercy seat seven times (v. 14).
So the High-priest and the scene of the manifestation of God were duly atoned, and the High-priest was able to act for the people. He then killed the