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High-priest is the agent through whom the act of the people is accomplished. Compare 13:15 dij aujtou' ajnafevrwmen .
w|n ... touvtwn ] The emphatic insertion of the demonstrative is not uncommon: Phil. 4:9; 2 Tim. 2:2; Gal. 2:18. Compare Rom. 9:8 ouj ta;
tevkna
... tau'ta ...; James 1:25, 23 ei[ ti" ... ou|to" ....
e[xw th'" parembolh'" ] Vulg. extra castra , compare Ex. 29:14 (at the consecration of the priests); Lev. 4:11 (sin-offering for the priest); id. vs. 21 (sin-offering for the congregation); 16:27 (sin-offering on the Day of Atonement). See also Lev. 7:17; 9:11.

The life is taken to the presence of God: that which has been the transitory organ of life is taken beyond the limits of the ordered Society to be wholly removed.

Heb. 13:12. dio; kai; jIhsou'" ] Wherefore Jesus also —the Lord truly man—the sin-offering for humanity—in order that He might so fulfil the symbolism of the Law and sanctify the people by His Blood, suffered without the gate. Even as the Levitical High-priest entered into the Sanctuary through the blood of the atoning victims while their bodies were burnt without, Jesus as our High-priest entered through His own Blood into heaven; and His mortal Body, laid in the grave, was glorified, consumed, so to speak, by the divine fire which transfigured it. In both respects He satisfied completely the thoughts suggested by the type.
i{na aJg. ... to;n laovn ] that He might sanctify the people , those who are
truly Israel (Heb. 2:17 note),
through His own blood as contrasted with the blood of victims: Heb. 9:12. By His death on the Cross Christ not only ‘made purification of sins’ (1:3), but He also ‘sanctified’ His people. In the offering of Himself, He offered them also, as wholly devoted to God. His blood became the blood of a New Covenant (10:29) by which the privilege of sonship was restored to men in the Son through His offered life (10:10); and the Covenant sacrifice became the groundwork of a feast (comp. Ex. 24:8, 11).

For the idea of aJgiavzein , see Heb. 9:13. With dia; tou' ai{mato" compare Heb. 9:12; Acts 20:28; Eph. 1:7; Col. 1:20; and contrast ejn tw'/ ai{mati Heb. 10:19, 29; (9:22, 25; 13:20); Rom. 3:25; 5:9; (1 Cor. 11:25); Eph. 2:13; Apoc. 1:5; 5:9; 7:14; and dia; to; ai|ma Apoc. 12:11.

( g ) Heb. 13:13-16. The relation in which the Christian stands to Christ—the perfect sin-offering and the continuous support of the believer—carries with it two consequences. Believers must claim fellowship with Him both in His external humiliation and in His divine glory, both as the Victim consumed (13:11) and as the Priest who has entered within the veil. Hence follows the fulfilment of two duties, to go out to Christ (13:13, 14), and to offer through Him the sacrifice of praise and well-doing (13:15, 16). e[paqen ] The Fathers commonly think of the Passion as a ‘consuming of Christ by the fire of love,’ so that the effect of the Passion is made to answer directly to katakaivetai . But the Passion is never to be separated from the Resurrection. Here indeed the writer of the Epistle, though he goes on at once to speak of Christ as living, naturally dwells on the painful condition by which the triumph was prepared, because he wishes to encourage his readers to endurance in suffering. But the thought of victory lies behind. And there are traces in early writers of the truer view which sees in the transfiguration of the Risen Lord the correlative to the burning of the


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