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kai; sfodrovteron, oujde; aujtoi'" toi'" iJereu'si metadivdonte" aujtw'n .

OECUMENIUS. ejpeidh; ei\pen o{ti ouj crh; parathrei'sqai brwvmata ... fhsiv, Mh; ga;r kai; hJmei'" oujk e[comen parathrhvsei" ; ajllj ouj brwmavtwn, ajlla; tou' qusiasthrivou hJmw'n : tw'n ga;r ejkei' keimevnwn oujde; aujtoi'" toi'" ajrciereu'sin e[xesti metascei'n . Then he adds shortly afterwards: tou'to dh; ou\n to; ai|ma [ to; tou' Cristou' ] dia; tou' parj hJmi'n ajrcierevw" eijsfevretai eij" to; parj hJmi'n qusiasthvrion , where the qusiasthvrion in the Christian order is made parallel with ta; a{gia in the Jewish order.

THEOPHYLACT. kai; hJmei'" e[comen parathvrhsin, ajllj oujk ejpi; brwvmasi toiouvtoi" ajllj ejpi; tw'/ qusiasthrivw/ h[toi th'/ ajnaimavktw/ qusiva/ tou' zwopoiou' swvmato", tauvth" ga;r oujde; toi'" nomikoi'" ajrciereu'si metalabei'n e[xestin e{w" a]n latreuvwsi th'/ skhnh'/, toutevsti toi'" nomikoi'" tuvpoi" ... oJ Cristov", uJpe;r tw'n aJmartiw'n tou' kovsmou paqwvn, to; me;n ai|ma aujtou' eij" ta; a{gia eijsekovmise tw'/ patri; wJ" ajrciereuv" ... ajnavmnhsin ou\n th'" qusiva" ejkeivnh" telou'nte" oiJ parj hJmi'n ajrcierei'" to; ai|ma tou' Kurivou eij" ta; parj hJmi'n a{gia kai; eij" to; qusiasthvrion eijskomivzousin wJ" eij" oujranovn .

Additional Note on Hebrews 13:10.

The main thoughts of the verse can be presented clearly in the following propositions.

1. A sacrifice (according to the Levitical usage) may be regarded generally under two distinct aspects: as something offered to God and as something, by divine appointment, partaken of, enjoyed by man. Christ, as the perfect sacrifice for the whole world, offered Himself once for all to God, and, as He offered Himself, so He gives Himself to us, His flesh and blood, and this gift, in respect of its source, comes to us from the Cross on which the offering was made. Comp. Aug. in Psalm. xxxiii. Enarr. i. § 6...ut jam de cruce commendaretur nobis caro et sanguis Domini, novum sacrificium (commenting on Ps. 78:25 and Phlm. 6 ff.).

2. The context shews that in this passage the main conception is of a sacrifice to be enjoyed (‘eaten’) and not of a sacrifice to be offered. There is for Christians a feast following upon a sacrifice accomplished, whereby the sacrifice is made the support of the believer.

3. The ideas of the Passover and of the sacrifices on the Day of Atonement were both fulfilled in the sacrifice of Christ. Christ—‘our Passover’ (1 Cor. 5:7)—is both our covenant sacrifice and our sin-offering. The Passover indeed itself recalled the thoughts of redemption and covenant; but the service of the Day of Atonement emphasised the conception of sin, and so made a separation between the sin-offering and the material of the common feast. In Christ that which was presented in distinct parts in the types has been brought together: He was and is the sacrifice of the New Covenant: the sacrifice of Atonement: the substance of the Feast.

4. This sacrifice of the New Covenant and of effectual Atonement is, in respect of Christ, in each case one eternal act. He once offered Himself (Heb. 7:27; 9:25 f.; 10:10), and once entered into the Presence of God in His own Blood (9:12). There is no repetition in any way of these acts. But the Feast which was thus provided continues for man's sustenance while the world lasts. Christ communicates to His people, in His appointed way, the virtue of


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