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realised ...O. L. Christus autem, sacerdos quando advenit bonorum factorum. Vulg. Christus autem adsistens pontifex futurorum bonorum. For the simple Cristov" (contrast oJ cristov" 3:14 note) see 9:24; 3:6.
paragenovmeno" ] Christ has not only become ( genovmeno" ) High-priest as one of an appointed line, He has made His presence as High-priest felt among His people as sent from another realm to fulfil the office in part on earth.

So Chrysostom says: oujk ei\pe genovmeno" ajlla; paragenovmeno", toutevstin, eij" aujto; tou'to ejlqwvn, oujc e{teron diadexavmeno" : ouj provteron paregevneto kai; tovte ejgevneto ajllj a{ma h\lqe .

The idea of paragenevsqai is that of coming to, reaching, being present at, some marked place or company. Compare Matt. 3:1 paragivnetai jIwavnh" . Luke 12:51 dokei'te o{ti eijrhvnhn paregenovmhn dou'nai ejn th'/ gh'/ ; Acts 5:21 (and often in that book).
ajrc. tw'n genomevnwn ajg. ] The title of Christ at once marks His absolute supremacy. He is a High-priest whose work deals with blessings which have been gained and which do not exist only in hope and prophecy. He is High- priest of the good things which are already realised by the fulfilment of the divine conditions, and which are not promised only and future. The same blessings can be spoken of as ‘realised’ in respect of Christ's work, and as ‘future’ in respect of the preparatory discipline of the law (Heb. 10:1), or the actual position of Christians (comp. Heb. 13:14). In this place it seems natural that ‘the good things’ should be spoken of as realised from the divine side. Even if men have not entered upon their inheritance, it is already gained. In Heb. 10:1 the case is different and there the reading ( tw'n mell. ajg. ) is undisturbed.

For the gen. tw'n gen. ajg. compare Heb. 3:1 ajrc. th'" oJmologiva" (dealing with and belonging to).

9:11 b, 12. The Majesty of Christ's title (‘High-priest of the good things realised’) is justified by a description of His Work. In the circumstances and the effects of His High-priestly service He offers the heavenly counterpart of that which was exhibited under an earthly figure in the Mosaic system. This is shewn first in respect of the Tabernacle ‘through which’ Christ fulfils His work. dia; th'" m. ... oujde; dij ai{m. ... dia; dev ...] through the greater...nor yet through
blood...but through his own
...Vulg. per...tabernaculum...neque per sanguinem...sed per...sanguinem .... It seems to be best to take the
preposition in each case in the same general sense and to join both
dia; th'"
m. kai; t. sk
. and dia; tou' ijd. ai{ . with eijsh'lqe . Christ employed in the fulfilment of His office ‘the greater Tabernacle’ and ‘His own Blood’ (compare the corresponding though not parallel use of diav in 1 John 5:6). The local sense which has been given to diav in the first clause (‘ passing through the greater...tabernacle into the Presence of God’) does not give a very clear thought. It is true indeed that the High-priest passed through ‘the first tabernacle’ to the Holy of Holies, but no such stress is laid on this ‘passage through’ as to make it the one thing noticeable in the Sanctuary. The outer Sanctuary was not merely a portal to the Holy of Holies but the appointed place of priestly service. And on the other hand the idea conveyed by this limited (local) sense of ‘through’ is included in the wider (instrumental) sense of ‘through’ which describes that which Christ used in His work.


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