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word yuchv —the principle of human life—is used in a similar manner: Wisd. 3:1 ( dikaivwn yucai; ejn ceiri; qeou' ); Apoc. 6:9 ff. We have no warrant to draw any deductions from these glimpses of disembodied humanity, nor indeed can we apprehend them distinctly. We can feel however that something is yet wanting to the blessedness of the blessed.

But while the work of Christ is as yet uncompleted in humanity, though ‘the righteous’ are spoken of as spirits only, yet they are essentially ‘made perfect.’ They have realised the end for which they were created in virtue of the completed work of Christ. When the Son bore humanity to the throne of God—the Father—those who were in fellowship with Him were (in this sense) perfected, but not till then: Heb. 11:40. In this connexion reference may be made to the impressive picture of ‘the harrowing of hell’ by Christ in the Gospel of Nicodemus: cc. xxi. ff.

For the general idea of teleiou'sqai see 2:10; 7:11; 10:14 (notes). With this conception of the righteous man gaining his perfection in Christ contrast the Rabbinic conception of ‘the perfect righteous man’ who fulfils all the Law: Weber Altsynag. Theol. 278 f.

For divkaio" see 10:38 (LXX.); 11:4. The verb dikaiou'n is not found in the Epistle. Primasius reading ad spiritum ( pneuvmati ) explains it of the Holy Spirit: per quem justi creantur omnes in baptismate, accipientes ab illo remissionem omnium peccatorum.

( b ) The support while the struggle lasts. Heb. 12:24. kai; diaq. n. mes. jI. kai; ... {Abel ] For some the struggle of life is over: by some it has still to be borne. In these last two clauses the spiritual covenant is shewn in relation to those whose work has yet to be completed.

Their assurance lies in the facts that He through Whom the covenant is established has perfect sympathy with them as true man; and that the blood through which it was ratified is an energetic power of purifying life.

The work of Jesus, the author and perfecter of faith (Heb. 12:2), is placed in these respects in significant connexion with that of Moses, the mediator of the first covenant, the deliverer from Egyptian bondage, and that of Abel the first martyr of faith (11:4).
diaq. neva" mesivth/ jI. ] This is the only place in which diaqhvkh neva occurs in N. T.; compare diaqhvkh kainhv Heb. 8:8, 13 (LXX.); 9:15.

For the contrast of nevo" and kainov" see Col. 3:10 (and Lightfoot's note).

The Covenant is spoken of as neva in regard of its recent establishment, and not as kainhv in regard of its character.

The Covenant was in relation to the Hebrews ‘new’ in time and not only ‘new’ in substance. Christians had just entered on the possession of privileges which the elder Church had not enjoyed.

For mesivth" compare Heb. 8:6 note; and for the force of the human name jIhsou'" see Heb. 3:1 note; and for the order Heb. 2:9 note; 12:2. kai; ai{m. rJant. ... lalou'nti ] Vulg. et sanguinis sparsionem loquentem.
There is a voice to be heard here also as at Sinai (12:19), but not terrible like that.

The blood—‘the life’—is regarded as still living. This thought finds


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