that are sanctified.
Heb. 10:11-13. The eleventh verse takes up the three thoughts of v. 1. The Levitical service consists of repeated acts ( kaqj hJmevran, katj ejniautovn ), and these the same ( aiJ aujtai; qusivai ), and essentially ineffective ( oujdevpote d. periel. aJm., oujdevpote d. t. proserc. tel. ). On the other hand Christ having offered one sacrifice efficacious for ever took His place on the divine throne in certain expectation of final victory (12, 13).
10:11.
kai; pa'" me;n iJereuv"
]
And
further, there is another characteristic of Christ's priestly work which marks its infinite superiority,
while every
Levitical
priest standeth...He...sat down
.... Christ's sacrifice is not only
pleasing to God, but it has an absolute power: it issues in perfect sovereignty for the Son of man, the representative of men (2:9).
For the opposition of the clauses ( pa'" mevn ou|to" dev ) compare 1:7; 3:5; 7:8; 9:23; 12:10.
The general term priest (
iJereuv"
, Latt.
sacerdos
) suits the argument better than the specific term highpriest. The work of Christ is considered in relation to the whole hierarchical and sacrificial system of Judaism. The Jewish priests stand in their service (Deut. 10:8; 18:7).
e{sthken
]
standeth
, Latt.
praesto est.
The idea of standing is that of a work still to be done, of service still to be rendered, of homage still to be paid. So the angels stand before God: Is. 6:2; Luke 1:19; Apoc. 7:11. Comp. Heb. 1:3 note.
The attitude of the Lord in Acts 7:56 is explained in the
Apostolical Constitutions
on the supposition that He appears
wJ" ajrciereu;" pavntwn tw'n logikw'n tagmavtwn
(Heb. 6:30, 5). See also John 3:29. They also serve who only stand and wait.
kaqj hJmevran
...
qusiva"
] The divine service and the sacrifices of the Tabernacle and Temple are repeated day by day. This could be said even of the duties of the High-priest: see Heb. 7:27 note. The verb
leitourgei'n
is found in the N. T. elsewhere only Acts 13:2; Rom. 15:27. For the meaning see Heb. 8:2 Addit. Note. The order of the original, by which the thoughts of the identity and frequency of the Levitical sacrifices are brought together (
ta;" aujta;" pol. prosf. qu".
), is expressive.
ai{tine"
] which are such that.... Comp. Heb. 2:3 note.
perielei'n aJmartiva"
] Latt.
auferre peccata.
Contrast
perivkeitai
, Heb. 10:2. Man is, so to speak, wrapped in sins. He weaves, as it were, in action
(
aJmartivai
not
aJmartiva
) a terrible robe for himself (comp. Ps. 35:26; 109:18 notes). This enveloping shroud, no part of his true self, has to be stripped off (2 Cor. 3:16; Judith 10:3).
For perielei'n compare Zeph. 3:11 perielw' ta; faulivsmata , 15
periei'le kuvrio" ta; ajdikhvm . ( rysihe ). The image is found also in Classical
writers.
Heb. 10:12.
ou|to" de; mivan
...
eij" to; dihnekev", ejkavqisen
...]
He, when He had offered one sacrifice for sins for ever, sat down...;
O.L.
unaoblata hostia in sempiterno sedit;
Vulg.
hic autem unam offerens hostiam in sempiternum
....
The sacrifice was efficacious for ever, through all time, being appropriated by each believer (Heb. 10:14). The connexion of
eij" to; dihnekev"
with the following
ejkavqisen
(
for ever sat down
) is contrary to the usage of the Epistle;