Ver. 28. οὕτως. The comparison extends to both terms, the once dying and the judgment. ([Cf. Kiibel, ‘die Korrespondenz ist nicht bloss die der gleichen Menschennatur, sondern das, dass mit dem Tod das, was das Leben bedeutet, abgeschlossen, fertig ist”’]. The results of the life are settled. And in Christ’s case the result is that He appears the second time without sin unto salva- tion, the sin having been destroyed by His. death. ἅπαξ προσενεχθεὶς corre- sponds to ἅπαξ ἀποθανεῖν of ver. 27. The passive is used to be more in keeping with the universal Jaw expressed in ἀπόκειται of ver. 27. Though the ‘‘ offering’ as we have seen includes both the death and the entrance into the Holiest with the blood, it is the death which is here prominent. - ets τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ‘‘to bear the sins of τηδην ". Westcott.
ὃς τ
X. 1. "ΣΚΙΑΝ γὰρ ἔχων 6 νόμος τῶν μελλόντων ἀγαθῶν, οὐκ a ΥΠ. 5, et αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατ’ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις
Προς EBPAIOYS
341
ix.g; Col.
ii. 17.
ἃς προσφέρουσιν εἰς τὸ διηνεκὲς, οὐδέποτε δύναται 2 τοὺς προσερχο-
119 Ῥ add αυτων.
3Τ.Ε. in D*, etc., EHKL, ἆ, 6, f, vg., Basm., Copt.; θυνανται in ΝΑΟΡΟΡ,
says, ‘‘the burden which Christ took upon Him and bore to the cross was ‘the sins of many’ not, primarily, or separately from the sins, the punishment of sins.” But in what intelligible sense can sins be borne but by bearing their punishment ? In Numbers xiv. 33, é.g., it is said ‘‘ your sins shall be fed in the wilderness forty years kat ἀνοίσουσι τὴν πορνείαν ὑμῶν, where the same verb is used as here to express the idea of suffering punishment for the sins of others. πολλῶν, although it wa» the death of but one, cf. Rom. v. 12-21, but probably only a reminiscence of Isa. Iviii. 12. αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε. ἐκ δευτέρον . . . asecond time He shall appear, ὀφθήσεται, visible to the eye. The word is probably used because appropriate to the appearances after the resurrection, cf. Luke xxiv. 34, AES νε 17.) Kin ΞΕ Cor,,5, Ὁ, ἢ». 8 where ὤφθη is regularly used. But on this ‘‘second”’ appearance His object is different. He will come not εἰς τὸ πολ. ἄνεν. ἁμαρτίας, but χωρὶς ἅμ. εἰς σωτηρίαν irrespective of sin, not to be a sin offering but to make those who wait for Him partakers of the great salvation, ii. 3, of. x. 37-39; and ix. 19. τοῖς αὐτὸν ἀπεκδεχομένοις “There may be an illusion to the reappearance of the High Priest after the solemn cere- monial in the Holy of Holies on the day of atonement to the anxiously waiting people” (Vaughan). Cf. Luke i. 21. The word is used in 1 Cor. i. 7 and Phil. ili. 20 of the expectation of the second advent, andin 2 Tim. iv. 8 is varied by the beautiful expression ‘‘they that have loved His appearing”’.
CuaPTER X.—Vv. 1-18. Finality of Christ’s one sacrifice, The law merely presents a shadow of the essential spiritual blessings and does not perfect those who seek God through it. Its sacrifices there- fore must be continually repeated and the consciousness of sins is annually revived, for animal blood cannot take sins away. Accordingly, when Christ comes into the world He says, ‘Sacrifice and offering Thou wouldst not, 1 am come to do Thy will”. He proclaims the uselessness of O.T. sacrifices, that He may clear the ground for “the offering of the body of
Christ”. This is the great distinction between Christ and all other priests, They stand daily ministering, He by one offering has perfected those who approach God through Him.
Vv. 1-4. The sacrifices of the law in- adequate.
Ver. 1. Σκιὰν γὰρ éxwv... The γὰρ intimates that we have here a further explanation of the finality of Christ’s one sacrifice (ix. 28) and therefore of its superiority to the sacrifices of the law. The explanation consists in this that the law had only ‘‘a shadow of the good things that were to be, not the very image of the things”. Σκιὰν is in the emphatic place, as that characteristic of the law which determines its inadequacy. “Α shadow ” suggests indefiniteness and unsubstantiality; a mere indication that a reality exists. εἰκών suggests what is in itself substantial and also gives a true representation of that which it images, “ The εἰκών brings before us under the conditions of space, as we can understand it, that which is spiritual’? (Westcott). So Kubel, etc. The contrast is between a bare intimation that good things were to be given, and an actual presentation of these good things in an apprehensible form. It is zmplied that this latter is given in Christ; but what is asserted is, that the law did not present the coming realities in a form which brought them within the comprehension of the people. [Bleek cites from Cicero, De Off, iii. 17, 69, ‘‘ nos veri juris germanaeque justitiae solidam et expressam effigiem nullam tenemus, um- bra et imaginibus utimur’’.]