378 ΠΡΟΣ ΕΒΡΑΙΟΥΣ ΧΙΠΙ. ' Lev. νι. ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν. 15. ᾿ Δι᾿ 12; 5.1. anys ἧς τ 23, Ἐπ αὐτοῦ οὖν ἀναφέρωμεν θυσίαν αἰνέσεως διαπαντὸς τῷ Θεῷ, τουτέστι, 19; se. 4 ορ ps Δι ahd καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ. τό. " τῆς δὲ εὖ- ph. v. : A 20: 1 ποιΐας Kal κοινωνίας μὴ ἐπιλανθάνεσθε - τοιαύταις γὰρ θυσίαις Peter ii.5.
πι 2 Cor. ix. εὐαρεστεῖται 6 Θεός. 12; Phil. iv. 18.
n ver. 7; Ezech, iii. 18, et XXXili. 2,
τὴ. " Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε - αὐτοὶ yap ~ Ν a ~ ο ay) ς , lA - ‘ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες : ἵνα μετὰ
8; Phil. ii. 29; 1 Thess. ν. 12; 1 Tim. v.17; 1 Peterv. 5.
the priests, cf. viii. 5. The peculiarity, he says, of our Christian sacrifice is that it is not eaten. Then follows in support of this statement an analogy from the O.T. ritual, Gv yap εἰσφέρεται ζώων. ... “For the bodies of those animals, whose blood is brought into the holy place by the High Priest as an offer- ing for sin, are burned outside the camp.” Cf. Lev. iv. 12, 21. In conformity with this type (διὸ καὶ ᾿Ιησοῦς) Jesus, that He by His own blood might purify the people from their sin, suffered outside the gate. ‘“‘ The burning of the victim was not in- tended to sublimate but to get rid of it. The body plays no part in the atoning act, and has in fact no significance after the blood has been drained from it. The life, and therefore the atoning energy, resides in the blood and in the blood alone. On the writer’s scheme, then, no function is left for the body of Jesus. It is ‘through his own blood,’ that he must ‘sanctify the people’. It is thus inevitable that while the writer fully recognises the fact of the Resurrection of Christ (ver. 20), he can assign no place to it in his argument or attach to it any theological significance” (Peake). The suffering ἔξω τῆς πύλης 15 equivalent to the αἰσχύνη of xii. 2; the ignominy of the malefactor’s death was an essential element in the suffering. The utmost that man inflicts upon criminals he bore. He was made to feel that he was outcast and condemned. But it is this which wins allmen to Him. τοίνυν ἐξερχ- ώμεθα πρὸς αὐτὸν . .. “let us therefore go out to him outside the camp bearing his reproach”. Cf. xi. 26. Do not shrink from abandoning your old associations and being branded as out- casts and traitors and robbed of your privileges as Jews. This is the reproach of Christ, in bearing which you come nearer to Him. And the surrender of your privileges need not cost you too much regret, ‘‘ for we have not here (on earth) an abiding city, but seek for that
which is to be,” that which has the foundations, xi. 10, the heavenly Jeru- salem, xii. 22. That which is spiritual and eternal satisfies the ambition and fills the heart. Cf. Mark iii. 35; Phil. iii. 20. The want of recognition and settle- ment on earth may therefore well be borne.
Ver. 15. δι αὐτοῦ οὖν ἀναφέρωμεν. . . .« Going without the camp as believers in the virtue of Christ’s atoning sacrifice, and bearing His shame as those who seek to be identified with Him, we are brought near to God and are disposed to offer Him a sacrifice of praise (Lev. vii. 2 ff.). The δι αὐτοῦ is in the emphatic position ; ‘‘ through Him” and not through any Levitical device. And this Christian sacrifice is not periodic, but being spiritual is also continual (διαπαντὸς). That there may be no mistake regarding the material of the sacrifice of praise, an ex- planation is added: τοῦτ᾽ ἔστιν καρπὸν χειλέων, “that is to say, the fruit of lips (cf. Hos. xiv. 3) celebrating His name”. Thayer gives this translation, supposing that ὅμολογ. is here used in the sense of ἐξομολογέω, Ps. xlv. 17, etc.; cf also 1 Esdr. ix. 8. But the sacrifice of praise which can be rendered with the lips is not enough. ‘‘ Be not forgetful of bene- ficence and charity for with such sacri- fices God is well pleased.”