ix. 10.

tional clause (carnal ordinances imposed until a time of reformation). This seems to want confirmation in two respects; (a) the independence of the póvov ènì clause, and (b) the stress laid upon ἐπικείμενα, as meaning imposed as a burden, without saying upon whom. There are objections to either explanation. (3) Still more, I think, to that of the Revised Version, 'being only (with meats and drinks and divers washings) carnal ordinances,' &c.

βρώμασιν] Such distinctions

of clean and unclean in matters of food as those of Lev. xi. and Deut. xiv. Compare Acts x. and Rom. xiv. and Col. ii.

πόμασιν] The reference must be to restrictions or prohibitions of wine for priests (Lev. x.), for Nazarites (Num. vi.), &c. The word róμa occurs only here and in 1 Cor. x. 4. In the Septuagint, only in Psalm cii. 9 and Dan. i. 16.

Siapópois] Rom. xii. 6. See note on i. 4, ὅσῳ διαφορώτερον.

βαπτισμοῖς] Exod. xxix. 40. Lev. viii. 14. &c. See note on vi. 2.

δικαιώματα] See note on

verse I.

σαρκός] Ας κόσμου in the phrase Ta σToxεîα тоû кóσμоν

(Gal. iv. 3. Col. ii. 8, 20), so σapkos here is a term of disparagement for the Levitical system of ordinance and sacrifice as essentially material and unspiritual in its form.

μέχρι κ. S.] Until a season (or period) of rectification. A striking description of the Gospel age. It comes to make the crooked straight (τὰ σκολιὰ εἰς eveîav, Isai. xl. 4) by turning shadow into substance and substituting the spiritual for the carnal. For καιρός, see note on verse above. The form διόρ Owais occurs only here. The revised text has διορθωμάτων (for κατορθωμάτων) in Acts xxiv. 2, in the sense of reforms. In the Septuagint, the verb Stoplouv occurs in Jer. vii. 3, 5, ẻàv dɩopθοῦντες διορθώσητε τὰς ὁδοὺς

v. &c. Also διορθωτής in Wisd. vii. 15.

ἐπικείμενα] See the first note on the verse. (1) Lying upon (in the sense of imposed as a burden upon) seems to want a dative. (See 1 Cor. ix. 16.) Otherwise that sense would find illustration in Acts xv. 10, 28, èπɩθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος κ.τ.λ. (2) Lying upon (in the other sug gested sense, of resting upon as

σιν κ.τ.λ., is unobjectionable except in collocation. See John xi. 38 (quoted in a former note). xxi. 9, ανθρακιὼν κειμένην καὶ ὀψάριον ἐπικείμενον.

II. Χριστὸς δέ] We reach now the great contrast. The antitype of the Levitical sanctuary is the heaven into which the Melchizedek High Priest entered once for all as the cruci

fied and risen Saviour.

παραγενόμενος] Having arrived. Having appeared on the scene of fact and history. See Matt. iii. I, ἐν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται Ιωαννῆς. Luke xii. 51, δοκεῖτε ὅτι εἰρήνην παρεγενόμην δοῦναι ἐν τῇ γῇ. Compare Isai. lxii. II, εἴπατε τῇ θυγατρὶ Σιών, Ἰδού σοι ὁ σωτὴρ παραγίνεται κ.τ.λ. The aorist does not point to any particular moment, such as the nativity or the beginning of the ministry, but sums up into a single act the whole of the manifestation, from incarnation to ascension.

ἀρχ. τῶν μελλόντων] The genitive gives the subject of the highpriestly action. High Priest concerned about, ministering in, securing and applying by His ministry, τὰ μέλλοντα ἀγαθά. The genitive in iii. I (τῆς ὁμο

see note there. The genitive here is nearly equivalent to the accusative τὰ πρὸς τὸν Θεόν in ii. 17.

τῶν μελλόντων ἀγαθῶν] So in x. I, σκιάν τῶν μελλόντων ἀγαθῶν. The reading of the Vatican manuscript is γενομένων. The good things already come to pass, already brought to light by the Gospel. Compare 2 Tim. i. ΙΟ. 1 μελλόντων (with the Alexandrine and Sinaitic manuscripts) be retained, still the sense may be the same. The good things future under the law, future till Christ came. But it is not certain whether the sense may not be, future still even under the Gos pel. See vi. 5, δυνάμεις τε μέλλοντος αἰῶνος, and the note there.

ἀγαθῶν] See John x. 10, ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν καὶ περισσὸν ἔχωσιν. Compare the Communion Service. That by the merits and death of thy Son Jesus Christ, and through faith in His blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of His Passion.

διὰ τῆς] Depends upon εἰσῆλθεν. Through, locally. He passed through the antitype of

the aya into the antitype of the ἅγια ἁγίων. What then is the antitype of the για ? (1) The phrases of iv. 14 (διεληλυθότα τοὺς οὐρανούς) and vii. 26 (ύψηλότερος τῶν οὐρανῶν) would point to the general idea of the lower heavens through which He passed into the αὐτὸς ὁ οὐρανός (ix. 24) of the divine Presence itself, which last is unquestionably the antitype of the aya ἁγίων here. (2) But the enphasis laid upon the particular σκηνὴ here intended may seem to suggest a more definite interpretation. May this be the ideal heaven of the divine selfmanifestation to saints and angels, as distinguished from the ideal heaven of the very Presence? (3) Something might be said for a totally different sense, making the σκηνή the σὰρξ of Christ, the human nature which He took upon Him and in which He ministered and suffered below. See Χ. 20, διὰ τοῦ καταπετάσματος, τοῦτ ̓ ἔστιν τῆς σαρκὸς αὐτοῦ. The οὐ χειροποιήτου would thus have a striking illustration in the version of John ii. 19(λύσατε τὸν ναὸν τοῦτον κ.τ.λ.) given by the false witnesses (Mark xiv. 58, τὸν ναὸν τοῦτον τὸν χειροποίη τον, καὶ... ἄλλον ἀχειροποίητον). The figures and even the types

of Scripture are plastic, not rigid, and the same inspired writer may vary them with the context. The first of the three explanations is perhaps the simplest.

μείζονος] Greater in dignity. Matt. xii. 6, τοῦ ἱεροῦ μειζόν ἐστιν ὧδε. &c.

τελειοτέρας] Μore mature, as being the completion and fulfilment of the typical. See I Cor. xiii. 1o, ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργη θήσεται.

χειροποιήτου] Το verse 24, οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός. Acts vii. 48, ἀλλ' οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ. xvii. 24, οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ. (In the Septuagint, χειροποίητα often stands for idols. Lev. xxvi. 1. Isai. ii. 18. &c.)

οὐ ταύτης τῆς κτίσεως] Not belonging to this (visible) creation. Col. i. 15, 23, πάσης κτίσεως...ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν. See note on iv. 13, and Rom. i. 20. For ταύτης, compare τούτου in Rom. vii. 24.

12. δι' αἵματος] The former διὰ was local, through. This is instrumental, by means of. The reference is to the annual day of Atonement (Lev. xvi.) on which the high priest's entrance into the holy of holies was

all in relation to religious matters-and it could only be, at the best, an external and a ceremonial value-how much more, &c.

τὸ αἷμα] That blood. See verse 12. The reference in the first clause is still to the day of Atonement.

τράγων καὶ ταύρων] Such is the order in the three great manuscripts.

ταύρων] _ Always μόσχων in Lev. xvi. For ταύρων, see x. 4. Psalm 1. 13, μὴ φάγομαι κρέα ταύρων, ἢ αἷμα τράγων πίομαι; Isai. i. II, αἷμα ταύρων καὶ τράγων οὐ βούλομαι.

καὶ σποδὸς δαμάλεως] An abrupt transition to another Levitical ceremony, for which see Num. xix. I, &c. λαβέτωσαν πρός σε δάμαλιν πυρρὰν ἄμωμον κ.τ.λ.

ΙΟ.

σποδός] See Num. xix. 9,

ῥαντίζουσα] The water of separation was called ὕδωρ ῥαντισμού (Num. xix. 9, 13, 20, 21). The expression here is condensed and abbreviated. The full phrase would at least have been ραντιζομένη ἐπί, and even then would have required the mention of the water which made the ashes capable of the sprinkling. For ῥαντίζειν, see verses 19, 21, and x. 22. It occurs nowhere else in the

New Testament. And in the Septuagint only in Lev. vi. 27. 2 Kings ix. 33. Psalm li. 7, ῥαντιεῖς με ὑσσώπῳ καὶ καθαρι σθήσομαι. Also ραντισμός 18 found (in the New Testament) only in xii. 24 and 1 Pet. i. 2, and (in the Septuagint) only in Num. xix. The forms ῥαίνειν and περιρραίνειν are somewhat oftener used in Leviticus and Numbers.

τοὺς κεκοινωμένους] Those that have been defiled by contact with death in any shape. Num. xix. 13—16, πᾶς ὁ ἁπτόμενος τοῦ τεθνηκότος...ἄνθρωπος ἐὰν ἀποθάνῃ ἐν οἰκίᾳ, πᾶς ὁ εἰσπου ρευόμενος εἰς τὴν οἰκίαν καὶ πᾶν σκεῦος ἀνεῳγμένον...καὶ πᾶς ὃς ἂν ἄψηται ἐπὶ πρόσωπον (Α, προσώπου Β) τοῦ πεδίου τραυ ματίου ῥομφαίας (Β omits ῥ.), ἢ νεκροῦ, ἢ ὀστέου ἀνθρώπου (Α, ἀνθρωπίνου Β), ἢ μνήματος κ.τ.λ. The water of separation was the ἅγνισμα in all such cases. For κοινοῦν (not in the Septuagint), see Matt. xv. II, &c.

Mark vii. 15, &c. Acts x. 15. xi. 9. xxi. 28. And for κοινὸς (the opposite of ἅγιος), see note on Rom. xiv. 14.

ἁγιάζει] Sanctifies, in the sense of restoring to outward communion with God and His chosen nation. This was the effect of the application of the