namely, the body of Christ (comp. ver. 12), has been presented. Not "ipse Christus" (Piscator, Owen, Wolf; comp. Calvin), or the Ovoía itself which has been presented (Limborch, Whitby, M'Lean, Heinrichs, and others), nor yet the cultus (Grotius), can be denoted thereby. But likewise the explaining of the table of the Supper, the τράπεζα κυρίου, 1 Cor. x. 21, with Corn. a Lapide, Chr. Fr. Schmid, Böhme, Bähr (Stud. u. Krit. 1849, H. 4, p. 938), Ebrard, Bisping, Maier, and others (comp. also Rückert, das Abendmahl. Sein Wesen und seine Geschichte in der alten Kirche, Leipz. 1856, pp. 242-246), is inadmissible. For then there would underlie our passage the conception that the body of the Lord is offered in the Supper, Christ's sacrifice is thus one constantly repeated; but such conception is unbiblical, and in particular is remote from the thought of the Epistle to the Hebrews, in which the presentation of the sacrifice of Christ once for all, and the all-sufficiency of this sacrifice by its one presentation, is frequently urged with emphasis; comp. vii. 27, ix. 12, 25 ff., x. 10. Exclusively correct is it, accordingly, to understand by the altar, with Thomas Aquinas, Estius, Jac. Cappellus, Bengel, Bleek, de Wette, Stengel, Delitzsch, Riehm, l.c., Alford, Kluge, Moll, Kurtz, Woerner, and others, the spot on which the Saviour offered Himself, i.e. the cross of Christ. But to eat of this altar, i.e. to partake of the sacrifice presented thereon, signifies: to attain to the enjoyment of the spiritual blessings resulting from Christ's sacrificial death for believers; the same thing as is represented, John vi. 51 ff., as the eating of the flesh and drinking of the blood of Christ. On vv. 11-13, comp. Bähr in the Stud. u. Krit. 1849, p. 936 ff. H. 4, Vv. 11, 12. Proof for ver. 10. The proof lies in the fact that Christ's sacrifice is one which has been presented without the camp, and consequently has been freed from all community with Judaism. Ver. 11 and ver. 12 are, as a proof of ver. 10, closely connected, and only in ver. 12 lies the main factor, whereas ver. 11 is related to the same as a merely preparatory and accessory thought (Bähr). For the bodies of those animals whose blood is brought into the sanctuary by the high priest are burned without the camp; wherefore Jesus also, in order that He might sanctify the people through His own blood, suffered without the gate. That is to say: The N. T. sacrifice of the covenant is typically prefigured by the great atoning sacrifice under the Old Covenant. Of the victims, however, which were devoted to the latter, neither the high priest nor any other member of the Jewish theocracy was permitted to eat anything. For of those animals only the blood was taken, in order to be brought by the high priest into the Most Holy Place as a propitiatory offering; the bodies of those animals, on the other hand, were burned without the camp or holy city (Lev. xvi. 27), wherein was contained the explanation in an act (comp. Bähr, l.c.), that they were cast out from the theocratic communion of Judaism. But thus, then, has Jesus also, in that He entered with His sacrificial blood into the heavenly Holy of Holies, made expiation for the sins of them that believe in Him; His sacrificial body, however, has, since He was led out of the camp, or beyond the gate of the holy city, in order to endure the infliction of death (comp. Lev. xxiv. 14; Num. xv. 35 f.; Deut. xvii. 5), declared by this act to be cast out from the Jewish covenant-people. Eat of His sacrificial body, i.e. obtain part in the blessing procured by His sacrifice, can therefore no one who is still within the camp, i.e. who still looks for salvation from the ordinances of Judaism. Consequently he who will eat of the altar of Christ must depart out of Judaism, and go forth unto Christ without the camp (ver. 13). — Tà ǎyia] as ix. 8, 12, 24, 25, x. 19, the Most Holy Place. The tenses in the present mark the practice as one still continuing. παρεμβολή] Characterization of the dwellingplace of the Jewish people at the time of the lawgiving, while it was still journeying through the wilderness and had tents for its habitation. The camp was the complex of the tents, enclosing the totality of the people together with the sanctuary. Thus there was combined with the idea of locality the religious reference to the people as one covenant-people, and "without the camp" became equivalent in signification to "without the bounds of the Old Covenant." But, since afterwards the city of Jerusalem, with the temple in its midst, took the place of the παρεμβολή, the ἔξω τῆς πύλης standing in ver. 12, without the gate, sc. of the city of Jerusalem, says in effect διό] the same thing as ἔξω τῆς παρεμβολῆς, vv. 11, 13. — wherefore, i.e. because the sacrificial death of Jesus has been prefigured by the type mentioned, ver. 11. — idíov] opposition to the animal blood in the O. T. sacrifices of atonement. Tov λaóv] see at ii. 16, p. 132. - eπalev] comp. ix. 26. Ver. 13. Deduction from vv. 10-12, in the form of a summons: Let us then no longer seek salvation for ourselves within the bounds of Judaism, but come forth from the camp of the Old Covenant and betake ourselves to Christ, untroubled about the reproach which may fall upon us on that account. Theodoret: ἔξω τῆς παρεμβολῆς ἀντὶ τοῦ ἔξω τῆς κατὰ νόμον yeváμeða πоMIтεías. False, because opposed to all the conγενώμεθα πολιτείας. nection, is it when Chrysostom 1, Theophylact, Primasius, Erasmus, Paraphr., Clarius, and others find in ver. 13 the exhortation to renounce the world and its delights; or Chrysostom 2, Limborch, Heinrichs, Dindorf, Kuinoel, Bloomfield: willingly to follow the Lord into sufferings and death; or Schlichting, Grotius, Michaelis, Zachariae, Storr: willingly to submit to expulsion by the Jews from their towns and fellowship; or Clericus: to forsake the city of Jerusalem on account of its impending destruction (Matt. xxiv.).— Toívvv] as the τοίνυν] commencement of a sentence only rare. Comp. LXX. Isa. iii. 10, v. 13, xxvii. 4, xxxiii. 23; Lobeck, ad Phryn. p. 342 sq. τὸν ὀνειδισμὸν αὐτοῦ] See at xi. 26. - Ver. 14. Ground of encouragement to the pépe TÒV OVELdioμòv тoû Xρioтoû, ver. 13. — exoμev] namely: we Christians. δισμὸν τοῦ Χριστοῦ, Not: we men in general. — ide] here upon earth. Erroneously Heinrichs in the earthly Jerusalem. τὴν μέλλουσαν] 8. Tóλv: the city to come, which, namely, is an abiding one. Comp. xii. 22 : ̔Ιερουσαλὴμ ἐπουράνιος, and xi. 10: ἡ τοὺς θεμελίους ἔχουσα πόλις, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Rightly, for the rest, does Schlichting observe: Futuram autem civitatem hanc vocat, quia nobis futura est. Nam Deo, Christo, angelis jam praesens est. Δι Ver. 15. Closing exhortation, through Christ, to offer to God sacrifices of praise. Deduced from vv. 8–14. — 4i avToû] is with great emphasis preposed: through HIM (sc. Christ), but not through the intervention of the Jewish sacrificial institution. Through Him, inasmuch as by the all sufficiency of His expiatory sacrifice once offered, He has qualified believers so to do. Ovoíav aivéσews] a praiseθυσίαν offering (in na!), thus a spiritual sacrifice, in opposition to the animal sacrifices of Judaism. Sià Tavтós] continually. For the blessings obtained through Christ are so abundant and inexhaustible, that God can never be sufficiently praised for them. — τουτέστιν καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι avτoû] that is, fruit of lips which praise His name. Elucidation of the meaning in Ovoíav aivéσews, in order further to bring into special relief the purely spiritual nature of this Christian thankoffering already indicated by those words. The expression κаρπòv xeiλéwv the author has derived from Hos. xiv. 3, LXX.: καὶ ἀνταποδώσομεν καρπὸν χειλέων ἡμῶν let us offer for oxen our נְשַׁלְמָה פָרִים שְׂפָתֵינוּ :in the Hebrew) own lips). For the thought, comp. Vajikra R. 9. 27, in Wetstein R. Pinchas, R. Levi et R. Jochanam ex ore R. Menachem Galilaei dixerunt: Tempore futuro omnia sacrificia cessabunt, sacrificium vero laudis non cessabit. Omnes preces cessabunt, sed laudes non cessabunt. Philo, de Sacrificantibus, p. 849 E (with Mang. II. p. 253): tǹv åpíotnv áváyovoi θυσίαν, ὕμνοις καὶ εὐχαριστίαις τὸν εὐεργέτην καὶ σωτῆρα Θεὸν γεραίροντες. -The referring of avroû to Christ (so Sykes, who finds the sense: confessing ourselves publicly as the disciples of Christ) is unnatural, seeing that God has been expressly mentioned only just before as the One to whom the Ovoía αινέσεως is to be presented. Ver. 16. Exhortation to beneficence. By means of dé this verse attaches itself to the preceding, inasmuch as over against the Christianly devout mind which expresses itself in words, is placed the Christianly devout mind which manifests itself in deeds. — Τῆς δὲ εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε] Of well-doing, moreover (the substantive evπoita only here in the N. T.; ev Toleîv, Mark xiv. 7), and fellowship (i.e. communication of earthly possession, comp. Rom. xv. 26; 2 Cor. ix. 13), be not forgetful (ver. 2). — τοιαύταις γὰρ θυσίαις EvaρeσTEîται ó Deós] for in such sacrifices God has pleasure. — τοιαύταις] refers back only to εὐποιΐας καὶ κοινωνίας, not likewise to ver. 15 (Theophylact, Schlichting, Bengel, Böhme, Kuinoel, Hofmann, Woerner). The formula evaρeσтоûμaí εὐαρεστοῦμαί TIVI is elsewhere foreign to the N. T. as to the LXX.; with later Greek writers, however, not unusual. Ver. 17. Exhortation to obedience to the presidents of the assembly. Comp. 1 Thess. v. 12, 13.Пeileσ0e Toîs nyoνΠείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε] Obey your leaders, and yield to them. Bengel: Obedite in iis, quae praecipiunt vobis tanquam salutaria; concedite, etiam ubi videntur plusculum postulare. The demand presupposes, for the rest, that the author knew the youμevo as men like-minded with himself, who had kept themselves free from the hankering after defection. — auroì αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν] for it is they who watch for your souls, for the salvation thereof. is λóyov λόγον ȧπodwσovτes] as those who must give an account (of the same), sc. to God and the Lord at His return. va] is the subsequently introduced note of design to πείθεσθε καὶ ὑπείκετε. On that account, however, it is not permitted, with Grotius, Carpzov, and others, to enclose αὐτοὶ γὰρ ... ὑμῶν within a parenthesis; because the subject-matter of the clause of design refers back to the subject-matter of the foregoing establishing clause. μETà Xapâs] with joy, namely, over your docility. μὴ TOUTO] SC. TO ȧyруπveîv. Erroneously do Owen, Whitby, Michaelis, M'Lean, Heinrichs, Stuart, and others supplement τὸ λόγον ἀποδιδόναι. For the latter takes place only in the future, whereas the conjunctive of the present Towσ points to that which is already to be done in the present. — xal μn σTeváČOVTES] and without sighing, sc. over your intractableness. — åλvoiteλés] unprofitable, inasmuch as it will bring you no gain, but, on the contrary, will call down upon you the chastisement of God. A litotes. - τοῦτο] sc. τὸ στενάζειν. Vv. 18, 19. Summons to the readers to intercession on behalf of the author. Comp. 1 Thess. v. 25; 2 Thess. iii. 1; Rom. xv. 30; Eph. vi. 19; Col. iv. 3. Teρì μv] The περὶ plural has reference exclusively to the author of the epistle. In addition to himself, to think of Timothy (Seb. Schmidt, al.), or of the youμevoi spoken of ver. 17 (Carpzov, Kluge), or of the fellow-labourers in the gospel in the midst of the Gentile world, remote from the Hebrew Christians (Delitzsch, comp. also Alford), or of the companions in his vocation, with regard to whom it was to be made known that they wished |