ill the lieavenly holy place, tlie unclean- (.'rcc (continued)
The Sacrifices of the Law HEBREWS IX.
' far Infei ior to thai of Chriu.
meni given to) mankind by sacrifice, down from the fall to /ademption. Before tlie inheritance b;/ the New Testament wherewith the testament is primarily sealed. It Is true the heir is ordinarily the successor of him who dies and so ceases to have the possession. But in tliis case Christ comes to life aga'n, and is Himself (including all that He hath), in the power of His now endless life. His people's Inheritance ; in His being Heir (ch. 1. 2), they are heirs. 17. after— (it., " over," as we say " upon the death of the testators ;" not as Tholuck, " on the condition that slain sac-
(for liere tlie idea of the " inheritance," following as the r38ult of Christ's "death," being introduced, requires llie Greek to be translated testament, as it was before covenant) could come in, there must be redemption of (i. e., deliverance from tlie penalties incurred by) tlie transgressions committed under the first testament, for tlie propitiatory rifices be there," which the Greek hardly sanctions, otherwise—"seeing that it is never availing." [Alford.] Bengel and Lachmann read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?" 18. Whereupon—ratlier, "Whence," dedicatea —"inaugurated." The Old Testament strictly and formally began on that day of inauguration. " Where the disposition, or arrangement, is ratified by the blood of another, sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant-relation with us so long as past sins were unexpiated ; Romans 3. 24, 2.5, "a propitiation . . . His righteousness' for the remission of sins that are past." the promise—to Abraham, miglit— GreeA:, "may receive," which previously they could not (ch. 11. 39, 40). 16. A general axiomatic trutli ; it is "« testament ;" not tlie iestamt-nt. The testator must die before his testament takes effect (t). 17). This is a common meaning of the Greek noun dialhece. So in Luke 22.29, "I appoint (by testamentary disposition ^tlie cognate Greek verb diatitliemal) unto you a kingdom, as my Father hath appointed unto me." The need of death before the testamentary appointnient takes effect, holds good in Christ's relation as man to us; of course not in God .$ relation to Chri»t. be lit., "be borne;" "be involved in the case;" be inferred: or viz., of animals, which cannot make a covenant, much less make a testament, it is not strictly a testament ; wliere it is ratified by the death of him thp.t makes the arrangement, it is strictly, Greek dlathece, Hebrew berilh, taken in a wider sense, a testament" [Bengel]; thus, in i'. 18, referring to the old dispensation, we may translate, " the first (covenant);" or better, retain "the first (testament)," not tliat the old dispensation, regarded by itself, is a testament, but it is so when regarded as the tyjncal representative of the new, which is strictl}' a Testament. 19. Fot—Confirming the general truth, v. 16. spokeiii . . . according to the law—strictly adhering to every direction of " tlie law of commandments contained in ordinances " (Ephesians 2.
else, "be brought forward in court," so as to give effect to the will. Tliis sense (testament) of the Greek dialhece here does not exclude its other secondary senses in the other passages of the New Testament: (1.) a covenant between
15). Cf. Exodus 21. 3, " Moses told the people all the words of the Lord, and all the judgments : and all the people answered with one voice," &c. the blood of calves Greek, " the calves," viz., those sacrificed by the " young men " whom he sent to do so (Exodus '24. 5). The "peace offerings" there mentioned were " of oxen" (LXX., tJiio parties ; (2.) an arrangement, or disposition, made by God alone in relation to us. Thus, Matthew 26. 28 may be translated, " UXooCL of the covenant;" for a testament does not require blood shedding. Cf. Exodus 24. 8 (covenant), which Christ quotes, though it is probable He included in sense " testament" also under the Greek word diathece. (comprehending both meanings, "covenant" and "testament"), as this designation strictly aiid properly applies to the new dispensation, and is rightly applicable to the old also, not in itself, but when viewed as typilying the new, which is properly a testament. Moses (Exodus 21. 8) speaks of the same thing as [Christ and] Paul. Moses, by the term " covenant," does not mean aught save one concerning giving the heavenly inheritance typified by Canaan after the death of the Testator, which he represented by the sprinkling of blood. And Paul, by the term " testament," does not mean aught s.ave one having conditions attached to it, one which is at the Vime a, covenant [PoLi, Synopsiny, the conditions are fulfilled by Christ, not by us, except that we must believe, but even this God works in His people. Tholucic explains, as elsewhere, "<yrvenant , . . covenant . . . mediating victim ;" thenire.?-
' little calves'), and the "burnt offerings" were probably (though this is not specified), as on the day of atonement, goats. The law in Exodus sanctioned formally many sacrificial practices in use by tradition, from the primitive revelation long before, with water—Prescribed, though not in Exodus 21., yet in otlier purifications, as ex. gr., of tlie leper, and the water of separation which contained the ashes of the red heifer, scarlet wool, and hyssop-Ordinarily used for purification. Scarlet or crimson, resembling blood : it was thought to be a peculiarly deep, fast dye, whence it typified sln(i\''ote, Isaiali 1. 18). So Jesus wore a scarlet robe, the emblem of the deep-dyed sins He bore ora Him, though He had none in Him. Wool was used as imbibing and retaining water; the hyssop, as a bushy, tufty plant (wrapt round with tlie scarlet wool), was used for sprinkling it. The wool was also a symbol of purity (Isaiah 1,
18). Tlie Hyssopus officinalis grows on walls, with small lancet-formed woolly leaves, an inch long, witli blue and white flowers, and a knotty stalk about a foot higli. sprinkled . . . the book—uiz., out of wliicli he had read " every precept :" the book of the testament or covenant. This sprinkling of the book is not mentioned in Exodus
CK.'ine is used of the victim personified, and regarded as mediator of the covenant; especially as in the new covenant a MAN (Christ) took the place of the victim. The covenanting parties used to pass between the divided
24. Hence Bengei, translates, " And (having taken) the book itself (so Exodus 24.7), he both sprinkled all the people, and (v. 21) moreover sprinkled the tabernacle." But the GJ-eefc supports English Version. Paul, by inspiration, supplies the particular specified liere, not in E.\odus part-s of the sacrificed animals; but, without reference to this rile, the need of a sacrifice for establishing a covenant suff eiently explains tliis verse. Others, also, explaining the Greek as " covenant," consider that the death of the sacrificial victim represented in all covenants the death of both yinrties a,s tmalterably bound to the covenant. So in the redemption-covenant, the death of Jesus symbolized the death of God (?) in the person of the mediating victim, and the death of man in the same. But the expression is not "there must be the death of both parties making the covenant," hnt singular, "of Him who made (aorist, past time; not 'of Him making') the testament."
24. 7. The sprinkling of the roll (so the Greek for " book") of the covenant, or testament, as well as of the people, implies that neither can the law be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ (1 Peter 1. 2). Cf. i'. 33, which shows that there is somethingantitypical to the Biblein heaven itself (cf. Revelation 20. 12). The Greek, "itself," distinguishes the book itself from the " precepts" in it whicli he "spake." ao. Exodus 24. 8, "Behold the blood of tlie covenant, which the Lord has made with you concerning
A.liiO, it is "death," not " sacrifice" or "slaying." Plainly, the death is supposed to be pcmt (aorist, "made"); and the fact of the death Is brought (Greek) before court to gl>'e effect to the will. These requisites of a will, or teetament, concur here: 1. A testator; 2. heirs; 3. goods; all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded by St. Luke 22.20, "Tills cup (is) the new testament in my blood, which Is shed for you:" the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the cor-
4. the death of the testator; 5. the fact of the death hri ught forward in court. In Matthew 28. 28 two ot her requlcltes appear: witnesses, the disciples; and a seal, the acrament of the Lord's .-jupper, the sign of His blood
4G3
The Saci'ijices of the Law IIEBEF.WS IX. far Inferior to that of Christ, respoiuleiice, as here too "is"' has to be supplied, testnnn-Ht—(Xote, V. 16, 17.) The Greek diathcce means both testament and covenant: the term " covenant" better suits.sacrifices. It, though but one, is manifold in its effecta and applicability to many. 34:. Kesuniplion more fully of the tliought, "He entered in once into the holy place,"
V. 12. He has iu v. 13, li, expanded the words " by His own blood," V. 12; and in v. 15-23, he has enlarged on "an High Priest of good things to come." not . . . iikto . . . Itoly places made Avitli Ikands—as was the Holy of holies in the earthly tabernacls (.note, v. 11). figures—copies "of the true" holiest place, heaven, the original archetype (ch. 8. 5). into Ikea-ven itself—tlie immediate presence of the invisible God beyond all the created heaveu.s, through which latter Jesus passed (note, ch. i. U; 1 Timothy 6. 16), now—ever since His ascension in the present economy (cf.
tlie old dispensation, though the idet. testament is included, for the old was one in its typical relation to the new dispensation, to wliich the term " testament ' is belter suited. Clirist has sealed the testament wi Lli His ooorf, of which the Lord's Supper is the sacramental sign. The testator was represented l)y the animals slain in the old dispensation. In both dispensations the inlieritance was bequeathed: in the new by One who has come in person and died; in the old by the same one, only typically and ceremonially present. See Alfokd's excellent jVote. enjoined unto you commissioned me to ratify in relation to you. In the old dispensation tlie condition to he fulfilled on the people's part is implied in the woids, EKodus 21. 8, " (Lord made with you) concerning all these r. 26). to appear—TO PRESENT Hjjiself; Greek, "to be made to appear. ' Mere man may have a vision through a medium, or veil, as Moses had (Exodus 33. 18, 20-23). Christ alone beholds the Father without a veil, and is Hia perfect image. Through seeing Him only can we see the Father, in tike presence of God Greek, "to the face of God." The saints shall hereafter see God's face in Christ (Revelation 22. -!): the earnest of which Is now given (2 Corinthians 3. IS). Aaron, the Levitical high priest /or the people, stood be/ore the ark ami only saw the c/o(((i, the synil>ol of God's glory (Exodus 28. 30). for us—in our behalf as our Advocate and Intercessor (ch. 7. '25; Komans S.
ii ords." But here Paul omits this clause, as lie'includes the fulfilment of this condition of obedience to "all these M'ords'' in the new covenant, as part of God's promise, in ch. 8.5 10, 12, whereby Christ fulfils all for our justification, a id will enable us by putting His Spirit in us to lultil all in our now progressive, and finally complete sanclitication. 31. Greek, "And, moreover, in like man-
'iter." 'She sprinkling of the tabernacle witli blood is added
31 ; 1 John '4 1). " It is enough that Jesus sliould shoiv Himl)y inspiration here to the account in Exodus 30. 2.5-30; lO.
tl, 10, which mentions only Jloses' anointing the tabernacle and its vessels. In Leviticus 8. 10, 15, 30, the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturallj' infer, as Josephus nas distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed: iycvilicus 16.16,19, 20," 33, virtually sanctions this inference. The tabernacle and its contents needed purification (2 Chronicles 2U. 21). 33. almost—to be joined with "all things," viz., almost all tilings under the old dispensation. Tbe exceptions to all things being purijied by blood are, Exodus 19. 10; Leviticus 15. 5, Ac. ; 16.26,28; 22. 6; 2^umbers 31. 22-21. -witliout— Gret'A-, "apart froni." sUcil- (Uug of blood — ,s7i((/ in the slaughter of the victim, and poured out at the altar subsecjuently. The j)oi«-i)isr Old of the blood on the altar is the main part of tlie sacrifice (Leviticus 17. 11), and it could not have place apart from the previous shedding of tlie blood in the slaying. Paul has, perhaps, in mind hero, Luke 22. 20, •"This cup Is the new testament in niy blood, which is shed for you." Is Greek, " takes place :" conies to pass, reuilsision — of sins: a favourite expression of Luke, Paul s companion. Properly used of remitting n debt (.Matlhew 6.12; IS. 27, 32); our sins are debts. On the Irulh here, cf. Leviticus 5. 11-13, an exception because of )M)vcrty, conlirming the general rule. 33. pntlerns—" the suggestive representations;" the typical copies (\ot.e, di.
self jor us to the Father: the sight of Jesus satisfied Gort In our behalf. He brings before the face of God no oU'ering which has exhausted itself, and, as only suflicing for a time, needs renewal; but He himself is in person, by virtue of the eternal Spirit, i. e., the imperishable lite of His person, now .and for ever freed from death, our eternally present oflering before God." [Delitzsch in AlKoun.] 35. As in v. 21, Paul said, it was not into the typical, but the true sanctuary, that Christ is entered ; so now he says, that His sacrifice needs not, as the Levitical sacrifices did, to be repeated. Construe, " xCor yet did He enter for tills purpose that JJe 7nay offer Himself often," i. c., present Himself in the presence of God, as the higb priest does (Paul uses the lircsont tense, as the legal service was then existing), year by year, on the day of alonemcnt, entering the Holyof holies. •wit\\—lit., " in." blood of olikers not his oicn, as Clirist did. 30. tlkeu—in tliat case, ikkust . . . Have suifered—rather as Greek, "It would have been necessary for Him often to sutt'er." In order to "oiler" (v. 25), or present Himself often before God in the heavenly holiest place, like the legal high priests making fresh renewals of this high priestly function. He would have had, and would liave often to sul Ter.
llxa oblation oi Himself betore God was once for all (i. e., the bringing in of His blood into tlie heavenly Holy of holies), and therefoi e the preliminary *i(^V') (»(; was once for all. sikkce tike fouikdntiokk of the >vorld—The continued sins of men, from tlicir first crealiou, would entail a continual suH'ering on eartli, and coiiseiiueiit olilalion of His blood in the luvivenly lu)liest place, since the fovnda/ion of the Horld, it tlie one oblation "in the fulness of time" were not sulliciellt. PlllLO, t/c jl/ou., p. 6.37, shows that the high priest of the Hebrews ollered sacrifices for the wliole human race. "If there had been greater elticacy ill the repetition of the ol)latiou, Clirist necessarily would not have been so long promised, but would have been sent imnu'diately alter the foundation of the world
S. 5). tilings in tlic heavens—the heavenly tabernacle and tiie tilings tlieroin. ]iui-lfled tvillt tikese— with the blood of bulls and goals. Ueaveiily likings Ukeikknelves—the archetypes. ]\Ian's sin had introduced an element of disorder into the relations of God and His lioly angels in respect to man. The purijiealion removes this element of disorder, and changijs God's wrath against man in lieaven (designed to be the place of (iod's revealing His grace to men and angels) into a smile of l econcillation. Cf. " peace in heaven" (Luke 10. 38.) " The uncreated heaven of God, though in Itself untroubled to sutler, and oiler Himself at successive periods." (tiuo Tuus.j ikow—as the case is. once— for all; without need of renewal. Home's fiction of an unhloody sacrifice in the mass, contradicts her assertion that the bloodof Clirist light, yet needed a purification in so far as the light of love was obscured by the fire of wrath against sinful man."
is present In the wine; and alsoeoulules her assertion that the mass is propitiatory; tor, it unbloody, it caiiiiol be propitiatory ; for willioid slunliling of blood there is no remission (r. '22). Moreover, the expression "once" fur all
I i)Kl,l'rzscn in Alfoud.J Contrast Ucvelation 12. 7-10.
Christ's atonement had the elh'ct also of casting Satan out of heaven (Luke 10. IH; .lolin 12. 31; cf. ch. 2. 11). Christ's body, the true tabernacle {notes, ch. 8. 2; 9. 11), as l)earlng our imputed sin (2 tjorlnthians 5. 21), was consecrated here, and In v. 28, and cli. 10. 10, 12, proves the falsity of her view that there Is a contlnually-repeateil olleriug of
(.lohn 17. J7, 19) and purified by the shedding of His blood
(;hrist In the Eucharist or mass. Tlic otleriiig of Clirist was a thing once done that It might be thought of for ever to be the ineetlug-placo of God and man. saei-idee—Tlio plural Is used in expressing the general i)roposlt Ion, Ibougli strictly referring to the one sacrifice of Christ once for all. Paul Implies, that Ills one sacrillce, by its
(Note, cf. ch. 10. 12). in the eikd of the world— (/irct "al the consnniniallon of the ages;'' the winding up of all the previous ages from the foun Uatloii of the world; to be toitiiatchloss excelloucy, Is equivalent to the Levltlcal many
4G4
J%e Once offered Sa.'rifice of Christ. HEBREWS X. The Weakness of Ike Law Saa iflces.
lowfid by a new age (ch. 1. 1, 2). The last age, beyond which nc) further age is to be expected before Cluisfs speedy second coming, wliicli is tlie complement of the first to His second eonring; His iiingly office shall be fully manifested at, and after. His second coming.
CHAPTER X.
first r;oming; lU., " tlie ends of the ages;" Matthew 2S.20 is
Hi., "the tonsummation of l/ic aye," or world (singular; not as here, plural, ays). C'f. "the fulness of times," Kpliesiaiis 1. lu. appeavetl—Greek, " been manifested" on earth (1 Timothy ;l l(j; 1 I'eter 1. 2i)). Enc/llsh Version has coafounded three disiinct Greek verbs, by tran.ilaliny all
Ver. 1-39. Conclusion of the Foregoing AnotrMENT. The Yearly Recukuing Law Sacrifices cannot Perfect THE 'WoilSIIIl'PER, HUT CHRIST'S ONCE-FORALi, Offering can. Instead of the daily ministry of the Levitical priests, Christ's service is perfected by the one alike, v. 21, 20, 2-^, "appear." But, in i\ 21, it is " to present Himself," D(z., be/ore God in the heaven/}/ saneluary ; in v.
sacrifice, whence He now sits on the right hand of God aa a Priest-King, until all His foes shall be subdued unto Him. Thus the new covenant (ch. 8. 8-12) is inaugurated, whereby the law is written on the heart, so that an offering for sin is needed no more. Wherefore we ought to draw near tlie Holiest in firm faith and love; fearful of the awful results of apostasy ; looking for the recompense
26, "been manifested" on earth: in v. "shall be seen" by all, and especially believers, put away— abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from ils yoke, so that tliey shall at last sin no more. sij»—Singular number; all the sins of men of every age are regarded as one ma-at laid on Christ. He hath not only atoned for all actual sins, but destroyed to be givii at Christ's coniing. 1. Previously the oneness of Christ's ottering was shown ; now is shown its perfection as contrasted with the law sacrifices, having—Inasmuch as it has Init " the shadow, not the very image," tin itself. John 1. 29, " Heboid tiie Lamb of God that taketh away tlie sin (not merely the sins: singula!', not plural ) of the world." l»y s-icrillee of Mniavlf— Greek, "by i.e., not the exact likeness, reality, and full revelation, such as the Gospel has. Tlie "image" here means the archetype (cf. ch. !). 21), tlie original, solid image fHENGEi,] roali/.ing to us those heavenly vei ities, of whicli the law furnished hut n shadowy outline before. Cf. 2 Corinthians
(tlirough) /f(,?o«'rtsacritice ;" not by " blood of others" (v. 2^5). Alfoki) loses thiseonlrast in triuihi/inr/, " By hin sacrifice." 27. OS—inasmuch as. it ii$ nppoiied-d Greek, "\t is laid up (as our appointed lot),'" Colossians 1. 5. The word "appointed" (so Hulirew " Seth" means) fn the ease of man, answers to "anointed" in the case of Jesns; therefore "the Christ," ). e., the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the iSon of man. The two most solemn
3. 13, 14, 18; the Gospel is the very setting'forth by the Word and Spirit of tlie heavenly realities themselves, out of which it (the Gospel) is constructed. So Alford. As Christ is "the express imaf/e (Greek, impress) of the Father's person" (ch. 1. 3), so the Gospel is the heavenly verities themselves manifested b.y revelation—</ie heavenly very archetype, of which the law was drawn as a sketch, or outline CQpy (cli. 8.5). The law was a continual procesr' of acted prophecy, proving the Divine design that itscjunterparls should come; and proving tlie truth of ( osa counterparts when they came. Thus the imperff.;'. and contrnued expiatory sacrifices before Christ foretj; L, ano now prove the reality of, Christ's one perfect ant'.ypical expiation, good things to come—(ch.9. 11)—beli.ruging to " the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." Colossians 2.17 calls legal ordinances "the shadow," and Christ "the body." never—at any time(ii. 11). with tliose sacrifices—rather, " with tte .same sacrifices, year by year —This clause in tlie Greek refers to the whole sentence, not mereljto the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Verfacts of our being are here connected with the two most gracious tiuths of our dispensation, oui' deAth and juilgment answering in parallelism to Christ's first coming to die for us, and His second coining to consummate our salvation, once—and no more, nfitcr this t!ie judgment viz., at Clirisfs appearing, to which, in i'. 2$, "judgment" in this verse is parallel. Not "after tliis comes the heavenly glory." The intermediate state is astateof joycus, or else agonizing and fearful exjieetation of "judgment;" after tiie judgment comes the full .and final state of joy, or else woe. 28. Clirist— G-'rce/.-, "the Christ ;" the representative Man; representing all men, as the first Adam did. once oflcred—not" often," r. 25; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own " eternal Spirit" (v. 14) concurring ; as Abraham spared not Isaac, but otfered him, the son himself nnresistingl.v submitting to the father's will (Genesis 22). to bear the sins—Referring to Isaiah .58. 12, " Ho bare the sins of many," viz., on Himself; so " bear" means, Leviticus 24. 15; Numbers 5. 31 ; 14. 31. The Greek is lit. to bear up sion, but, Ihe law year by year, by the repetition of the same sacrifices, testifies ils inability to perfect the worshippers, viz., on the YEARLY daj/ of atonement. The " daily" sacrifices
(1 Peter 2. 21). "Our sins were laid on Him. When, there-.are referred to, v. II. continually— Grecfc, "coiitinuousfore, He was lifted up on the cross, He bare up our sins along with Him." [Bengel.J many—not opposed to all, but to few. He, the One, was offered for many; and that once for all (cf. Matthew 20. 2S). appear—rather, as Greek, "be seen." No longer in the alien " form of a servant," but in His own proper glory, without—apart from . . . separate from . . . "sin." Not bearing the sin of many on Him as at His first coming(even then there was no sin In Him). Thatsin has Ijeen at His first coming once for
Ij'." Implying that they offer a toilsome and ineffectual "continuous" ronnd of the "same" atonement-sacrificeii reciirriny "year by year." perfect— fully meet man's needs as to justification and sanctiflcation (Note, ch. 9. 9). coiners thereunto — those so coming unto God, viz., tht) worshippers (the whole people) coming to God in the person of their representative, the high priest. 2. For—If the law could, by its sacrifices, have perfected tliewoishippers. they — the sacrifices, once purged — if tliey were once for all cleansed (ch. 7. 27). conscience — "can' sciousncss of si n" (ch . 9. 9). 3. But—So far from tliose sacriall taken away, so as to need no repetition of His sin offering of Himself (u. 28). At His second coming He shall have no more to do with sin. look for him wit/i waiting expectation even un'o the end (so the Greek). It is Iransloled "wait for" in Romans 8. 19, 23; 1 Corinthians 1. 7, which fices ceasing to be offered (v. 2). in, &c.—in the fact of their being offered, and in the course of their being offered on the day of atonement. Contrast f. 17. a remembrance— a recal Ving to mind by the high priest's confession, on the day of atonement, of the sins both of each past year and see. unto Bulvallon—to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in Phillppians 3. 20 he says, " we look for the SAViotrit." Note, Christ's prop/ietof all former years, proving that the expiatory sacrifices of former years were not felt by men's consciences to have fully atoned for former sins; in fact, the expiation and remission were only legal ar'' typical (i'. 4, 11). The 4Go ical ol Bce, as the Divine Teaeh(v, was especially e.xercised during His earthly ministry ; His priestly is now from His