p442 MY DEAR BROTHER, - … I write at once as to Hebrews 9. Διά is used for a state or condition, which affects the principle on which we act or receive anything, on which anything takes place. Thus, Romans 4:11, δἰ ἀκροβυστίας; Romans 2:27, διὰ γράμματος καὶ περιτομῆς. So it is in Hebrews 9:11. As to παραγένομενος though it be having come, it is not the act of coming ἔρχομαι, but being present in or for something by coming; coming into a certain condition, so that He is there, or come, in view of what is to be done when arrived. The verb in the sentence is εἰσῆλθει ἐφάπαξ, verse 12. He had taken the position of High Priest of coming good things; and this office was to be fulfilled, not in the present earthly tabernacle, but in a greater and more perfect one. The tabernacle is not, therefore, I think, the incarnation, for His priesthood (save the fact of atonement) was not on earth; it is exercised in connection with heavenly things, though there securing earthly ones for Israel: παραγένομενος is entering into the condition of priesthood, not incarnation or glory, and that is connected with the heavenly tabernacle. The fact of His going in is in 24 as in 12; this referring to eternal redemption, which He had found; that, to the fact of His abiding presence before God there for us; but in both εἰσέρχομαι, the act of going in - not παραγίνομαι what He had come to be or do, the condition entered into or in view. I do not consider διὰ αἵματος, or τοῦ ἰδίου αἵματος as instrumental, but to be used in the sense already referred to.

The "end of the ages," or "consummation of the ages," are all the dealings of God with man to test his general condition. In this general sense the state of innocence comes in; but the proper connection is what is after the fall, yet not looking at man as lost, but testing his state and whether he was recoverable, or was lost and had to be saved. Without law; under law; God manifested in the flesh, were the great features of this. Hence in John 12 the Lord says, "Now is the judgment of this world." Though there was testimony there were no religious institutions before the flood, unless the fact of sacrifices. There were after: government; promises to Abraham, shewing it was grace to one separated from an idolatrous world and head of a new race; the law; the prophets; and at last the Son as come, not as offered. Then God laid the foundation of His own purposes in righteousness.

The difference is that in John 1:29 it is the sin of the world; in Hebrews 9 it is to put away sin more generally. Neither will have full accomplishment till the new heavens and the new earth. In this last passage we have to distinguish between it and bearing the sins of many. The last concerns us, and purging our conscience. I do not think it has been adequately seen how all good and evil has been brought to an issue in the cross - in that place of sin before God, that is, in Christ made sin (though in the last words it is for us, 2 Cor. 5:21). We have the absolute wickedness of man and enmity against God in goodness; the complete power of Satan, "your hour and the power of darkness;" the prince of this world leading all men, the disciples having fled; man in his absolute perfection, in whom that prince had nothing, but there was perfect love to the Father and perfect obedience; man in absolute perfection, and that as made sin before God, where it was needed for God's glory, for it was where He was made sin that the obedience was made perfect, obedient unto death; God absolute in righteousness against sin, and perfect in love to the sinner. This, therefore, is the finished and so immutable ground of eternal perfectness. We cannot say as to the result sin is actually put away, save for us (2 Cor. 5) who by the Holy Ghost know it; but the work is perfectly done on the ground of which there will be a new heavens and a new earth wherein dwells righteousness.

We must not confound "sin" and "sins." He has borne the sins of many (they never can be remembered against us); loved and washed from them in His own blood - our conscience, once purged, is made clean for ever. But sin is that alienation of all things, and first of all of our hearts, from God, which requires reconciliation of things in heaven and earth, which is not yet, and of ourselves which is; see Colossians 1:20-21, and many confirmatory passages. Christ then has been manifested for the total abolition of sin out of heaven and earth, defilement and alienation gone, besides our guilt being atoned for and our sins remitted; but both are by His sacrifice, in which God withal has been perfectly glorified in all that He is. The result is not yet wholly accomplished, nor will be fully till the new heavens and the new earth. The καταχθόνια of Phil. 2:10 are another thing; they bow but are not reconciled. I say this to avoid mistakes. The burnt-offering alone took the ground of sin, the sin-offering of sins. Romans also, Rom. 1:17 - 5:11, treats of sins; Rom. 5:12 - end of 8 of sin only, here only as to man on the earth: φέρειν is as to sins; ὁ αἵρων goes on to sin; sins are borne, sin put away. Of course our sins are wholly taken away, but that is "our." He is never said to have borne the sins of all or of the world, or taken them away, but our sins, or those of many; but He is the ὁ αἵρων of sin out of the universe, the taker-away of it, the result being not yet accomplished: εἰς ἁθέτησιν (Heb. 9:26) is the result proposed, ἡθέτησε is not said. The work is done, the full result not yet brought about; but it is all in virtue of that, though power comes in to make it good, just as it does in the microcosm of ourselves, even as to the body in due time.

As to the question of "covenant" or "testament": "covenant" is always right, save in Hebrews 9:16-17. Even here it has been contested but it seems more simple to take it as "testament," an observation or allusion by the bye, διαθήκη being in Greek covenant or testament or disposition. The voice of τοῦ δἱαθεμένου has been the great bone of contention where it has been discussed; translated, if covenant, "the appointed" [sacrifice]. But this has seemed to me forced. Some have even made Galatians 3:15-16 "testament," but this, I judge, is entirely wrong.

Ottawa, America, Oct. 27th, 1876.

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