If this is at all the course of the Writer's exposition, there is nothing arbitrary in the sequel to it. He explains the enigmatic Psalm by finding in it the crucified and self-offering High Priest of our profession. Of Him "the roll of the book" had spoken, as the supreme doer and bearer for us of the will of God. His sacred Body was the Thing indicated by the prophetic altars of Aaron. When He "offered" it, presenting it to the eternal Holiness on our behalf, when He let it be done to death because we had sinned, so that we might be accepted because it, because He, had suffered--then did He "fill" the types "full" of their true meaning, and so close their work for ever. Yes, that work was now _for ever_ closed by the attainment of its goal. Moreover, _His_ work of sacrifice and of offering, of suffering and of presentation, was for ever finished also. This is the burthen and message of the whole passage (verses 11-18). "Once for all" ([Greek: ephapax]), "once for ever," the holy Body has been offered (ver. 10). "He offered one sacrifice for sins in perpetuity," [Greek: eis to dienekes] (ver. 12). And therefore, not only for the priests of the old rite but for the High Priest of the heavenly order, "there is no more offering for sin" (ver. 18). And why? Because, for the new Israel, for the chosen people of faith (ver. 39), the supreme sacrifice and offering has done its work. It has "sanctified" them (verses 10, 29); that is to say, it has hallowed them into God's accepted possession by its reconciling and redeeming efficacy. For its virtue does much more than rescue; it annexes and appropriates what it saves. It has "perfected" them (ver. 14); that is to say, it has placed them effectually in that position of complete "peace with God" which guilt while still unsettled makes impossible. It has "put them among the children," within the home circle of Divine love. It has done this "in perpetuity," [Greek: eis to dienekes] (ver. 14); that is to say, they will never to the very last need anything but that sacrifice and offering to be the cause and the warrant of their place within that home. "Their sins and their iniquities" their reconciled Father "will never remember any more" against them (ver. 17), in the sense that the sacrifice once presented on their behalf will be before Him every moment in the person of the Self-Sacrificer, who sits beside Him, "appearing for us." They are the Israel of the great New Covenant. And that covenant, as we have already remembered (viii. 7-13), provides for the spiritual transformation of the wills of the covenanters; the law of their God shall be "written on" their very minds; that is to say, they shall will His will as their own. But such a "writing" demands, by the very nature of things, that _first, not last_, there should be an absolute remission. For without remission there could not be inward peace, nor therefore filial and paternal harmony. So, for