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Heb_10:8-10. Contrasting of the two main elements in the citation just adduced, and emphasizing of the fact that the one element, upon which God lays no stress, is represented by Judaism; the other, to which value is attached in God’s sight, is represented by Christianity.
ἀνώτερον ] above, in the opening words of the declaration.
λέγων ] sc. ὁ Χριστός . The participle present, in place of which Schlichting, Grotius, Bleek, de Wette expect that of the aorist, is employed here, even as λέγει , Heb_10:5, because the utterance, as being recorded in Scripture, is one still enduring. Only the author makes manifest, by the fact that he writes λέγων , not εἰπών or λέξας , that less importance is to be attached to the indication as to the relation of time, in which the two statements are placed to each other, than to the contrasting of these two statements themselves; thus: while He saith above, etc., He has then said, etc.
ὅτι ] recitative particle, as Heb_7:17, Heb_11:18.
θυσίας καὶ προσφοράς ] The plural appropriately serves for the generalization of the utterance.
αἵτινες κατὰ νόμον προσφέρονται ] as those things which are presented by virtue of legal precept. Suggestive reference to the imperfection and ineffectiveness of Judaism, since this makes salvation dependent precisely upon those ordinances of external sacrifice which God willed not, and in which He has no pleasure. The words are no parenthetic clause, as is still maintained by Bleek and Kurtz, but an addition essential to the argument of the writer, which does not interrupt the construction. They form the application, thus emphatically appended, of the first half of the thought in the Scripture citation, to Judaism, to which the parallel is formed in Heb_10:10 by the application of the second half to Christianity.
αἵτινες ] refers back to the whole of the preceding substantives.