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Heb_9:10. Μόνον ἐπὶ βρώμ . καὶ πόμ . καὶ διαφ . βαπτισμοῖς δικαιώματα σαρκὸς κ . τ . λ .] which, together with meats and drinks and divers washings, are only fleshly ordinances, imposed until the time of reformation. Apposition to δῶρά τε καὶ θυσίαι , μὴ δυνάμεναι κ . τ . λ ., Heb_9:9.
μόνον ] belongs to δικαιώματα σαρκός , but is placed in advance of this on account of the addition ἐπὶ βρώμασιν κ . τ . λ .; and ἐπί expresses the accession to something already present (Winer, Gramm., 7 Aufl. p. 367b), or the existence externally side by side. Comp. e.g. Hom. Od. vii. 120: ὄγχνη ἐπʼ ὄγχνῃ γηράσκει , μῆλον δʼ ἐπὶ μήλῳ ; Thucyd. ii. 101: ὑποσχόμενος ἀδελφὴν ἑαυτοῦ δώσειν καὶ χρήματα ἐπʼ αὐτῇ .
Otherwise is it explained by others, in that they take μόνον ἐπί in close combination, give to ἐπί the signification “in reference to,” and place both words still in relation to Heb_9:9. They then regard μόνον ἐπὶ κ . τ . λ . either as nearer definition to προσφέρονται (so, substantially, Vatablus, Schlichting, and others), or as opposition to κατὰ συνείδησιν τελειῶσαι (so Schulz, Ebrard, al.). But against the first supposition the material ground is decisive, that the presentation of sacrifices in reality had reference by no means exclusively to the expiation of offences against the ordinances regulative of food and lustrations; against the second, the linguistic ground that ἀλλʼ ἐπὶ βρώμασιν μόνον κ . τ . λ . must have been written instead of μόνον ἐπὶ βρώμασιν κ . τ . λ . Yet others take μόνον ἐπὶ κ . τ . λ . in close conjunction with τὸν λατρεύοντα , Heb_9:9. So perhaps already the Vulgate (perfectum facere servientem solummodo in cibis), then Luther (“him that does religious service only in meats and drink,” etc.), Estius, Corn. a Lapide, Olearius, Semler, Ernesti, Ewald, Hofmann, and others. But the additional words would too greatly drag, the thought resulting would be incommensurable with κατὰ συνείδησιν τελειῶσαι , and the formula λατρεύειν ἐπί τινι in the sense indicated without example.
The βρώματα καὶ πόματα are interpreted by Peirce, Chr. Fr. Schmid, Storr, Heinrichs, Maier, and others of the sacrificial meals; by Bleek and de Wette, of the partaking of the paschal supper in particular. But the mention of these practices would be, here at any rate, something too special, and the words Heb_13:9 can furnish no standard for the interpretation of our passage. More correctly, therefore, is it thought in general of the meats and drinks permitted, as of those forbidden, in the Mosaic law. Comp. Col_2:16; Rom_14:17. With regard to drinks, there are in the Mosaic law prohibitions only for special cases; comp. Num_6:3; Lev_10:9; Lev_11:34. Comp. however, also Mat_23:24; Rom_14:21.
καὶ διαφόροις βαπτισμοῖς ] Comp. Exo_29:4; Lev_11:25; Lev_11:28; Lev_11:32; Lev_11:40; Lev_14:6-9; Lev_15:5 ff; Lev_16:4; Lev_16:24 ff.; Num_8:7; Num_19:17 ff., al.
δικαιώματα σαρκός ] ordinances of the flesh, i.e. ordinances that relate to the flesh, and thus bear the impress of the earthly and transitory.
μέχρι καιροῦ διορθώσεως ἐπικείμενα ] imposed (only) until the time of reformation. The καιρὸς διορθώσεως is the epoch of the promised New and more excellent Covenant (Heb_8:8 ff.), which has begun with the appearing of Christ.
διόρθωσις ] only here in the N. T.
ἐπικείμενα ] Oecumenius: βάρος γὰρ ἦν μόνον τὰ ἐν τῷ νόμῳ , καθώς φασιν οἱ ἀπόστολοι . Comp. Act_15:10; Act_15:28.