). "A
body hast Thou adjusted for me," was the Greek paraphrase of the
Seventy, followed by the holy Writer here. It was as if the paraphrasts,
looking onward to the Hope of Israel, would interpret and expand the
thought of an uttermost _obedience_, signified by the _ear_, into the
completer thought of the _body_ of which the listening ear was part, and
which should be given up wholly in sacrifice to God.[K]

[K] So Kay, on this passage, in the _Speaker's Commentary_.

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, t