VER. 5-10.-Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldst not; but a body hast thou prepared (fitted for) me. In burnt-offerings and sacrifices for sin, thou hast had no pleasure. Then said I, Lo I come, (in the volume of the book it is written of me) to do thy will O God; (that I should do thy will.) Above, when he said, Sacrifice and offering, and burnt-offerings and offerings for sin, thou wouldst not, neither hadst pleasure therein, which are offered by the law: then said he, Lo I come to do thy will (O God.) He taketh away the first, that he may establish the second. By the which will, we are sanctified, through the offering of the body of Jesus Christ once for all.

A blessed and divine context this is, summarily representing unto us, the love, grace, and wisdom of the Father; the love, obedience, and suffering of the Son; the federal agreement between the Father and the Son, as to the work of the redemption and salvation of the church; with the blessed harmony between the Old and New Testament, in the declaration of these things. The divine authority and wisdom that evidence themselves herein, are ineffable, and do cast contempt on all those by whom this Epistle hath been called in question; as sundry other passages in it do in a peculiar manner. And it is our duty to inquire with diligence into the mind of the Holy Spirit herein.

As unto the general nature of the arguing of the apostle, it consists of two parts. 1. The introduction of a pregnant testimony out of the Old Testament unto his purpose, ver. 5-8, and part of the 9th. 2. Inferences from that testimony, asserting and confirming all that he had pleaded for.

First.

In the testimony he produceth, we may consider, 1. The manner of its introduction, respecting the reason of what is asserted, wherefore, 2. Who it was by whom the words insisted on were spoken-he saith. 3. When he spake them; when he came into the world. 4. The things spoken by him in general; which consist in a double antithesis. Between the legal sacrifices, and the obedience of Christ in his body, ver. 5. Secondly. Between God's acceptance of the one and the other. with their efficacy unto the end treated of, which must be particularly spoken unto.

1. The introduction of this testimony is by the word dio, 'wherefore,'' for which cause,' 'for which end.' It doth not give an account why the words following were spoken, but why the things themselves were so ordered and disposed. And we are directed in this word, unto the due consideration of what is designed to be proved: and this is, that there was such an insufficiency in all legal sacrifices, as unto the expiation of sin, that God would remove them, and take them out of the way, to introduce that which was better, to do that which the law could not do. Wherefore, saith the apostle, because it was so with the law, things are thus disposed of in the wisdom and counsel of God, as is declared in this testimony.

2. Who spake the words contained in the testimony: Aey, 'he saith.' The words may have a threefold respect.

1st. As they were given out by inspiration, and are recorded in the Scripture. So they were the words of the Holy Ghost, as the apostle expressly affirms of the like words, ver. 15, 16, of this chapter.

2dly. As they were used by the penman of the Psalm, who speaks by inspiration. So they were the words of David, by whom the Psalm was composed. But although David spoke or wrote these words, yet is not he himself the person spoken of, nor can any passage in the whole context be applied to him, as we shall see in particular afterwards. Or if they may be said to be spoken of him, it was only as he bare the person of another, or was a type of Christ. For although God himself doth frequently prefer moral obedience before the sacrifices of the law, when they were hypocritically performed, and trusted to as a righteousness, unto the neglect of diligence in moral duties; yet David did not, would not, ought not, in his own name and person to reject the worship of God, and present himself with his obedience in the room thereof, especially as to the end of sacrifices in the expiation of sin. Wherefore,

3dly. The words are the words of our Lord Jesus Christ; when he cometh into the world, he saith.' And it is a vain inquiry, when in particular he spake these words; unto whom, or where, any mention is made of them in the story of him. It is no way needful that they should be literally or verbally pronounced by him. But the Holy Ghost useth these words in his name as his, because they declare, express, and represent his mind, design, and resolution in his coming into the world, which is the sole end and use of words. On the consideration of the insufficiency of legal sacrifices (the only appearing means unto that purpose) for the expiation of sin, and the making of reconciliation with God, that all mankind might not eternally perish under the guilt of sin, the Lord Christ represents his readiness and willingness to undertake that work, with the frame of his heart and mind therein.

The ascription of these words unto the Lord Christ on the reason mentioned, give us a prospect into, 1. The love of his undertaking for us, when all other ways of our recovery failed, and were disallowed as insufficient. 2. Into the foundation of his undertaking for us, which was the declaration of the will of God concerning the insufficiency of these sacrifices. 3. Into his readiness to undertake the work of redemption, notwithstanding the difficulties that lay in the way of it, and what he was to undergo in the stead of the legal sacrifices.

Obs. I. We have the solemn word of Christ, in the declaration he made of his readiness and willingness to undertake the work of the expiation of sin, proposed unto our faith, and engaged as a sure anchor of our souls.

3. The season of his speaking these words in the manner declared, was, εισερχόμενος εις τον κοσμον, ‘on his coming into the world; 'wherefore, coming (or when he cometh) into the world, he saith,' εισερχόμενος, veniens or venturus; when he was to enter into the world, when the design of his future coming into the world, was declared. So Exoμevos is, he that is to come,' Matt. xi. 3, and Epxeraι, John iv. 25. That, therefore, may be the sense of the words; upon the first

prediction of the future coming of the Son of God into the world, the design, mind, and will wherewith he came, was declared.

Refer the words unto some actual coming of the person spoken of into the world, and various interpretations are given of them. When he came in sacrifices typically, say some: but this seems not to be a word accompanying the first institution of sacrifices; namely, 'sacrifices thou wouldst not have.' His coming into the world was his appearance and public showing of himself unto the world, in the beginning of his ministry; as David came out of the wilderness and caves, to show himself unto the people as king of Israel, saith Grotius. But the respect unto David herein is frivolous; nor are those words used with respect unto the kingly office of Christ, but merely as to the offering himself in sacrifice to God.

The Socinians contend earnestly, that this his coming into the world is his entrance into heaven after his resurrection; and they embrace this uncouth interpretation of the words, to give countenance unto their pernicious error, that Christ offered not himself in sacrifice to God in his death, or whilst he was in this world. For his sacrifice they suppose to be only metaphorically so called, consisting in the representation of himself unto God in heaven, after his obedience and suffering. Wherefore they say, that by the world which he came into, the world to come, mentioned ch. ii. 5, is intended. But there is nothing sound, nothing probable or specious in this wresting of the words and sense of the Scripture. For, 1. The words in the places compared are not the same. This is κοσμος only ; those are οικουμενη μελλουσα, and are not absolutely to be taken in the same sense, though the same things may be intended in various respects. 2. Oukovμevn is the habitable part of the earth, and can on no pretence be applied unto heaven. 3. I have fully proved on that place, that the apostle in that expression intendeth only the days and times of the Messiah, or of the gospel, commonly called among the Jews, Tyn by, the world to come,' that new heaven and earth wherein righteousness should dwell. But they add that κοσμος itself is used for heaven, Rom. iv. 13. Το κληρονομον αυτον ELVAL TOV KOσμOV, 'that he should be the heir of the world; that is, of heaven, the world above. But this imagination is vain also. For Abraham's being heir of the world is no more but his being the father of many nations: nor was there ever any other promise which the apostle should refer unto, of his being heir of the world, but only that of his being the father of many nations, not of the Jews only, but of the Gentiles also; as the apostle explains it, Rom. xv. 8-12. Respect also may be had unto the promised seed proceeding from him, who was to be the heir of all things.

That which they intend by his coming into the world, is what himself constantly calleth his leaving of the world, and going out of it. See John xvii. 11, 12, 18, xiii. 1, 'I leave the world, I am no more in the world; they are in the world.' This, therefore, cannot be his coming into the world. And this imagination is contrary, as unto the express words, so to the open design of the apostle; for as he declares his coming into the world to be the season wherein a body was fitted for

him, so that which he had to do herein was what he had to do in this world, before his departure out of it, ver. 12. Wherefore this figment is contrary to common sense, the meaning of the words, the design of the place, and other express testimonies of Scripture, and is of no use, but to be an instance how men of corrupt minds can wrest the Scripture for their ends unto their own destruction.

The general sense of the best expositors, ancient and modern, is, that by the coming of Christ into the world, his incarnation is intended. See John i. 10, iii. 16, 17, 19, vi. 14, ix. 5, 39, xi. 27, xii. 46, xvi. 28. The same with his coming in the flesh, his being made flesh, his being manifest in the flesh; for therein and thereby he came into the world. Neither is there any weight in the objection of the Socinians unto this exposition of the words, namely, that the Lord Christ at his first coming in the flesh, and in his infancy, could not do the will of God; nor could these words be used of him. For, 1. His coming into the world in the act of the assumption of our nature, was in obedience unto, and for the fulfilling of the word of God. For, God sent him into the world,' John iii. 17. And he came, not to do his own will, but the will of him that sent him.' 2. His doing the will of God is not confined unto any one single act or duty, but extends itself unto all the degrees, and whole progress of what he did and suffered in compliance with the will of God, the foundation of the whole being laid in his incarnation.

But as these words were not verbally and literally spoken by him, being only a real declaration of his design and intention; so this expression, of his coming into the world, is not to be confined unto any one single act or duty, so as to exclude all others from being concerned therein. It hath respect unto all the solemn acts of the susception and discharge of his mediatory office for the salvation of the church. But if any shall rather judge, that in this expression some single season and act of Christ is intended, it can be no other but his incarnation, and his coming into the world thereby. For this was the foundation of all that he did afterwards, and that whereby he was fitted for his whole work of mediation, as is immediately declared. And we may observe,

Obs. II. The Lord Christ had an infinite prospect of all that he was to do and suffer in the world, in the discharge of his office and undertaking. He declared from the beginning his willingness unto the whole of it. And an eternal evidence it is of his love, as also of the justice of God, in laying all our sins on him, seeing it was done by his own will and consent.

4. The fourth thing in the words is, what he said. The substance of it is laid down, ver. 5. Unto which the farther explication is added, ver. 6, 7. And the application of it unto the intention of the apostle, in those that follow. The words are recorded Ps. xl. 6-8, being indited by the Holy Ghost in the name of Christ, as declarative of his will.

Of the first thing proposed there are two parts. First. What concerned the sacrifices of the law. Secondly. What concerneth himself. First. As to what concerneth the sacrifices, there is,

1. The expression of the subject spoken of, that is,

п, which

the apostle renders by Svoia kaι πроopoρa, sacrifice and offering.' In the next verse, the one of them, namely, Svota, is distributed into y ΠΟΥ, which the apostle renders by ὁλοκαυτώματα και περι ἁμαρτίας, 'burnt-offerings, or whole burnt-offerings and sacrifices for sin.' It is evident that the Holy Ghost, in this variety of expressions, compriseth all the sacrifices of the law that had respect to the expiation of sin. And as to all of them, their order, especial nature, and use, I have treated at large in my Exercitations, (Exercit. 24,) whither the reader is referred.

2. Of these sacrifices, it is affirmed, ouê n≈ɛλnoas, that God would them not,' ver. 5, and that he had no pleasure in them,' ver. 6. The first in the original is no N, which the apostle renders by our neλnoas, 'thou wouldst not.' We render it in the Psalm, 'thou didst not desire.' yon is 'to will,' but always with desire, complacency, and delight. Ps. li. 6, Behold,' non, thou desirest,' 'thou wilt,' or 'art delighted with truth in the hidden part,' ver. 16. yonn 5, thou wouldst not,''thou desiredst not,' 'sacrifice.' Gen. xxxiv. 19, 'he had delight in Jacob's daughter.' Ps. cxlvii. 10. So y the noun, is 'delight,' Ps. i. 2. The LXX. render it generally by Aw, and SEA, 'to will,' as also the noun by Senua. And they are of the same signification, to will freely, voluntarily,' and 'with delight.' But this sense the apostle doth transfer to the other word, which he renders by Eudoknσaç, ver. 6. In the Psalm it is new, thou hast not required.' Eudoxew, is to rest in,' 'to approve,' 'to delight in,' to be pleased with. So is it always used in the New Testament, whether spoken of God or men. See Matt. iii. 17, xii. 18, xvii. 5; Luke iii. 22, xii. 32; Rom. xv. 26, 27; 1 Cor. i. 21, x. 5; 2 Cor. v. 8; Col. i. 19, &c. Wherefore, though we grant that the words used by the apostle are not exact versions of those used by the Psalmist, as they are applied the one to the other, yet it is evident that in both of them, the full and exact meaning of both these used by the Psalmist is declared, which is sufficient to his purpose.

All the difficulty in the words may be reduced to these two inquiries. 1. In what sense it is affirmed that God would not have these sacrifices, that he had no pleasure' in them, that he rested not' in them. 2. How was this made known, so as that it might be declared, as it is in this place.

First. As to the first of these, we may observe,

1. That this is not spoken of the will of God, as to the institution and appointment of these sacrifices, for the apostle affirms, ver. 8, that 'they were offered according to the law,' namely, which God gave to the people. God says indeed by the prophet to the people, that he spake not to their fathers, nor commanded them in the day that he brought them out of the land of Egypt, concerning burnt-offerings and sacrifices,' Jer. vii. 22. But he spake not absolutely as to the things themselves, but to their manner of the observance of them.

2. It is not with respect to the obedience of the people in their attendance to them, during the economy of the law. For God both required it strictly of them, and approved of it in them, when duly performed. The whole law and prophets bare testimony hereunto.