What is ascribed unto them in the discharge of their office; which is expressed, First. Generally, they stood ministering day by day.' Secondly. Particularly, as unto that part of their office, which is now under consideration; they often,' that is every day, offered the same sacrifices. 4. The inefficacy of those sacrifices though often offered; 'they could not take away sin.' Besides this work of daily offering the same sacrifices, which could not take away sin, there was nothing ensued on them of glory and dignity unto themselves, or benefit unto the church. This the apostle insinuates, although it be left out in the comparison, insisting especially on the contrary in the opposite sacrifice of Christ, both as unto his own glory, and the eternal salvation of the church.

1. The introduction is by kat, mostly a copulative, sometimes redditive, as it is here taken by us and rendered. In this latter way, it gives a further reason of what was before declared, of the efficacy of the sacrifice of Christ, by a comparison of it with those of the priests, which were often repeated. In the other sense, it denotes a progress in the same argument, by a repetition of the consideration of the old sacrifices, and a new comparison of them with that of Christ. Both come to the same, and either may be allowed.

2. The subject spoken of, that is, maç iɛpevç, 'every priest,' that is, say some, every high priest; and so they interpret the words, 'standeth daily,' by a certain day once a-year, referring the whole unto the anniversary sacrifice on the day of expiation. And it is not denied, but that the apostle hath a special regard thereunto, and mentioneth it expressly, as we have shown on ch. ix. 7, 25. But it cannot be here so restrained; for he makes application herein, of what he had spoken before of all the sacrifices of the law; and therein he reckons up all sorts of them, as we have seen, some of which, as the whole burntofferings, and all offerings in distinction from bloody sacrifices, were not offered by the high priest on that day, but by other priests on all

occasions.

3. And the following expression of, έστηκε καθ' ἡμέραν λειτουργων, *standeth ministering every day,' declares the constant discharge of the priestly office in every daily ministration. This was the work that all the priests were designed unto in their courses. Wherefore, the words, as they do not include the annual sacrifice of the high priest, so they include the daily and occasional sacrifices of all the other priests; for these offerings of blood were also types of the sacrifice and offering of Christ. For all sacrifices by blood were to make atonement for sin, Lev. xvii. 11. And they were of no use but by virtue of the typical representation of the sacrifice of Christ. Therefore, all the priests, and their whole office, as unto all that belonged unto the offering of sacrifices, are comprised in this assertion. And it was necessary to extend the comparison to them all, that there might be no exception to the argument from it. And the following words, which give a description of the general way of their ministration, do enforce this interpretation, which is the third thing in them.

1st. 'Standeth daily ministering;' ornke, 'standeth' or rather 'stood;' they did so while their office was in force, it was their duty by

the law so to do. For the apostle respecteth not what was their present acting as to matter of fact, but speaks of the whole service of the priests indistinctly, as past or present, with regard unto what was to be done, by virtue of the first institution of them, and the service which the tabernacle was erected for.

'Stood' or 'standeth' ready for, and employed in the work of their office, Aurovрywv, 'ministering;' a general name of employment about all sacred duties, services, and offices whatever, and therefore it compriseth all the service of the priests about the tabernacle and altar, wherein they ministered unto God according to his appointment. And this extends unto all that were partakers of the priesthood, and was not confined unto the high priest; see ch. ix. 1. This they did, ka→' ŋμɛo̟av, that is, day by day,' as occasion did require, according to the appointment of the law. Not only the daily sacrifice morning and evening is intended, nor yet the doubling of them on the Sabbath, and other festivals, but all the occasional offerings for the people, as their necessities did require. For any man might bring his sin-offering, and trespass-offering, his peace-offering, his vow, or free-will-offering, unto the priest at any time to be offered on the altar. For this cause they came to be always in a readiness to stand ministering daily; and hereunto was their office confined. There was no end of their work, after which they should enter into another and better state, as the apostle shows it of the Lord Christ in the next verse. And this is a high argument in proof of the imperfection of their sacrifices; they were never brought unto that state by them, as the high priest might cease from ministering, and enter into a condition of rest.

2dly. Their general ministry is described by the especial duty which is under present consideration; they offered, oftentimes' the same sacrifices; they were the same sacrifices that were offered, of the same general nature and kind. They were indeed distributed into several sorts, according unto their occasions and institutions; as, whole burntofferings, sin-offerings, trespass-offerings, and the like; but their general nature was one and the same, falling all under the same censure, that they could not take away sin. They had not any one peculiar service that could effect this end; and they offered them often, daily, monthly, annually, occasionally, according to divine institution. In this defect as unto the efficacy and frequency in the repetition, is the sacrifice of Christ directly opposed unto them. Hence,

4. In the last place, the apostle passeth that sentence concerning them all, whose truth he had before sufficiently confirmed, 'they cannot,' they never could, take away sin.' They could not Epiλv, take them out of the way,' that is, absolutely, perfectly, as the word denotes. They could not do it before God the Judge, by making a sufficient atonement for them, ver. 4. They could not do it as unto the conscience of the sinner, giving him assured peace with God thereon. It may be, they could not do it at any one time; but in the constant continuance in the use and observance of them, they might do it: if they were multiplied, if they were costly, if they were observed in an extraordinary manner, might they not effect this end? No, saith the apostle, 'they could not do it, ouderore duvavra; the defect was in their own

nature and power, 'they cannot do it.' They could not do it by any means, nor at any time. The word is a vehement negation, respecting all the powers of those sacrifices, and all the times wherein they were And therefore, as unto those things which might seem to give. them their efficacy, as their multiplication, their constancy, their cost, extraordinary care about them, God doth reject them in a peculiar manner, when trusted to for the taking away of sin, Isa. i. 11; Micah vi. 6, 7.

Obs. I. If all those divine institutions in the diligent observance of them could not take away sin, how much less can any thing do so, that we can betake ourselves unto for that end?-There are innumerable things invented in the papacy to take away sin, and its guilt, especially of those sins which they are pleased to call venial. And all men, on the conviction of sin, are apt to entertain thoughts, that by some endeavours of their own, they may so take them away. To comply with this presumption are all the papal inventions of confession, absolution, indulgences, masses, penances, purgatory, and the like, accommodated. Others trust solely unto their own repentance and following duties, as do the Socinians, and all men in their unrenewed estate. But certainly, if the apostle proveth this assertion beyond contradiction, that none of them can ever take away any sin, their legal institutions of divine worship, and their observances could not do it; how much less can the inventions of men effect that great end. This account he gives us of the inefficacy of the sacrifices of the priests, notwithstanding their diligent attendance on their offerings, ver. 11.

VER. 12-14.--In these verses the apostle opposeth that one sacrifice of Christ unto the legal offerings that the priests attended unto, and that in three things. 1. In the nature of it, and its perfection, ver. 12. 2. The consequence on the part of Christ by whom it was offered, ver. 12, 13. 3. In the effect of it towards the church, ver. 14.

VER. 12.-1. There is a note of opposition, answering the kat, 'and,' in the verse foregoing; de, but,' it is not exceptive, but alternative. 2. The person spoken of, auros, 'he;' that is, he of whom we speak he whose body was offered once for all, Jesus Christ the high priest of the new testament; but this man,' say we. 3. What is ascribed unto him in those words, μav veρ ȧμаρτov προσενεγκας θυσιαν, ' after he had offered one sacrifice for sin.” He offered as the priests did; he offered for sin as they did also; so far there was an agreement. But, 1. He offered only one sacrifice, not many; and what is included therein, that this sacrifice was of himself, and not the blood of bulls and goats. 2. It was but once offered; and it is principally called 'one sacrifice.' because it was but once offered; and the time when he offered this sacrifice is also proposed, not absolutely, but with respect unto what ensued. It was before he sat down on the right hand of God, that is, before his entrance into glory, after he had offered one sacrifice for sin. And the way of mentioning these things doth manifest, that the principal intention of the apostle, is to speak unto the different consequences of this offering of the priests of

old, and of Christ. And this observation, of his offering one sacrifice only for sin, is mentioned in opposition unto the frequent repetition of their sacrifices; but he mentioneth it only transiently, to make a way for the great ensuing differences in the consequents of them. Howbeit in these words thus transiently mentioned, he judgeth and condemneth the two grand oppositions that at this day are made against that one sacrifice of Christ, and efficacy of it. The first is that of the papists, who in the mass pretend to multiply the sacrifices of him every day, whereas he offered but once, so as that the repetition of it, is destructive unto it. The other is that of the Socinians, who would have the offering and sacrifice of Christ, to be only his appearance before God to receive power to keep us from the punishment of sin, upon his doing the will of God in the world. But the words are express as unto the order of these things; namely, that he offered his sacrifice for sins before his exaltation in glory, or his sitting on the right hand of God. And herein doth the apostle give glory unto that offering of Christ for sins, in that it perfectly accomplished what all legal sacrifices could not effect. This therefore is the only repose of troubled souls.

3. The consequent hereof on the part of Christ is twofold: 1. What immediately ensued on this offering of his body, ver. 12. 2. What continueth to be his state with respect thereunto; both of them evidencing God's high approbation and acceptance of his person, and what he had done; as also the glory and efficacy of his office and sacrifice above those of the law, wherein no such privilege nor testimony was given unto them upon the discharge of their office.

1st. The immediate consequent of his offering was, ekaðɩoev ev dežią TOU OɛOU, that he sat down on the right hand of God.' This glorious exaltation of Christ hath been spoken unto, and opened before, on ch. vii. 3, viii. 1. Here it includes a double opposition unto, and preference above the state of the legal priests upon their oblations. For although the high priest, in his anniversary sacrifice for the expiation of sin, did enter into the most holy place, where were the visible pledges of the presence of God; yet he stood in a posture of humble ministration, he sat not down with any appearance of dignity or honour. Again, his abode in the typical holy place was for a short season only; but Christ sat down at the right hand of God for ever,' aç TO SINVEKES, διηνεκες, in perpetuum; in an unalterable state and condition. He sat down never to offer sacrifice any more. And this is the highest pledge, the highest assurance of those two things which are the pillars and principal foundations of the faith of the church. 1. That God was absolutely pleased, satisfied, and highly glorified in and by the offering of Christ. For had it not been so, the human nature of Christ had not been immediately exalted into the highest glory that it was capable of; see Eph. v. 1, 2; Phil. ii. 7-9. 2. That he had by his offering perfectly expiated the sin of the world, so as that there was no need for ever of any other offering or sacrifice unto the end.

Obs. II. Faith in Christ doth jointly respect both his oblation of himself by death, and the glorious exaltation that ensued thereon.-He so offered one sacrifice for sin, as that thereon he sat down on the right

hand of God for ever. Neither of these separately is a full object for faith to find rest in; both in conjunction are a rock to fix it on.

Obs. III. Christ in this order of things is the great exemplar of the church. He suffered, and then entered into glory. If we suffer with him, we shall also reign with him. From henceforth expecting till his enemies be made his footstool, ver. 13. So that,

2dly. The state and condition of Christ, after his sitting down at the right hand of God, not absolutely, but with respect unto his enemies, is declared in these words. The whole testimony is taken from Ps. cx. 1, and here explained in these verses. It is produced in the confirmation of what the apostle asserts, concerning the impossibility, as well as the needlessness of the repetition of his sacrifice. For as it was no way necessary, as in the verses following he declares, so it is impossible in his present state and condition, which was ordained for him from the beginning. This was, that he should sit at the right hand of God, expecting his enemies to be made his footstool, that is, a state of majesty and glory. But offer himself he could not, without suffering and dying, whereof in this state he is no way capable. And besides, as was before observed, it is an evidence both of the dignity and eternal efficacy of his own sacrifice, whereon at once his exaltation did ensue.

I acknowledge my thoughts are inclined unto a peculiar interpretation of this place, though I will not oppose absolutely that which is commonly received; though in my judgment I prefer this other before it. The assertion is introduced by To λorov, henceforth,' say we; 'as unto what remains,' that is, of the dispensation of the personal ministry of Christ. He was here below, he came unto his own, he dwelt amongst them, that is, in the church of the Hebrews; some very few believed on him, but the generality of the people, the rulers, priests, guides of the church, engaged against him, persecuted him, falsely accused him, killed him, hanged him on a tree. Under the veil of their rage and cruelty he carried on his work of making his soul an offering for sin, or taking away sin by the sacrifice of himself. Having fulfilled this work, and thereby wrought out the eternal salvation of the church, he sat down on the right hand of God. In the meantime, those stubborn enemies of his, who hated, rejected, and slew him, continued raging in the fierceness of their implacable tumults against him, and them that believed in him. They hated his person, his office, his work, his gospel; many of them expressly sinning against the Holy Ghost. Yet did they triumph that they had prevailed against him, and destroyed him, as some of their accursed posterity do to this day. It was the judgment of God, that those his obstinate enemies should by his power be utterly destroyed in this world, as a pledge of the eternal destruction of those who will not believe the gospel. That this was the end whereunto they were designed, himself declares, Matt. xxii. 7; Luke xix. 27, 'Those mine enemies that would not have me reign over them, bring them hither, and slay them before my face.'

After our Lord Christ left this world, there was a mighty contest between the dying apostate church of the Jews, and the rising gospel church of believers. The Jews boasted of their success, in that by