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CHAP. IX.

18 Whereupon neither the first testament was dedicated without blood.

19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

20 Saying, This is the blood of the testament which God hath injoined unto you.

21 Moreover he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry.

22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

[blessings of the gospel.

24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

25 Nor yet that he should offer himself often, as the High Priest entereth into the holy place every year with blood of others;

26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

27 And as it is appointed unto men once to die, but after this the judg

ment:

28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (I)

CHAP. IX.

EXPOSITION.

(1) Ver. 1-28. The superiority of Christ's sacrifice to all others.-The first verse of this chapter presents us with a considerable difficulty, as respects the reading of the original: many Greek copies read, "The first tabernacle; while more perhaps read with the copy used by our translators, and omit the noua altogether; but supply the word "covenant" from the close of the preceding chapter. So the judicious Ma Lean, who thinks it "more natural, and [that it] suits the apostle's argument at least equally well, to understand by the first here, the Sinaical covenant, which is twice termed the first in the foregoing chapter, verses 7 and 13; and also twice expressly mentioned in verse 9.

Connected with this covenant were a variety of ceremonial “ordinances," and "a worldly sanctuary," tabernacle, or holy place, built by Moses, and devoted to the service of the God of Israel, in the first division of which were the sacred candlestick, or rather lamp, and the table of shewbread; and in the second, or interior department, the ark, the cherubim, the various utensils of worship, and the historical memorials here named. The tabernacle

itself, and most of the articles of its furniture, were always considered as having a mystical design, though expositors have differed widely in their interpretations. "Abrabanel relates, that the [several] parts of the tabernacle represented the sea, dry land, and heaven. Rab. Bechai makes

NOTES.

mer may be found in Doddridge, Macknight, and M'Lean; the latter in Owen, Campbell's Prelim. Dissertations, Diss. v. pt. 3, and Mr. Fraser's cnTous and elaborate Notes on his late Translation of Witsins on the Creed, vol. 1. p. 428, &c.

Ver. 18. Dedicated.-Marg. "purified." Chap. X. 20, the same word is rendered "consecrated." The word testament," being in italic, is supplementary. Perhaps it might be here better to advert again to the more frequent sense of the original term, namely, covenant;" and so it seems used in verse 20 Compare Note on ver. 1.

Ver. 19. When Moses, &c.-See Exod. xxiv. 3-8. But some things are added not there mentioned, for which he had no doubt good anthority.Scarlet wool-Marg," purple." See Note on Mark xv. 17.

Ver. 20. This is the blood, &c.—Compare Matt. xxvi. 28.

Ver. 21. The tabernacle, &c.-Exod. xxix, 12, &c. Ver. 22. Without shedding, &c.-Levit. xvii. 11. Ver. 23. The heavenly things.-Compare Ephes. i. 20. Also this Epist. chap. viii. 2; ix. II, 24.

Ver. 26. But now once, &c.-Compare ver. 12. Ver. 27. After this.-Though the day of judgment must be at a great distance from the decease of many individuals, it is the general idea, that upon our entrance into another world, an individual decision will take place, and fix the final state of each, for happiness or misery. See Eccles. xii. 7; Luke xvi 22, 23.

Ver. 28. Without sin-i. e. not as a sin offering, as at his first coming.

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it a representation of the universe. The Holy of Holies [according to him], signified the world of angels; the middle (wherein were the table of shew-bread and candlestick), the heavenly orbs; and the outer court, this lower world; the elements being represented by the brazen sea, sacred fire, &c. Philo and Josephus [also] explain it mystically: the latter calls the parts of the tabernacle resemblances of the universe; the two first, of the earth and sea, common to all; the third, of heaven, where God dwells." (Bp. Kidder's Messiah, 2d ed. fol. 114.)

But these interpretations, however ingenious, are rather philosophical than evangelical; and do not comport with the apostolical method of interpretation, which refers all the types and mysteries of the Old Testament to Christ, his work and sufferings, and subsequent glory; or other objects of a spiritual and evangelical nature. Thus the candlestick and the shew-bread point to Christ, who is the true light, and the bread that came down from heaven, both which are to be found in the church below; but the Holy of Holies directs to heaven itself-not the heaven of philosophers, but that heaven into which Christ himself has entered with his atoning blood, and where he pleads its merits before the eternal throne.

The import of the cherubim has, indeed, been matter of great, and even bitter, controversy. We have satisfied ourselves with the ancient hypothesis, which considers them as figuring to us the angels of the divine presence, who bend before the throne of God in heaven, or visit the churches of God on earth, desiring to look into the mysteries of human redemption.

The entrance of the High Priest into the Most Holy place only once a year, and that not without the sprinkling of blood, and other mystic ceremonies, we are here taught (ver. 24), prefigured our Lord Jesus Christ entering "into heaven itself,

to appear in the presence of God for us." In the mean time, that is, before the death of Christ, the continuance of the eril which separated the most holy from the outer part, signified that the way into the former "was not yet made manifest"was not thrown opeu-" while as yet the first tabernacle, with all its rites and cere monies, remained standing" but when, at the death of Christ, that veil was re in twain, it was thereby signified that, through him, the way was opened, an that sinners of all nations, Gentiles as we as Jews, might now draw nigh to God.

"To show (says Mr. M'Lean) that it was necessary that the new covenant should be ratified by the death of Christ. he [Paul] compares it in this respect to testament, which is of no force or validity till ratified by the death of the testator (ver. 16, 17). Accordingly, God's cove nants with sinful men have, ever since the fall, been made and ratified by the dea and blood of sacrifices: and this, he part cularly observes, was the case with the first or Sinaitic covenant, which was so lemnly ratified and dedicated by slaying sacrifices, and sprinkling the blood on the book and people-the tabernacle and all the vessels of the sanctuary." things, indeed, as they referred to the types themselves, were necessary to be repeated; but not so the antitype, or Christ næst have often suffered but now once **in the end of the world," that is, in these last ages, the times of the Messiah, "hath be appeared, finally and effectually to put away sin by the sacrifice of himself."

These

But it may be asked, whence arises a cessity that the heavens themselves should be purified, where no sin can enter? To this we answer, with Mr. M Lean, “That though the typical representations of hea venly things had no moral impurity m themselves, and though neither person thing ceremonially unclean was permitted to enter into the outer, far less into the

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worshippers once purged should have had no more conscience of sins.

3 But in those sacrifices there is a remembrance again made of sins every

year.

4 For it is not possible that the blood of bulls and of goats should take away sins.

5 Wherefore, when he cometh into the world, he saith, Sacrifice and offer ing thou wouldest not, but a body hast thou prepared me:

6 In burnt offerings and sacrifices for sin thou hast had no pleasure.

7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.

8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;

9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

10 By the which will we are sanc

[ever prevalent.

tified through the offering of the body of Jesus Christ once for all.

11 And every Priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins:

12 But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God;

13 From henceforth expecting till his enemies be made his footstool.

14 For by one offering he hath perfected for ever them that are sanctified.

15 Whereof the Holy Ghost also is a witness to us: for after that he had said before,

16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;

17 And their sins and iniquities will I remember no more.

18 Now where remission of these is, there is no more offering for sin. (K)

EXPOSITION.

inner tabernacle, to defile it; yet we have seen that it was necessary that they should be purified with blood, on account of the uncleanness of the people, and that they might thus be opened and fitted for their admission to, and acceptance with God, in his worship. Now, as to the heavenly things, it may be observed, that though Christ had no sin of his own, yet, as the substitute of sinners, he sanctified and devoted himself to be a sacrifice for their sins (John xvii. 19); and thus made perfect," or consecrated, through his sufferings. 2. By his entering

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NOTES.

Ver. 5. When he cometh into the world.-These words are supposed to be uttered by Messiah on his incarnation. See Ps. xl. 6-8; Expos. and Notes. Ibid. A body hast thou prepared.-Marg. "Thou hast fitted me." But Dr. Kennicott is very confident that the Hebrew once read as the Greek now does, "A body," &c.-Saurin has, however, a very ingenious conjecture. Supposing the Hebrew, in the Psalm quoted, to have originally read, "My ears hast thou opened," or bored (in allusion to Exod. xxi. 6), he conceives that the Ixx., considering that idea unintelligible in Greek, changed the allusion to a custom familiar to themselves, namely, the

marking the bodies of their soldiers and slaves, that they might claim them as their own, and therefore rendered the original, "My body hast thou prepared;" meaning, marked, according to their cus tom. See Gal. vi. 17; Rev. xiii. 16, 17. Compare Note on Ps. xl. 6.

Ver. 10. Once for all-i. e. once only.

Ver. 12. For ever sat down-Namely, as a priest upon his throne. Zech. vi. 13.

Ver. 16. This is the covenant, &c.-See Jer. xxxi. 33, 31; and Exposition. "Some

Ver. 17. And their sins, &c.—Margin, copies have, Thus he said, and their," &c.

Jesus Christ our]

HEBREWS.

19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

20 By a new and living way, which he hath consecrated for us, through the

[great High Priest;

veil, that is to say, his flesh; 21 And having an High Priest over the house of God;

22 Let us draw near with a true heart in full assurance of faith, having

EXPOSITION-Chap. X. Continued.

apostle commences this chapter with stating, that the Mosaic ritual was merely a shadow-a dark adumbration-which formed only a sketch or outline of the mys. terious truths of the gospel, and of the person and character of our Redeemer; and not the very image, exhibiting the full form and colour of the several objects and this representation being so imperfect, ought by no means to be put in the place of the objects which it represented; nor ought it to be considered as itself perfecting those who were its most diligent observers. It, in fact, could do nothing, but only direct them to Him who was able to do all things which they required, and who doth all things well." This, he proceeds to show them, was pointed out in the prophecies of the Old Testament, and particularly in the book of Psalms, several passages from which the apostle here quotes and expounds.

That it was not possible for the blood of bulls and goats to satisfy the demands of divine justice, or propitiate the anger of God against sinners, is in itself most evident; and is rendered the more so from the requirement of their perpetual repetitions for if human transgression could be thus atoned for, those sacrifices need not annually and daily be repeated: but this constant repetition was a sufficient intimation that some farther and better sacrifice would be required. David therefore represents Messiah himself as thus addressing the divine Being: "Sacrifice and offering thou wouldest not" be satisfied with; "In burnt offerings and" other sacrifices "for sin," in themselves considered," thou hast no pleasure:" but a body hast thou prepared (or fitted) for me" to become incarnate: "Lo, I come (therefore) to do thy will, O God." Here he taketh away the efficacy of the" legal sacrifices first mentioned, that he may establish the second-the merit and efficacy of his own infinite and unparalleled sacrifice, which alone hath the true nature of an atonement.

It has repeatedly been asked, But why could not God have accepted the blood of bulls and goats, without having requirada human sacrifice, and especially that of hi own son?

To this it has very properly been replied, 1. That these sacrifices were only types and shadows of the true sacrifice, and shall God be satisfied with shadows only? 2. Had this been possible, bes then shall we account for the fact, that God made the soul of his own Son a sacri fice for sin? Surely this circumstance fully proves, that the divine honour could have accepted no inferior sacrifice. Th contrary supposition, however well ir tended, seems to us to represent the viue perfections in a very unworthy light 3. Reason evidently requires, that satisfac tion for sin should be made in the natur which had offended; and that the bloods no inferior animal could be accepted it our stead. Thus it was impossible that the blood of bulls and goats could take away sin. And when it is considered, tha the death of Christ was not merely the death of one man for another, but the death of one for millions, the same line of reasoning seems to require, that his life must not only be free from personal guilt, hat must be at least of equal value with the whole; and this seems impossible, but on the supposition that he must be of far su perior rank-as was Jesus Christ, who, though a partaker of real humanity, was no less intimately related to the divine Being-God as well as man.

From the indispensable and perpetual use of blood, under the law, as the means of purification and of pardon, Dr. Mackwight infers two facts of great importance :-*** 1. "That from the fall of Adam to the end of the world, no man will be pardoned but through Christ's having offered himself to God as a sacrifice for sin.-2. That althoug Christ offered himself only once, and that at the conclusion of the Mosaic dispensa tion, that one offering is in itself so meritorious, that its influence reacheth back.

NOTES-Chap. X. Con.

Ver. 19. Boldness.-Marg. "liberty," or freedom, Ver. 20. He hath consecrated.-Gr. " hath new

made;" i. e. applied to a new use or purpose. This new way was made, not for Christ himself, but for

Solemn cautions]

CHAP. X.

our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

23 Let us hold fast the profession of our faith without wavering; (for he is faithful that promised ;)

24 And let us consider one another to provoke unto love and to good works:

25 Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another : and so much the more, as ye see the day approaching.

26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins;

27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.

28 He that despised Moses' law died without mercy under two or three witnesses:

29 Of how much sorer punishment,

[against apostacy.

suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace ?

30 For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.

31 It is a fearful thing to fall into the hands of the living God.

32 But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

33 Partly, whilst ye were made a gazing-stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in your

EXPOSITION.

wards to the beginning of the world, and forwards to the end of time."

The author of this Epistle seldom speaks of the sufferings of Christ, or of his people, but he connects them with the glory that was to follow. When Christ had com

pleted the work of atonement, he sat down, waiting and expecting till all his enemies should be made his footstool; in order to which the Holy Spirit continued, and still continues, his work of grace in the hearts of his redeemed.

NOTES.

Ver. 23. The profession of our faith." The English translators, on the authority of one MS. only, read here faith, instead of hope,-the true reading, according to Mill, who is followed by Dod. dridge, Macknight, McLean, &c.-"The apostle, in this exhortation, refers to the confession of their hope of salvation through Christ, which the primitive Christians made at baptism." Mackn.

Ver.25. Ye see the day.-Greek, "That day," with the article. Macknight applies this to the destruction of Jerusalem; but as that day was usually spoken of in connexion with the day of judgment (and often, perhaps, confounded with it), that also nay probably be referred to.

Ver. 26. If we sin wilfully.-To sin wilfully, is to sin deliberately and knowingly, and neither through ignorance nor fear.There remaineth no more sacrifice-that is, the Jewish sacrifices being abo lished, and that of Christ rejected, of course there

remains no other.

Ver. 28. He that despised.-Doddr." who set at nkt the law of Moses." See Numb. xv. 30, 31. Ver. 29. Wherewith he was sanctified.-This may either be referred to Christ, or to the apostate here described. To sanctify, is to set apart to a holy or sacred purpose. So Christ said I sanctify myself"

(John xvii. 19); and this we conceive he did, as High Priest, before he entered within the veil with his own blood, called in chap. xiii. 12, 20, “the blood of the everlasting covenant," and "the blood wherewith he sanctified the people." So Gill, and others. But applying the term "sanctified" to the apostate, since the Scripture frequently speaks of men according to their profession, it may mean only a professed devotedness of himselt to Christ; and, as Bp. Hoadly suggests, receiving the Sacramental cup. See 1 Cor. xi. 29; 2 Peter ii. 1.

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Ibid. An unholy thing.-Doddr. "common,' "unclean." See Acts x. 14, 15.-And hath done despite.-Mackn. “insulted."

Ver. 30. Vengeance belongeth unto me, &c.-Deut. xxxii. 35, 36.

Ver. 31. It is a fearful-Doddr. "a dreadful"thing.

Ver. 32. A great fight.-Mackn. "Combat ;" alluding, doubtless, to the public combats in the theatres of that age.

Ver. 33. A gazing-stock.-Doddridge, "a public spectacle."

Ver. 34. Knowing in yourselves, &c.—Margin, Knowing that ye have in (or to:) yourselves," &c. Compare Rom, viii. 18.

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