Page images
PDF
EPUB

3. It was well for us, and enough for us, that the Lord Christ was compassed with the sinless infirmities of our nature.

4. God can teach a sanctified use of sinful infirmities; as he did to the priests under the law.

VERSE 3.

And by reason hereof he ought as for the people, so also for himself, to offer for sins.

$1. (L) The words explained. $2. An objection answered. §3. (II.) Observations. 1. The absolute holiness of Christ had a signal influence on the efficacy of his sacrifice, and is a great encouragement to us. §4. 2. Whoever dealeth with God or man about the sins of others, should look well in the first place to his own.

§1. (I.) “AND by reason hereof." the pronoun (Tavy) this, plainly and immediately refers to (aoßeDELAY, propter hanc, or istam infirmitatem) "infirmity." Had the high priest under the law been without any sinful infirmity, as the Lord Christ was, he should have had nothing to do, but to offer sacrifice for the sins of the people. But it was otherwise with him; (one) he ought to suffer for his own sins; the condition wherein he was, as well as the divine appointment, required it. (Kabwe Tepi T8 Aas) "In like manner as for the people," that is, either the whole people collectively, or all the people distributively, as their occasions required. In the former way the great anniversary sacrifice, which he celebrated in his own person for the whole body of the people, is principally intended: Lev. xvi, 16, 24: to which we may add the daily sacrifice belonging to the constant service of the temple, which is therefore used synechdochically for the whole worship thereof, Dan. viii, 11, 12. For herein also was the whole church equally concerned.

In the latter way it respects all those occasional sacrifices, whether for sin or trespasses, or free-will offerings, which were continually to be offered by the priests alone, so for himself; in like manner, on the same grounds, and for the same reasons, that he offered for the people. He had a common interest with them in their daily sacrifices, which was the public worship of the whole church: and therein he offered sacrifice for himself also, together with the people, because he was encompassed with infirmities, and obnoxious to sin, and so stood in no less need of atonement and expiation than they. Expositors generally and justly agree, that this is peculiar to the high priest according to the law, the Lord Jesus Christ being neither intended nor included in this expression.

§2. There remaineth one difficulty only to be removed, which may arise from the consideration of this discourse, for if the high priest of old, notwithstanding his own sins, could first offer for himself, and then for the people, and so make expiation for all sin, what necessity was there that our High Priest should be absolutely free from all sin, as our apostle declares he was, and that it was necessary he should be? Chap. vii, 25, 26. For it seems, according to this precedent, he might first have offered for his own sin, and then for ours. We reply,

1. It is one thing to expiate sin typically, and another to do it really. One thing to do it in representation by virtue of somewhat else, another to do it effectually by itself. The first might be done by them that were sinners, the latter could not.

2. That a real atonement might be made for sin, it was required that our nature, which was to suffer and to be offered, should be united to the divine nature in the

person of the Son of God; but this it could not be, had it not been absolutely sinless.

§3. (II.) Obs. 1. The absolute holiness and spotless innocency of Jesus Christ in his offering himself, had a signal influence on the efficacy of his sacrifice, and is a great encouragement to our faith and consolation. Had he any sin of his own he could never have taken all sin from us. From hence it was, that what he did was so acceptable to God, and that what he suffered was justly imputed to us, seeing there was no cause in himself why he should suffer at all, 2 Cor. v, 21, "He made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." The apostle Peter, mentioning the redemption which we have by his blood, in the sacrifice of himself, says it was “as of a lamb without spot and without blemish,” 1 Pet. i, 19. And treating again of the same matter, he adds, "who did no sin, neither was guile found in his mouth," chap. ii, 22.

§4. Obs. 2. Whoever dealeth with God or man about the sin of others, should look well in the first place to his own. The high priest was to take care about, and first to offer for his own sins, and then for the sins of the people. And they who follow not this method, will miscarry in their work. It is the greatest evidence of hypocrisy for men to be severe toward the sins of others, and careless about their own. By such persons are the souls of men ruined; they undertake the dispensation of the gospel for their conversion to God, and yet know nothing of it themselves. With what confidence, with what conscience can we endeavor this towards others, if we do not first take the highest care of the matter ourselves? Some that should watch over others, are open and profligate sinners themselves. The preaching, exhortations, and re

proofs of such persons, do but render them the more contemptible, and on many accounts tend to the hardening of those whom they pretend to instruct. And where men regard iniquity in their hearts, although there be no notoriety in their transgressions, they will grow languid and careless in their watch over others: and if they keep up the outward form, it will be a great means of hardening themselves in their own sin. I look on this as one of the greatest blessings of the ministry, that we have that enjoined us to do with respect to others, which we neither can, nor will diligently attend to, if we do not first endeavor to have its effects upon ourselves. It behoves us therefore in all things, wherein we may deal with others about sin, to take care of ourselves in the first place, that our consciences may be purged from dead works, while we serve the living God.

VERSE 4.

And no man taketh this honor to himself, but he that is called of God, as was Aaron.

$1. 2. (1.) The words explained. §3. (II.) Observations. 1. It is an act of Sovereignty in God to call whom he will to his work, especially to that of hon or and dignity in his house. 4. Wherein consists an ordinary call to the ministry. $5. 2. No work for God will warrant our engaging in it, unless we

are called thereto.

§1. (I.) THE foregoing verses declare the personal qualifications of high priests; but these alone are not sufficient actually to invest any one with that office; it is required moreover, that he be larefully called. The former makes him meet for it, and this gives him his right to it. There is no difficulty in rendering these words, and consequently very little difference among translators. The words may be taken as a negative universal proposition, with a particular ex

ception subjoined. No man taketh this honor to himself, but only he who is called. Or, they may be resolved into two disjunctive propositions; the one universally negative without exception or limitation; no man taketh this honor to himself: the other particularly affirmative, he that is called of God doth receive the honor.

(Ovn εavlu Tıç λapdave) "Any one doth not take to himself," that is, no man doth. And this verb (λap Baya) is not here simply named (sumo) to take; but (assumo) to take upon, to take to him; or as it sometimes signifies, (prehendo, corripio) to take unduly, by laying hold of any thing. No man taketh, that is, according to the law or divine institution, (Ty Tiny) the honor, either the office itself, or the dignity of it this honorable office, without authority from God, such as men would naturally desire, and obtrude themselves into, had not God set bounds to their ambition by his law.

§2. (Arλa ó naλsuevoç) "But he that is called of God;" he hath, he receiveth the honor of his office. God doth, as it were, look on a person among others, and calls him out to himself, Exod. xxviii, 1.—(Kabatɛp naι ¿ Aapav) "Even as Aaron," in like manner as Aaron. The note of similitude is regulated, either by the word called, or by the subject of the instance, Aaron. If by the former, no more is intended but he must have a "call" from God, as Aaron had; but if by the latter, then the "special manner and nature of the call" is limited and determined; he must be called immediately, and in an extraordinary way; which last is the sense of the words and place. Our apostle disputes here about the erection of a new priesthood, such as was that of Christ. Herein no ordinary call, no legal constitution, no succession, could take place. Again,

VOL, UI.

« PreviousContinue »