1. God gave command that he should be set apart to the office of the priesthood. “Take Aaron thy brother,” saith God to Moses, « Syn a Fim,” “ from amongst the children of Israel ” (that is, ¢ dvopdaov, “from among men”) “that he may minister unto me in the priest’s office,” Exod. xxvii. 1. This was the foundation of his call, separation, and function.
2. He was actually consecrated unto his office by sundry sacrifices, described at large, Exod. xxix. So was he ordained ra apis riv Gedy, Now this latter part of his ordination belonged unto the weakness and imperfection of that priesthood, that he could not be consecrated without the sacrifice of other things. But the Lord Christ, being both priest and sacrifice himself, he needed no such ordination, nor was capable thereof. His ordination, therefore, consisted merely in divine designation and appointment, as we shall see. And this differ- ence there was to be between them who were made high priests by the law, and which had infirmity, and him who was made by the word of the oath of God, who is the Son, Heb. vii. 28.
Ta apis rv @cdv, The expression is elliptical and sacred; but what
is intended in it is sufficiently manifest, damelyt the
Bi: cle hd things that were to be done with God, or towards God,
in his worship, to answer the duties and ends of the
office of the priesthood,—that is, to do the things whereby God might
be appeased, atoned, reconciled, pacified, and his anger turned away. See Heb. ii. 17.
"Iva rpoopepn dupa re xa! Suoiag imtp duapricv,—* that he may offer,” 222%; the word compriseth the whole sacerdotal per- formance from first to last, in bringing, slaying, and burning the sacrifice, according to the law; of which see Leviticus, chap. i—v., and our former Exercitations concerning the sacrifices of the Jews. The object of this sacerdotal action is dépa xa) Svosas.
Interpreters are much divided about the application of moire xa) 3 these words unto the ancient sacrifices. Some think
they answer NiN29 and nibiy, any “ offering” in common, and “whole burnt- -offerings;” some D'D2¥ and rbiy, « peace-offer- ings” and “ burnt-ofterings;” some nxn and DUN , the “sin” and “trespass-offering.” The most general opinion is, that by “ gifts” all offerings of things inanimate are intended,—as meats, drinks, oils, first-fruits, meal, and the like; and by “ sacrifices,” the offer- ings of all creatures that were slain,—as lambs, goats, doves, whose blood was poured on the altar. And this difference the words would lead us unto, the latter signifying directly the offering of things killed or slain. But our Saviour seems to comprise all offerings whatever under the name of “ gifts,” Matt. v. 28. And if a distine-
“Ive xpooPtpn.
VER. 1.] EPISTLE TO THE HEBREWS. 447
tion be here to be supposed, I should think that by “ gifts” all “ free- will offerings” might be intended; and by “ sacrifices,” those that were determined, as to occasions, times, and seasons, by the law. But I rather judge that the apostle useth these two words in gene- ral to express all sorts of sacrifices for sin whatever; and therefore that expression, iatp dwapriav, “for sins,” may refer to dapa, “ gifts,” as well as to Svofas, “ sacrifices,”
Ver. 1—For every high priest, taken from amongst men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins.
What is the relation of these words unto the discourse of the apostle, both in general and particular, hath been declared before, I shall pursue that only which is particular and immediate. Hav- ing therefore proposed the priesthood of Christ as a matter of great advantage and comfort unto belfvers, he engageth into the confir- mation thereof, by declaring the nature of that office, making appli- cation of what he observes therein unto the Lord Christ, as our high priest. In this verse we have, as was said, a general description of a high priest, as his office was constituted and consummated by the law. For,—
1. he is described from his original. He is one “taken from among men,” from amongst those for whom he is to be a priest, that so he may be one partaker of the same nature with them, Exod, xxviii. 1. He was not to be an angel, whose nature was incapable of those compassionate impressions which are required unto a due discharge of this office. Besides, the administrations of an angel amongst sinners would have been attended with dread and terror, and have taken away that spiritual boldness and confidence which a high priest is to encourage men unto. Moreover, there would not have been hereby any representation of that union between the Lord Christ and us which was indispensably necessary unto our high priest, who was to be himself both priest and sacrifice. Where- fore a high priest was to be “taken from among men,” and so was our Lord Christ, as hath been at large declared on chap. ii. 10-16. And we are taught that,—
Obs. I. Christ’s participation of our nature, as necessary unto him for the bearing and discharge of the office of a high priest on our behalf, is a great ground of consolation unto believers, a manifest evidence that he is and will be tender and compassionate towards them. The reader may consult what hath been discoursed to this purpose on chap. ii. 10, 11, ete.