Rabicrurcs.
Mapa re nat 2 Sucias.
26 AN EXPOSITION OF THE [CHAP. VIII
at their first institution, Lev. 1.2: “ Ifany one among you bring his corban unto the Lorp.” And thereon the especial kinds of offerings and sacrifices are enumerated, which in general were all “corbanim.” So every thing that is brought unto the altar is called dapov, Matt. v. 23, 24: Ipocpépng rd déipov,—* When thou bringest thy gift ;” that is, 222 AW? DS, —to “ offer gifts,” sacred gifts of all sorts, especially sacrifices properly so called. Or, by dapa the MN3), “minchoth,” may be intended; as by Susias the “zebachim” are. For these two contain the whole complex of sacred offerings. For “zebachim,” or Susias, are bloody sacrifices, sacrifices by immolation or killing, of what sort soever the matter of it was, or unto what especial end soever it was designed ; and the “ minchoth” were offerings of dead things, as of corn, oil, meats, and drinks. To offer all these was the office of the priesthood ordained. And we are taught thereby, that,— j
Obs. II. There is no approach unto God without continual respect unto sacrifice and atonement. The principal end of sacrifices was to make atonement for sin—And so necessary was this to be done, that the office of the priesthood was appointed for it. Men do but dream of the pardon of sin, or acceptance with God, without atonement. This the apostle layeth down as that which was neces- sary for “every high priest,” by God’s institution. There never was any high priest, but his office and duty it was to “offer gifts and sacrifices ;” for unto that end was he ordained of God.
Secondly, Hence he infers that it was necessary that “this man should have somewhat to offer.” For being a minister of the heavenly sanctuary, and the true tabernacle, a high priest he was. But this he could not be, unless he had somewhat to offer unto God. A priest that hath nothing to offer, that was not ordained unto that end, is indeed no priest at all.
And in this assumption of the apostle we may observe, 1. The note of inference, “wherefore.” 2. The designation of the person spoken of, “this man.” 3. The manner of the ascription made unto him, “he must have.” 4. The matter of it, “somewhat to offer:”—
1. The note of inference is dev, “wherefore.” It is frequently used by the apostle in this epistle, when he proves his pre- sent assertions, from the old institutions of the law and their signification, chap. ii. 17, i. 1, vii. 25, ix. 18. And the whole force of this inference, especially that in this place, depends on this supposition, that all the old typical institutions did represent what was really to be accomplished in Christ ; whence it was “necessary” _ that he should be what they did signify and represent. Hence it is often observed in the Gospel, that he did or suffered such things, or in such a manner, because things were so ordered under the law.
2. The designation of the person is expressed: rotroy, “this man ;”
“Obey.
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VER. 8.] EPISTLE TO THE HEBREWS. 27
‘he of whom we speak, this high priest of the new testament; —whom he had before described, and specified by his name, “Jesus;” and by his dignity, “the Son of God:” that “this man,” this Jesus, the high priest of the new testament.
3. The subject being stated, that which he affirms thereof is, that he, this priest, must have “somewhat to offer.” And this was “of necessity” that so it should be. For what- ever otherwise this glorious person were, or might be, yet a high priest he could not be, unless he had somewhat to offer; for to offer gifts and sacrifices is the sole end of that office. This “necessity,” then, was absolute. For without this no office of priesthood could be discharged, and consequently no atonement be made, nor could we be brought unto God. And it is said that it was thus necessary exev, “that he should have.” And it is not possession only that is intended, but possession with respect unto use. He was so to have somewhat to offer, as to offer it accordingly. For it would not avail the church to have a high priest that should have somewhat to offer, if it were not actually offered. Wherefore respect is had both unto the meetness of Christ unto his office and his faithfulness therein. He had what to offer, and he did offer tt.
4. The matter of his offering is expressed: ¢/ 6 apoceveynn, “somewhat to offer;” that is, in sacrifice unto God. The apostle expresseth it indefinitely, +/ 6: but what it is which he was to have, he doth not as yet declare. He was not engaged further by his present argument. But he elsewhere declares expressly what this was that he had to offer, what was the matter of his sacrifice, and what it was necessary that it should be. And this was “himself,’—his whole human nature, soul and body.
It may be it will be said, that it doth not necessarily follow, that if he have somewhat to offer, it must be himself; for he might offer somewhat else out of the flocks and herds, as they did of old. Nor, indeed, doth the apostle intend directly to prove it in this place, namely, that it must be himself which he must offer. But it doth necessarily follow from the arguments before insisted on, chap. vil ; for whatever else God had appointed or approved of to be offered in sacrifice, he had ordained the Levitical priesthood to offer, and ap- propriated the offering of it unto them; so as. no such sacrifice could ever be offered by any who was not of the seed of Aaron. Whereas, therefore, our high priest was not of the tribe of Levi, but of Judah, it is evident that he could not offer any of the things which were appropriated unto their ministry and service. And hence our apostle in the next verse affirms directly, that “if he were on the earth,’—that is, to officiate in his office with the things of the earth, after the manner of other priests—he could not be so much asa priest at all; seeing all such services were appropriated unto and