Yea, it is most probable and almost very certain, that he entered into it four times on that day. For before he carried in the blood, he was to go in with the incense to make a cloud over the mercy- seat. And it is evident that he could not carry in the incense and the blood at the same time: for when he went in with the incense, he had in one hand a censer full of burning coals from the altar, and he so carried it, that besides both his hands were filled with — incense, verse 12; so that he could carry no blood with him at that time. And when he carried in the blood also, both his hands were in like manner employed. For with the finger of one he was to sprinkle the blood upon and before the mercy-seat: whence it is of necessity that he must have had the blood which he sprinkled in his other hand; for he was to sprinkle it seven times, which could not be done with the blood that was at once upon the finger wherewith he sprinkled it. Wherefore this “ once every year” is on one day only; for that day he entered four times into the holy place within the veil, — as is plain in the order of the service according unto its institution.
VER. 6, 7.] EPISTLE TO THE HEBREWS. 231
When all this was done, that there might be a full representation of the atonement to be made by the Lord Christ, and of the plenary remission of sins by his blood, the high priest laid all the sins of the people on the head of the scape-goat, which carried them away into the wilderness of everlasting oblivion, verses 20-22.
As these institutions were multiplied to typify the one single sacrifice and oblation of the body of Christ, because of the imperfec- tion inseparable from the nature of earthly things, whereby no one of them could absolutely represent it; so in this distinction and dis- tribution of them, the condescension, love, and grace of God, were adorable and glorious. For in the shedding of the blood of the sac- rifice, and offering it by fire on the altar, he plainly declared the imputation of the guilt of their sins unto the sacrifice, its bearing of them, and the expiation of their guilt thereby. By carrying of the blood into the holy place, he testified his acceptance of the atone- ment made, and his reconciliation unto the people. And hereon the full remission and pardon of all their sins, no more to be had in remembrance, was manifested, in the sending away of the scape-goat into the wilderness. Hence the Jews have a saying, that on the day of expiation all Israel were made as innocent as in the day of creation. How all this was accomplished in and by the sacrifice of Christ must be afterwards declared.
4, As to the nature of this service, the apostle tells us that it was “not without blood.” He so expresseth it toshow = the impossibility of entering into the holy place any Pca oY otherwise. And from hence he takes his ensuing argu- ment of the necessity of the death and blood-shedding of the me- diator or high priest of the new testament. “Not without blood;” as he might not do it otherwise, so he did it by blood. And this was the manner of the service: After the high priest had filled the most holy place with a cloud of incense, he returned to the altar of burnt- offerings without the tabernacle, where the sacrifice had been newly slain; and whilst the blood of the beast was fresh, and as it were living, Heb. x. 20, he took of it in his hand, and entering again into the holy place, he sprinkled it seven times with his finger towards the merey-seat, Lev. xvi. 11-14, And there is, as was said, an emphasis in the expression, “ Not without blood,” to manifest how impossible it was that there should be an entrance into the gracious presence of God without the blood of the sacrifice of Christ. The only propitiation for sins is made by the blood of Christ; and it is by faith alone that we are made partakers thereof, Rom, iii. 25, 26,
5. This blood is further described by the use of it; “which he offered.” Where or when he offered it, is not expressed. In the most holy place there was no use of this blood, but only the sprinkling of it; but the sprinkling of blood was always
=) mporPépss.
232 AN EXPOSITION OF THE [CHAP. IX.
consequential unto the offering or oblation properly so called. For the oblation consisted principally in the atonement made by the blood at the altar of burnt-offerings. It was given and appointed for that end, to make atonement with it at that altar, as is expressly affirmed, Lev. xvii. 11. After this, it was sprinkled for purification, Wherefore, by rpoogépe: the apostle here renders the Hebrew 8°24), used in the institution, Lev. xvi 15; which is only to bring, and not to offer properly. Or he hath respect unto the offering of it that was made at the altar without the sanctuary. The blood which was there offered he brought a part of it with him into the most holy place, to sprinkle it, according unto the institution.