6. The apostle declares for whom this blood was offered. And wvneiiary: this was “for himself and the people;” first for himself,
meee and then for the people. For he hath respect unto the distinct sacrifices that were to be offered on that day. The first was of a bullock and a ram; which was for himself. And this argued, as the apostle observes, the great imperfection of that church-state. They could have no priest to offer sacrifices for the sins of the people, but he must first offer for himself, and that the blood of other creatures. But the true high priest was to offer his own blood; and that not for himself at all, but for others only.
(1.) He offered “for himself;” that is, for his own sins, Lev. xvi. 6. Wherefore the Vulg. Lat. reads the words, “ pro sué et populi igno- rantia,” very corruptly, changing the number of the substantive; but very truly applying d&yvozudéruv to the priest as well as unto the people. Others would supply the words by adding rév before éaurod, and so repeat dyvonucrwv, éx rot xowot. But the apostle expresseth the words of the institution, WS, “which for himself,” leaving © the application unto the series of the context and the nature of the service: “ For himself ;’—that is, his own sins.
(2.) The blood was offered also “for the people;” that is, the people of Israel, the people of God, the church, the whole congregation. And as the high priest herein bore the person of Christ, so did this people of all the elect of God, who were represented. in them and by them. It was that people, and not the whole world, that the high priest offered for; and it is the elect people alone for whom our great high priest did offer and doth intercede.
7. That which he offered for. It was their “errors,” or their sins. The Socinians, some of them,—not for want of under- standing, but out of hatred unto the true sacrifice of Christ,—contend from hence that the anniversary sacri- fice on the great day of expiation, the principal representation of it, was only for sins of ignorance, of imbecility and weakness. But it is a fond imagination; at least the argument from these words for
Ka) rod Auod.
Tay dyvonud- Tuy.
VER. 8.] EPISTLE TO THE HEBREWS. 233
it isso. For besides that the Scripture calls all sins by the name of “errors,” Ps. xix. 12, xxv. 7; and the worst, the most provoking of all sins, is expressed by “erring in heart,” Ps, xev. 10; and the LXX. frequently render “to sin” by éyvoew%, 2 Chron. xvi. 9; 1 Sam. xxvi. 21; Hos. iv. 16, ete;—besides, I say, this application of the word elsewhere unto all sorts of sins, in the enumeration of those errors of the people which the high priest offered for they are said to be “all their iniquities,” and “all their transgressions in all their sins,” Ley. xvi. 21. Wherefore to offer for the “errors” of the people, is to offer for “all their sins,” of what nature soever they were. And they are thus called, because indeed there is no such predomi- nancy of malice in any sin in this world as wherein there is not a mixture of error, either notional or practical, of the mind or of the heart, which is the cause or a great occasion of it. See 1 Tim. i. 13; Matt. xii, 31, 32. Here, indeed, lies the original of all sin. The mind being filled with darkness and ignorance, alienates the whole soul from the life of God. And as it hath superadded preju- dices, which it receives from corrupt affections, it yet neither directs nor judgeth aright, as unto particular acts and duties, under all present circumstances. And what notions of good and evil it can- not but retain, it gives up in particular instances unto the occasions of sin. Wherefore,— Obs. I. Spiritual illumination of the mind is indispensably neces- sary unto our walking with God. Obs. II. Those who would be preserved from sin, must take care that spiritual light do always bear sway in their minds. And there- . fore,— ; Obs. III. Constantly to watch against the prevalency of corrupt prejudices and affections in their mind. And,— Obs. IV. When the light of the mind is solicited by temptations to suspend its conduct and determination on present circumstances, to know that sin lies at the door; this is its last.address for admis- sion. And,—
Obs. V. If error grow strong in the heart through the love of sin, truth will grow weak in the mind as to the preservation of the soul from it. And,—
Obs. VI. Nothing ought to influence the soul more unto repent- ance, sorrow, and humiliation for sin, than a due apprehension of the shameful error and mistake that is in it.
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VERSE 8. Toro dnAotvros rod: Ivebwaros rod a&y/ov nwa wepavepwobas ray ray avian O0bv, Ext tHe mpuwrns oxnviis Exovons ordou.
Tovro dyAovvroc. Vulg. Lat., “hoc significante,” “hoc declarante,” “ hoc in- nuente.” Syr., 82772 S73, “by this manifesting.” ‘“Manifestans,” “ patefaciens,”
234 AN EXPOSITION OF THE [CHAP. IX.
“notum faciens;” “making known.” Ajaos, is “openly manifest.” Kal ruQad dyarov, “which a blind man may see.” And dyAcw, is “ manifestly, plainly, perspi- cuously to declare.”