Obs. IV. The design of the Holy Ghost in all the tabernacle ordi- nances and institutions of worship, was to direct the faith of be- lievers unto what was signified by them.
Obs. V. Typical institutions, attended diligently unto, were suffi- - cient to direct the faith of the church unto the expectation of the real expiation of sin, and acceptance with God thereon. God was never wanting unto the church in what was necessary unto it in its present condition, so as that it might be guided in its faith and en- couraged unto obedience.
Obs. VI. Though the standing of the first tabernacle was a great mercy and privilege, yet the removal of it was a greater; for it made way for the bringing in of that which was better.
Obs. VII. The divine wisdom in the economy and disposal of the revelation of the way into the holiest, or of grace and acceptance with himself, is a blessed object of our contemplation. The several degrees of it we have considered on chap. 1. 1, 2.
Obs. VIII. The clear manifestation of the way of redemption, of
the expiation of sin, and peace with God thereon, is the great pri- vilege of the gospel.
Obs. 1X. There is no access into the gracious presence of God but by the sacrifice of Christ alone.
VERSES 9, 10.
"Hrig raupacor? cig viv xoupoy roy eveoryndra, nad ov dupa re nal Svoias mpoodéporres, Wah Ouvdwevas xarce ovvelOnow rereious roy AurpsvoYTa, WwovoY tel Bpowacr nal riucnor xa! S1aPopors Pawriomois, nal Oixasduaor cupnds, Mmeneps mopou O10pbuicems Erineiweve.
"iris mapecoray. Vulg. Lat., “que parabola est.” Syr., NOM , “an ex- emplar,” or “example.” So all render it, though it answers the Hebrew pina, “a parable” or “ proverb.” “ Quod erat exemplar;” so Beza and others.
Eis rév xaipov rov éveoryxere. WVulg. Lat., “temporis instantis,” ‘ of the in- stant time” or “season;” which Arias rectifies into “in tempus presens,” “for the time present ;” Beza, “pro tempore illo presente,” “for that present time” “pro tempore tum presente,” “for the time that was then present;” Syr., ‘wm siat?, “for that time,” omitting éveornxcre. ;
Kad oy. Vulg. Lat., “ juxta quam.” It being uncertain what he refers “quam” unto, Arias rectifieth it, “juxta quod;” for cy answereth unto xaspéy, and not unto rzpac0ry. “ Quo,” “ wherein;” Syr., “in quo,” “ wherein.”
apa ve nal Svoies. Vulg. Lat., “munera et hostie,” “dona et sacrificia.” Syr., “gifts (that is, meat and drink offerings) and sacrifices by blood.” Syr. NST: 8277, “ oblations and victims,” or “ bloody sacrifices.”
Kard ovvsidnsw rerciaous tov Awrpevovra, Vulg. Lat, “juxta conscientiam
244 AN EXPOSITION OF THE [CHAP. IX.
perfectum facere servientem,” “make him that did the service perfect according to conscience;” others, “in conscientia sanctificare cultorem;” others, “ consum- mare:” of the sense of the word we have spoken before. Syr., “ perfect the con- science of him that offered them.”
Movov ert Bpdoweot. Syr., “in meat and drink,” in the singular number.
Kal diaQopors Bawriopois. Syr., P23 PT SeoTVE9"2), “ and in the washing of kinds kinds,” that is, various kinds; with respect not unto the various rites of washing, but the various kinds of things that were washed.
Amatapost cupues. Wulg. Lat., “justitiis carnis;” so it renders dscatawe by *justitia,” or “justificatio,” constantly, but very improperly. Syr., 87027 S725, ** precepts of the flesh.” ‘ Ritibus carnalibus,” “ ordinances, institutions, rites of the flesh, concerning fleshly things.”
°"Exinsiucve. Vulg. Lat., “ impositis;’ lying on them.”?
Ver. 9, 10.—Which [was] a figure for the time then pre- sent, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as per- taining to the conscience ; [which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation.
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others, “imposita;’’ “incumbent on,
I shall not alter the translation, but show what might be more properly expressed, as unto some instances, in our exposition.
Expositors have made use of various conjectures in their com- mentaries on this place. What is material in the most eminent of them, the reader may see in Mr Poole’s Collections. But I must needs say, that in my judgment they have brought more difficulty unto the text than they have freed it from. Wherefore I shall not detain the reader in the examination of them; but I shall give that interpretation of the text which I hope will evidence its truth unto such as impartially seek after it, and are in any measure ac- quainted with the things treated of. *
The apostle, in these two verses, gives a summary account and reason of the imperfection of the tabernacle and all its services, wherein the administration of the old covenant did consist. This was direct and proper unto his present argument. For his design is to prove the pre-eminence of the new covenant above the old, from the excellency of the high priest thereof, with his tabernacle and sacrifice. Unto this end a discovery of the imperfection and weakness of the first tabernacle and services was indispensably ne-
* Varrous READING.—Scholz, Lachmann, Tholuck, and Theile, prefer dixcsd- pare to dinooast. “ According to the dative reading, the translation and punc- tuation will run thus: ‘ Being only—along with meats, and drinks, and various washings, fleshly ordinances—things imposed until the time of reformation.’ With the nominative it will be thus: ‘ Being only—along with meats, and drinks, and various washings—fleshly ordinances imposed until the time of reformation.’ ” Turner.—ED.