Tpéyos is a “goat;” a word that expresseth “totum genus ca- prinum,’—that whole kind of creature, be it young or old. So the goats of his offering were ‘TY, “kids,” verse 5; that is, young he- goats, for the precise time of their age is not determined. So the bullock the priest offered for himself was 15, “juvencus ex genere bovino;” which is wéoyvos, for it expresseth “genus vitulinum,” all young cattle,
Concerning these it is intimated, in this negative as unto Christ, that the high priest entered into the holy place 6) aiuaroc, “ by their blood;” which we must inquire into.
Two things belonged unto the office of the high priest, with re- spect unto this blood. For, [1.] He was to offer the blood both of the bullock and the goat at the altar for a sin-offering, Lev. xvi.
"Edarak,
230 AN EXPOSITION OF THE [CHAP. IX.
9,11. For it was the blood wherewith alone atonement was to be made for sin, and that at the altar, Lev. xvii. 11; so far is it from truth that expiation for sin was made only in the holy place, and that it is so by Christ without blood, as the Socinians imagine. [2.] He was to carry some of the blood of the sacrifice into the sanctuary, to sprinkle it there, to make atonement for the holy place, in the sense before declared. And the inquiry is, which of these the apostle hath respect unto.
Some say it is the latter; and that 6 here is put for ofy,—“by” for “with.” He entered with the blood of goats and calves; namely, that which he carried with him into the holy place. So plead the Socinians and those that follow them, with design to overthrow the sacrifice which Christ offered in his death and bloodshedding, con- fining the whole expiation of sin, in their sense of it, unto what is done in heaven. But I have before disproved this surmise. And the apostle is so far from using the particle dé improperly for od», so to frame a comparison between things wherein indeed there was no similitude, as they dream, that he useth it on purpose to exclude the sense which ov», “with,” would intimate: for he doth not de- clare with what the high priest entered into the holy place, for he entered with incense as well as with blood; but what it was by virtue whereof he so entered as to be accepted with God. So it is expressly directed, Lev. xvi. 2, 3, “Speak unto Aaron thy brother, that he come not at all times into the holy place...... With a young bullock for a sin-offering, and a ram for a burnt-offering, shall he come.” Aaron was not to bring the bullock into the holy place, but he had right to enter into it by the sacrifice of it at the altar. Thus, therefore, the high priest entered into the holy place by the blood of goats and calves; namely, by virtue of the sacrifice of their blood which he had offered without at the altar. And so all things do exactly correspond between the type and the antitype. For,—
(2.) It is affirmed positively of him that “he entered by his own blood,” and that in opposition unto the other way; da d& rot idiov aluaros (0¢ for &\Acd),—“but by his own blood.”
It is a vain speculation, contrary to the analogy of faith, and destructive or the true nature of the oblation ot Christ, and incon- sistent with the dignity of his person, that he should carry with him into heaven a part of that material blood which was shed for us on the earth. This some have invented, to maintain a compa- rison in that wherein is none intended. The design of the apostle "is only to declare by virtue of what he entered as a priest into the holy place. And this was by virtue of his own blood when it was shed, when he offered himself unto God. This was that which laid
Aid 08 cod Me Diov aipuros.
VER. 12.] EPISTLE TO THE HEBREWS. 281
the foundation of, and gave him right unto the administration of his priestly office in heaven. And hereby were all those good things procured which he effectually communicates unto us in and by that administration.
This exposition is the centre of all gospel mysteries, the object of the admiration of angels and men unto all eternity. What heart can conceive, what tongue can express, the wisdom, grace, and love, that are contained therein? This alone is the stable foundation of faith in our access unto God. Two things present themselves unto us :—
[1.] The unspeakable love of Christ in offering himself and his own blood for us. See Gal. ii. 20; Rev. i. 5; 1 John iii, 16; Eph. v. 25-27. There being no other way whereby our sins might be purged and expiated, Heb. x. 5—7, out of his infinite love and grace he condescended unto this way, whereby God might be glorified, and his church sanctified and saved. It were well if we did always consider aright what love, what thankfulness, what obedience, are due unto him on the account hereof.
[2.] The excellency and efficacy of his sacrifice is hereby demon- strated, that through him our faith and hope may be in God. He who offered this sacrifice was “the only-begotten of the Father,” the eternal Son of God. That which he offered was “ his own blood.” “God purchased his church with his own blood,” Acts xx. 28. How unquestionable, how perfect must the atonement be that was thus made! how glorious the redemption that was procured thereby - .. 5. This is that which the apostle mentions in the close of this verse as the effect of his blood-shedding, “Having ob- yy tained eternal redemption.” The word cipamevog is Vari- cpuow eipdpe- ously rendered, as we have seen. The Vulgar Latin ”: reads, “redemptione xterna inventa.” And those that follow it do say that things rare, and so sought after, are said to be found. And Chrysostom inclines unto that notion of the word. But sigionw is used in all good authors, for not only “ to find,” but “to obtain” by our endeavours. So do we render it, and so we ought to do, Rom. _iy. 1; Heb. iv. 16. He obtained effectually eternal redemption by the price of his blood. And it is mentioned in a tense denoting the time past, to signify that he had thus obtained eternal redemption before he entered into the holy place. How he obtained it we shall see in the consideration of the nature of the thing itself that was obtained.