Obs. VI. The first eminent use of the writing of the book of the law, (that is, of any part of the Scripture, for this book was the first - that was written,) was, that it might be read unto the people—He gave not this book to be shut up by the priests; to be concealed from the people, as containing mysteries unlawful to be divulged, or impossible to be understood. Such conceits befell not the minds of men, until the power and ends of religion being lost, some got an opportunity to order the concerns of it unto their own worldly interest and advantage.
Obs. VII. This book was both written and read in the language which the people understood and commonly spake.—And a rule was herein prescribed unto the church in all ages; if so be the ex- ample of the wisdom and care of God towards his church may be a rule unto us.
Obs. VIII. God never required the observance of any rites or
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358 AN EXPOSITION OF THE [CHAP. Ix. ._
duties of worship without a previous warranty from his word.—The people took not on them, they were not obliged unto obedience, with respect unto any positive institutions, until Moses had read unto them every precept out of the book.
Obs. IX. The writing of this book was an eminent privilege, now first granted unto the church, leading unto a more perfect and stable condition than formerly it had enjoyed.—Hitherto it had lived on oral instructions, from traditions, and by new immediate revelations; the evident defects whereof were now removed, and a standard of divine truth and instruction set up and fixed among them.
(3.) There is the rule whereby Moses proceeded herein, or the warranty he had for what he did: “ According unto the law.” He read every precept according to the law. It cannot be the law in general that the apostle intends, for the greatest part of that doctrine which is so called was not yet given or written ; nor doth it in any place contain any precept unto this purpose. Wherefore it is a particular law, rule, or command, that is in- tended ;—according unto the ordinance or appointment of God. Such was the command that God gave unto Moses for the framing of the tabernacle: “See thou make all things according to the pat- tern showed to thee in the mount.” Particularly, it seems to be the agreement between God and the people, that Moses should be the internuncius, the interpreter between them. According unto this rule, order, or divine constitution, Moses read all the words from God out of the book unto’ the people. Or it may be, “the law” may here be taken for the whole design of God in giving of the law; so as that “according unto the law,” is no more but, according unto the sovereign wisdom and pleasure of God in giving of the law, with all things that belong unto its order and use. And it is good for us to look for God’s especial warranty for what we un- dertake to do in his service.
The second thing in the words is, what Moses did wmmediately ean and directly towards the dedication or consecration of alua civ peo this covenant. And there are three things to this pur- xwv wai opé- pose mentioned: (1.) What he made use of. (2.) How be: he used it. (8.) With respect unto what and whom:—
(1.) The first is expressed in these words: “ He took the blood of . calves and of goats, with water, and scarlet wool, and hyssop.” He took the blood of the beasts that were offered for burnt-offerings and peace-offerings, Exod. xxiv. 5, 6,8, Unto this end, in their slaying he took all their blood in basins, and made an equal division of it. The one half he sprinkled on the altar, and the other half he sprink- — led on the people. That which was sprinkled on the altar was God’s part; and the other was put on the people. Both the mutual
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VER. 18-22. | EPISTLE TO THE HEBREWS. 359
stipulation of God and the congregation in this covenant, and the equality of it, or the equity of its terms, were denoted hereby. And herein lies the principal force of the apostle’s argument in these words: ‘Blood was used in the dedication of the first covenant. This was the blood of the beasts offered in sacrifice unto God. Where- fore both death, and death by blood-shedding, was required unto the confirmation of a covenant So also, therefore, must the new covenant be confirmed; but with blood and a sacrifice far more pre- cious than they were.’
This distribution of blood, that half of it was on the altar, and half of it on the people,—the one to make atonement, the other to purify or sanctify,—was to teach the twofold efficacy of the blood of Christ, in making atonement for sin unto our justification; and the purifying of our natures in sanctification.
(2.) With this blood he took the things mentioned with respect unto its use, which was sprinkling. The manner of it was in part declared before. The blood being put into 443 yi.) xox. basons, and having water mixed with it to keep it fluid xiv xa} se and aspersible, he took a bunch or bundle of hyssop cane ajar bound’ up with scarlet wool, and dipping it into the : basons, sprinkled the blood, until it was all spent in that service.