That which they intend by his coming into the world, is what him-
VER. 5-10.] EPISTLE TO THE HEBREWS. 45]
self constantly calleth his leaving of the world, and going out of it. See John xiii. 1, xvi. 28, xvii. 11, 18: “I leave the world; I am no more in the world, but these are inthe world.” This, therefore, cannot be his coming into the world. And this imagination is con- trary, as unto the express words, so to the open design of the apostle ; for as he declares his coming into the world to be the season wherein a body was fitted for him, so that which he had to do herein was what he had to do in this world, before his departure out of it, verse 12. Wherefore this figment is contrary unto common sense, the meaning of the words, the design of the place, and other express
testimonies of Scripture; and is of no use, but to be an instance how
men of corrupt minds can wrest the Scripture for their ends, unto their own destruction.
The general sense of the best expositors, ancient and modern, is, that by the coming of Christ into the world his incarnation is in- tended. See John i. 11, iii 16, 17, 19, vi. 14, ix. 4, 39, xi. 27, xii. 46, xvi. 28. The same with his “coming in the flesh,” his be- ing “made flesh,” his being “ manifest in the flesh;” for therein and thereby he came into the world.
Neither is there any weight in the objection of the Socinians unto this exposition of the words; namely, that the Lord Christ at his first coming in the flesh, and in his infancy, could not do the will of God, nor could these words be used of him. For, 1. His coming into the world, in the act of the assumption of our nature, was in obedience unto, and for the fulfilling of the word of God. For God
- sent him into the world, John iii. 16. And “he came not to do
s .
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his own will, but the will of him that sent him,” John vi. 38. 2. His doing the will of God is not confined unto any one single act or duty, but extends itself unto all the degrees and whole progress of what he did and suffered in compliance with the will of God, the foundation of the whole being laid in his incarnation.
But as these words were not verbally and literally spoken by him, being only a real declaration of his design and intention; so this expression of his coming into the world is not to be confined unto
‘any one single act or duty, so as to exclude all others from being
concerned therein. It hath respect unto all the solemn acts of the susception and discharge of his mediatory oftice for the salvation of the church. But if any shall rather judge that in this expression some single season and act of Christ is intended, it can be no other but his incarnation, and his coming into the world thereby; for this was the foundation of all that he did afterwards, and that whereby he was fitted for his whole work of mediation, as is immediately de- clared. And we may observe,—
Obs. II. The Lord Christ had an infinite prospect of all that he was to do and suffer in the world, in the discharge of his office and
‘ : 2 AE “we
A52 AN EXPOSITION OF THE [CHAP. X.
undertaking.—He declared from the beginning his willingness unto the whole of it. And an eternal evidence it is of his love, as also of the justice of God in laying all our sins on him, seeing it was done by his own will and consent.
Fourtuty, The fourth thing in the words is, what he said. The substance of it is laid down, verse 5. Unto which the further expli- cation is added, verses 6, 7; and the application of it unto the in- tention of the apostle in those that follow. The words are recorded, Ps. xl. 6-8, being indited by the Holy Ghost in the name of Christ, as declarative of his will.
Of the first thing proposed there are two parts: First, What con- cerneth the sacrifices of the law. Secondly, What concerneth himself.
First, As unto what concerneth the sacrifices, there is,—
1. The expression of the subject spoken of, that is, 7724 Nt; which the apostle renders by Svoia xa! sxpoopopé, “ sacrifice and offering.” In the next verse, the one of them, namely Svefa, is distributed into N8DM noiy ; which the
Sa ence
apostle renders by éArcnaurauarn xa) rep) dwaprias, “ burnt-offerings,” or “ whole burnt-offerings” and “ sacrifices for sin.” It is evident that the Holy Ghost in this variety of expressions compriseth all the sacrifices of the law that had respect unto the expiation of sin, And as unto all of them, their order, especial nature, and use, I have treated at large in my exercitations before the first volume of this Exposition (Hxere. xxiv.), whither the reader is referred.
2. Of these sacrifices it is affirmed, that “God would them not,” verse 5; and that “he had no pleasure in them,” verse 6. The first in the original is A¥Sh N?. which the apostle renders by odx ééAnouc, “thou wouldest not.” We render it in the psalm, “thou didst not desire.” 27 is “to will,” but always with desire, complacency, and delight. Ps. li. 8, “ Behold, 9851,” “thou desirest,” “thou wilt,” or “art delighted with truth in the hidden part.” Verse 18, YBNN-ND, “thou wouldest not,” “thou de- sirest not sacrifice.” Gen. xxxiv. 19, “ He had delight in Jacob’s daughter.” Ps, cxlvii. 10. So BN, the noun, is “delight,” Ps. i. 2. The LXX. render it generally by 2:Aw, and Aw, “ to will;” as also the noun by 3¢anua. And they are of the same signification, “to will freely, voluntarily, and with delight.” But this sense the apostle doth transfer unto the other word, which he renders by evddxnoas, verse 6. In the psalm it is PONY “thou hast not re- quired.” Evdoxéw is “ to rest in,” “ to approve,” “ to de- light in,” “to be pleased with.” So is it always used in the New Testament, whether spoken of God or men. See Matt. iii, 17, xii — 18, xvii. 5; Luke iii, 22, xii. 32; Rom. xv. 26, 27; 1 Cor, i. 21, x. 5; 2 Cor. v. 8; Col. i. 19, ete. Wherefore if we shall grant that the words used by the apostle be not exact versions of those used in the