@vciay xah T poo Popeey.
Odx thiancas.
Obx eddoxnous.
VER. 5-10.] EPISTLE TO THE HEBREWS. 453
psalmist, as they are applied the one unto the other, yet it is evident that in both of them the full and exact meaning of both those used by the psalmist is declared; which is sufficient unto his purpose.
All the difficulty in the words may be reduced unto these two inquiries: (1.) In what sense it is affirmed that “ God would not have those sacrifices,” that he “ had no pleasure in them,” that “he rested not in them.” (2.) How was this made known, so as that it might be declared, as it is in this place.
(1.) As unto the first of these we may observe,—
[1.] That this is not spoken of the will of God as unto the insti- tution and appointment of these sacrifices; for the apostle affirms that they were “offered according unto the law,” verse 8; namely, which God gave unto the people. God says, indeed, by the prophet unto the people, that “he spake not unto their fathers, nor com- manded them in the day that he brought them out of the land of Egypt, concerning burnt-offerings and sacrifices,” Jer. vii. 22. But he speaks not absolutely as unto the things themselves, but unto their manner of the observance of them.
[2.] It is not with respect unto the obedience of the people in their attendance unto them during the economy of the law; for God. both required it strictly of them and approved of it in them, when duly performed. The whole law and prophets bear testimony here- unto. And it was the great injunction which he left with the people, when he ceased to grant any more immediate revelations of his will unto the church, Mal. iv. 4. And the Lord Christ himself under the Judaical church did observe them.
[3.] God doth frequently reject or disallow them in the people, as they were attended unto and performed by them, But this he did only in the case of, their gross hypocrisy, and the two great evils wherewith it was accompanied, The first was, that they did not only prefer the outward observation of them before internal moral obedience, but trusted unto them unto the total neglect of that obe- dience. See Isa. i. 12-17. And the other was, that they put their trust in them for righteousness and acceptance with God; about which he deals, Jer. vii. Yet neither was this the case under con- sideration in the psalm; for there is no respect had unto any mis- carriages of the people about these sacrifices, but unto the sacrifices themselves.
Wherefore some say that the words are prophetical, and declare what the will of God would be after the coming of Christ in the flesh, and the offering of his sacrifice once for all. Then God would no more require them nor accept them, But yet neither is this suited unto the mind of the Holy Ghost. For, [1.] The apostle doth not prove by this testimony that they were to cease, but that they could not take away sin whilst they were in force. [2.] The reason
454 AN EXPOSITION OF THE [CHAP. X.
given by the Lord Christ of his undertaking, is their insufficiency during their continuance according to the law. [8.] This revelation of the will of God made unto the church was actually true when it was made and given, or it was suited to lead them into a great mistake.
The mind of the Holy Ghost is plain enough, both in the testi- mony itself and in the improvement of it by the apostle. For the legal sacrifices are spoken of only with respect unto that end which the Lord Christ undertook to accomplish by his mediation. And this was the perfect, real expiation of sin, and the justification, sanc- tification, and eternal salvation of the church, with that perfect state of spiritual worship which was ordained for it in this world. All these things these sacrifices were appointed to prefigure and represent. But the nature and design of this prefiguration being dark and obscure, and the things signified being utterly hid from them, as unto their especial nature and the manner of their efficacy, many in all ages of the church expected them from these sacrifices; and they had a great appearance of being divinely ordained unto that end and purpose. Wherefore this is that, and that alone, with respect whereunto they are here rejected. God never appointed them unto this end, he never took pleasure in them with reference hereunto; they were insufficient, in the wisdom, holiness, and righte- ousness of God, unto any such purpose. Wherefore the sense of God concerning them as unto this end, is, that they were not ap- pointed, not approved, not accepted for it.
(2.) It may be inquired, how this mind and will of God concern- ing the refusal of these sacrifices unto this end might be known, so as that it should be here spoken of, as of a truth unquestionable in the church. For the words, “Thou wouldest not,” “Thou tookest no pleasure,” do not express a mere internal act of the divine will, but a declaration also of what is not well-pleasing unto God. How then was this declaration made? how came it to be known? I answer,—