First, The introduction is by xa/, mostly a copulative, sometimes © redditive, as it is here taken by us and rendered. In this latter way it gives a further reason of what was be- fore declared of the efficacy of the sacrifice of Christ, by a compa- rison of it with those of the priests, which were often repeated. In the other sense it denotes a progress in the same argument, by a
Kai,
VER, 11-14, ] EPISTLE TO THE HEBREWS. 483
repetition of the consideration of the old sacrifices, and a new com- parison of them with that of Christ. Both come to the same, and either may be allowed.
Secondly, The subject spoken of, that is ré¢ sepeds, “ every priest.” ‘That is,’ say some, ‘ every high priest ;’ and so they in- terpret the words, “standeth daily,’ by ‘a certain day once a-year,’ referring the whole unto the anniversary sacrifice on the day of expiation. And it is not denied but that the apostle hath a special regard thereunto, and mentioneth it expressly, as we have showed on chap. ix. 7, 25. But it cannot be here so restrained: for’ he makes application herein of what he had spoken before of all the sacrifices of the law; and therein he reckons up all sorts of them, as we have seen, some of which, as the whole burnt-offerings, and all offerings in distinction from bloody sacrifices, were not offered by the high priest on that day, but by other priests on all occasions.
And the following expression, forque xad’ yuzpav Aciroupyay, “stand- eth ministering every day,” declares the constant dis- «4, ap charge of the priestly office in every daily ministra- spépey asuroup- tion. This was the work that all the priests were 7” designed unto in their courses. Wherefore the words, as they do not exclude the annual sacrifice of the high priest, so they include the daily and occasional sacrifices of all the other priests; for these offer- ings of blood were also types of the sacrifice and offering of Christ. For all sacrifices by blood were to make atonement for sin, Lev. xvii. 11; and they were of no use but by virtue of their typical repre- sentation of the sacrifice of Christ. Therefore all the priests, and their whole office, as unto all that belonged unto the offering of sacrifices, are comprised in this assertion. And it was necessary to extend the comparison unto them all, that there might be no excep- tion unto the argument from it, And the following words, which give a description of the general way of their ministration, do enforce this interpretation, which is the third thing in them.
Thirdly, “Standeth daily ministering,”—Zorqxe, “standeth,’ or rather “stood.” They did so while their office was in force; it was their duty by the law so to do. For the apostle respecteth not what was their present acting as to matter of fact, but speaks of the whole service of the priests indistinctly, as past or present, with regard unto what was to be done by virtue of the first institution of them and the service which the tabernacle was erected for.
1. “Stood,” or “standeth,” ready for and employed in the work of their office,—Acrovpyav, “ ministering;” a general name of employment about all sacred duties, services, and offices whatever, and therefore it compriseth all the service of
the priests about the tabernacle and altar, wherein they ministered
Tas sepevs.
"Rornxt.
Aeiroupyay.
484 AN EXPOSITION OF THE [CHAP. X.
unto God according to his appointment. And this extends unto all that were partakers of the priesthood, and was not confined unto the high priest. See Heb. ix. 1. This they did xaé 7 w2pav,—that is, “day by day,” as occasion did reqnire, according to the appointment of the law. Not only,the daily sacri- fice morning and evening is intended, nor yet the doubling of them on the Sabbath and other festivals, but all the occasional offerings for the people, as their necessities did require. For any man might bring his sin-offering, and trespass-offering, his peace-offering, his vow, or free-will-offering, unto the priest at any time, to be offered on the altar. For this cause they came to be always in a readiness to stand ministering daily, and hereunto was their office confined. There was no end of their work, after which they should enter into another and better state, as the apostle shows it of the Lord Christ in the next verse. And this is a high argument for the imperfection of their sacrifices, they were never brought unto that state by them as that the high priest might cease from ministering, and enter into a condition of rest.
2. Their general ministry is described by the especial duty which is under present consideration,—they “ offered oftentimes the same sacrifices.” They were the same sacrifices that were offered, of the same general nature and kind. They were, indeed, distributed into several sorts, according unto their occasions and institutions, as, whole burnt-offerings, sin-offerings, trespass-offerings, and the like; but their general nature was one and the same, falling all under the same censure, that they could not take away sin. They had not any one peculiar service that could effect this end. And they offered them often, daily, monthly, occasionally, annually, according unto divine institution. In this defect as unto the efficacy and frequency in the repetition, is the sacrifice of Christ directly opposed unto them, Hence,—