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rated from them.' Being made a high priest, he is no more of the same rank and quality with them.

Υπερ ανθρώπων καθισταται, τα προς τον Θεον, is ordained for men : V is sometimes vice, or loco, in the stead,' Jolin x. 11. 15. xiii. 38.; sometimes pro, only as it denotes the final cause, as to do a thing for the good of men, 2 Tim. ii. 10. And both these senses may have place here; for where the first intention is, the latter is always included. He that doth any thing in the stead of another, doth it always for his good. And the high priest might be so far said to stand and act in the stead of other men, as he appears in their behalf, represented their persons, pleaded their cause, and confessed their sins, Lev. xvi. 21. But in their behalf, or for their good and advantage, to perform what on their part is with God to be performed, is evidently intended in this place.

Καθισταται τα προς τον Θεον. Some suppose that because καθισταTa is, as they say, verbum medium, it may in this place have an active signification. And then the sense of it would be, that he might appoint, ordain, or order the things of God. But as it is used most frequently in a neuter or a passive sense, so in this place it can be no otherwise. So the apostle explains himself, ch. viii. 3. Πας αρχιερεύς εις το προσφερειν δωρα τε και θυσίας καθίσταται,

Every high priest is ordained to offer gifts and sacrifices,” which place expoundeth this. And two things are intended in the word. 1. God's designation and appointment. 2. Actual consecration according to the order of the law. For so it was in the case of Aaron.

First, God gave command that he should be set apart to the office of the priesthood." Take Aaron thy brother," saith God to Moses, b," from amongst the children of Israel," that is, aveev, from among men, "that he may minister unto me in the priest's office, Exod. xxviii. 1. This was the foundation of his call, separation and function.

Secondly, He was actually consecrated unto his office by sundry sacrifices, described at large, ch. xxix. So was he ordained, τα προς τον Θεόν. Now, this latter part of his ordination belonged unto the weakness and imperfection of that priesthood, that he could not be consecrated without the sacrifices of other things. But the Lord Christ, being both priest and sacrifice himself, he needed no such ordination, nor was capable thereof. His ordination therefore, consisted merely in divine designation and appointment, as we shall see. And this diffe

rence there was to be between them who were made high priests by the law, and who had infirmity, and him who was made by the word of the oath of God, who is the Son, ch. vii. 28.

Tos OS TOY V. The expression is elliptical and sacred. But what is intended in it, is sufficiently manifest. The things that

were to be done with God,' or towards God, in his worship, to answer the duties and ends of the office of the priesthood; that is, to do the things whereby God might be appeased, atoned, reconciled, pacified, and his anger turned away. See ch. ii. 17.

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Ίνα προσφέρη δωρα τε και θυσίας ύπερ άμαρτιων, " that he may offer, 27p. The word compriseth the whole sacerdotal performance, from first to last, in bringing, slaying, and burning the sacrifice according to the law; of which, see Leviticus, ch. i.-v. and our former Exercitations concerning the sacrifices of the Jews. The object of this sacerdotal action is dwen xai Jusiai. Interpreters are much divided about the application of these words unto the ancient sacrifices. Some think, they answer to in and by, any offering in common, and whole burntofferings. Some and nby, peace-offerings, and burnt-offerings. Some non and wx, the sin and trespassoffering. The most general opinion is, that by gifts, all offerings of things inanimate are intended, as meats, drinks, oils, first-fruits, meal, and the like; and by sacrifices, the offerings of all creatures that were slain, as lanibs, goats, doves, whose blood was poured on the altar. And this difference the words would lead us unto, the latter signifying directly the offering of things killed or slain. But our Saviour seems to comprise all offerings whatever under the name of gifts, Matt. v. 23. And if a distinction be here to be supposed, I should think that by gifts, all free-will offerings might be intended; and by sacrifices, those that were determined as to occasions, times, and seasons, by the law. But I rather judge that the apostle useth these two words in general to express all sorts of sacrifices for sin whatever. And therefore that expression, ing dμagtiwy, for sins,' may refer to daga, gifts,' as well as Jurias, sacrifices.'

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VER. 1.-For every high priest taken from amongst men, is ordained for men in things pertaining to God, that he both gifts and sacrifices for sins.

may offer

What is the relation of these words unto the discourse of the apostle, both in general and particular, hath been declared be fore. I shall pursue that only, which is particular and immediate. Having therefore proposed the priesthood of Christ, as a matter of great advantage and comfort unto believers, he engageth into the confirmation thereof, by declaring the nature of that office, making application of what he observes therein unto the Lord Christ as our high Priest. In this verse we have, as was said, a general description of a high priest, as his office was constituted and consummated by the law. For he is described,

1. From his original.-He is one taken from amongst men; from amongst those for whom he is to be a priest, that so he may be one partaker of the same nature with them, Exod.

xxviii. 1. He was not to be an angel, whose nature was incapable of those compassionate impressions, which are required unto a due discharge of this office. Besides, the administrations of an angel amongst sinners, would have been attended with dread and terror, and have taken away that spiritual boldness and confidence, which a high priest is to encourage men to. Moreover, there would not have been hereby any representation of that union between the Lord Christ and us, which was indispensably necessary unto our high Priest, who was to be himself both priest and sacrifice. Wherefore, a high priest was to be taken from amongst men, and so was our Lord Christ, as hath been at large declared, on ch. ii. 10-16. And we are here taught, that,

Obs. I. Christ's participation of our nature, as necessary to him for the bearing and discharge of the office of a high priest on our behalf, is a great ground of consolation unto believers, a manifest evidence that he is, and will be, tender and compassionate towards them.

The reader may consult what hath been discoursed to this purpose, on the 2d chapter, ver. 10, 11. &c.

2. He is described from the nature of his office in general.He is ordained for men, in things appertaining unto God. There are things to be done with God, on the behalf of men, as sinners, and with respect unto sin, as is declared in the close of the verse. Hence arose the necessity of priests, as we have shewed elsewhere. Had there been no sin, no atonement to be made with God for sin, every one in his own person should have done that which appertained unto God, or what he had to do with God. For God required nothing of any man, but what he might do for himself. But now, all men being sinners, God will not immediately be treated withal by them; and besides, there is that now to be done for them, which in their own persons they cannot perform. It was therefore upon the account of the interposition of Jesus Christ, with respect unto his future priesthood, that any one was ever admitted to treat with God about an atonement for sin. And this was the ground of the typical priesthood of old. Those priests were ordained for men in things appertaining unto God.

Obs. II. It was the entrance of sin, that made the office of the priesthood necessary. This hath been abundantly confirmed elsewhere.

Obs. III. It was of infinite grace that such an appointment was made. Without it all holy intercourse between God and man must have ceased. For neither, 1. were the persons of sinners meet to approach unto God; nor, 2. was any service which they could perform, or were instructed how to perform, suited unto the great end which man was now to look after

namely, peace with God. For the persons of all men being defiled, and obnoxious unto the curse of the law, how should they appear in the presence of the righteous and holy God, Isa. xxxiii. 14. Micah vi. 8. It may be, it will be said, that these priests themselves, of whom the apostle treateth in the first place, were also sinners; and yet they were appointed for men in things appertaining unto God; so that sinners may appear in such matters before the Lord. I answer: It is true they were so. And therefore our apostle says, that they were to of fer for their own sins, as well as for the sins of the people, ver. 3. But then, they did none of them officiate in that office merely in their own names, and on their own account, but as they were types and representatives of him who had no sin, and whose office gave virtue and efficacy unto theirs. Again, men in their own persons had nothing to offer unto God but their moral duties, which the law of their creation, and the covenant of works required of them. Now these, as is known, for many reasons, were no way meet nor able to make atonement for sin, the great work now to be done with God, and without which, every thing else that can be done by sinners, is of no consideration. God therefore appointing a new service for this end, namely, that of sacrifices, appointed also a new way, with performance by a priest in the name and behalf of others. And a most gracious appointment it was, as that on which all blessed intercourse with God, and all hopes of acceptance with him, doth solely depend: though the occasion was grievous, the relief is glorious.

Obs. IV. The priest is described by the especial discharge of his duty, or exercise of his office; which is his offering both gifts and sacrifices for sin.-This is the proper and _principal work of a priest, as we have at large declared in our Exercitations. Priests and sacrifices are so related, as that they cannot be separated. Take away the one, and you destroy the other, And these sacrifices here are for sin; that is, offered unto God, to make atonement, propitiation, and reconciliation for sin.

Obs. V. Where there is no proper propitiatory sacrifice, there is no proper priest.-Every priest is to offer sacrifices for sin; that is, to make atonement. And therefore,

Obs. VI. Jesus Christ alone is the high Priest of his people. For he alone could offer a sacrifice for our sins to make atonement. This our apostle designs to prove, and doth it accordingly in this and the ensuing chapters.

Obs. VII. It was a great privilege which the church enjoyed of old, in the representation which it had by God's appointment, of the priesthood and sacrifice of Christ, in their own typical priests and sacrifices.-In themselves they were things low and carnal, such as could by no means expiate their sin. That

is a work not to be done by the blood of bulls and goats. An expectation of that issue and effect by the mere virtue of such sacrifices, is the highest affront to the nature, rule, holiness, and righteousness of God. But this was their glory and excellency, that they typified and represented that, which should really accomplish the great and mighty work, of taking up the controversy between God and man about sin.

Obs. VIII. Much more glorious is our privilege under the gospel, since our Lord Jesus hath taken upon him, and actually discharged this part of his office, in offering an absolutely perfect and complete sacrifice for sin.-Here is the foundation laid of all our peace and happiness. And this is now plainly proposed unto us, and not taught by types, or spoken in parables. Their teachings of old were obscure, and therefore many missed of the mind of God in them. Hence some thought that they must trust to their sacrifices for their righteousness and pardon. Of these, some took up with them, and rested in them to their ruin. Others, more galled with their convictions, thought of other ways, and how they might out-do what God required, seeing they could not trust unto what he did so require, Mic. vi. 7, 8. But now all things are clearly revealed and proposed unto us, for Jesus Christ in the gospel is evidently crucified before our eyes, Gal. iii. 1. Our way is made plain, so that wayfaring men, though fools, shall not err therein, Isa. xxxv. 8. The veil being removed, we all with open face behold the glory of the Lord as in a glass, 2 Cor. iii. 18. The sum of all is,

Obs. IX. What is to be done with God on the account of sin, that it may be expiated and pardoned, and that the people of God who have sinned, may be accepted with him and blessed, is all actually done for them by Jesus Christ their high Priest, in the sacrifice for sin which he offered on their behalf.He was ordained, ra xgos tov Osov, to do all things with God that were to be done for us; namely, that we might be pardoned, sanctified and saved. This he undertook, when he took his office upon him. His wisdom, faithfulness and mercy, will not allow us to suppose, that he hath left any thing undone that belonged thereunto. If any thing be omitted, as good all were so. For none besides himself in heaven or earth could do aught in this matter. He hath therefore faithfully, mercifully, fully done all that was to be done with God on our behalf. Particularly he hath offered that great Sacrifice which was promised, expected, represented, from the foundation of the world, as the only means of reconciliation and peace between God and man. So saith the text he was to do: he was to offer sacrifice for sin. How he did it, and what he effected thereby, must be declared in our progress. For the present it may suffice, that there is no

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