A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...

VER. III.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

THE Summary Description of our High Priest designed, is carried on in this Verse, And the Apostle manifests, that as he wanted nothing, which any other High Priest had, that was necessary unto the discharge of his Office; so he had it all in a more eminent manner than any other had.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Qui stat ut offerat, Who standeth (that is at the Altar) that he may offer; rendering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 neutrally, the whole sense is imperfect, For every High Priest who standeth (at the Altar) that he may offer gifts and sacrifices; therefore

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Oblationem, vul. Munera. Some rather use dona, and some do∣naria, sacred Gifts.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacrifices, vul. Hostias; and the Rhemists, Hosts, it may be to countenance their name of the Host in the Mass.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 justum erat, aequum erat; it was just and equal. vul. ne∣cesse est, in the present tense, it is necessary. Beza, necesse fuit, it was necessary; pro∣perly; and so the Syriack renders the Verb Substantive understood in the Original, or included in the Infinitive Mood following, in the Preterimperfect Tense.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, habere, hunc habere; Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 huic ut esset ei; To this Man that there should be to him, or with him.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vul. aliquid quod offerat; something that he may offer. Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Something that he should offer. The Arabick adds for himself, corruptly.

For every High Priest is ordained (appointed) to offer Gifts and Sacri∣fices: wherefore it is of necessity (it was necessary) that this man (should) have somewhat also to offer.

The Connexion of these words unto what was before asserted, which giveth us the design of the Apostle in them, is expressed in the causal Conjunction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For. He both giveth a confirmation of what he had before affirmed, namely, that Christ was the Mi∣nister of the true Tabernacle, that is, of his Body, and rendereth a reason why it should so be; and this he farther confirms in the Verses ensuing.

The Reason he insists on, is taken from the general nature of the Office of every High Priest. That the Lord Christ is our High Priest, he had sufficiently demonstrated and confirmed before; this therefore he now assumes as granted. And hereon what be∣longs unto him as such, he farther manifests, by shewing what the nature of that Office required, and what did necessarily belong unto every one that was Partaker thereof.

There are therefore two things in the words.

I. A general Assertion of the Nature, Duty, and Office of every High Priest.

II. A particular Inference from thence, of what did necessarily belong unto the Lord Christ in the susception and discharge of this Office.

In the first, the Universality of the expression is to be observed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eve∣ry High Priest. By the context this Universal is cast under a Limitation with respect unto the Law; every High Priest, that is, made or appointed by the Law; for of those alone the Apostle treateth. There was indeed never any High Priest accepted of God, but those ordained by the Law; yet was it necessary unto the Apostle, to make mention of the Law also. And although they were many of them, yet were they all of the same order and Office, and so were all alike authorized and obliged unto the same Duties. Where∣fore the Apostle thus expresseth it by every High Priest, to evidence that there lay no ex∣ception against his argument, seeing that in the whole multitude of High Priests in their succession from first to last, there was no one but he was appointed unto this end, and had this Duty incumbent on him. Yea it is not one especial Duty of their Office that

might be omitted, which he insisteth on, but the general end for which they were ordain∣ed; as he expresseth it in the next word.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is ordained; that is, appointed of God by the Law. Of the sense of this word, I have spoken before, as also of the thing intended; see Chap. 5. 12.

Gods Ordination or Appointment gives Rules, Measures and ends unto all sacred Offices and Employments. Whoever undertakes any thing in Religion or Divine Worship, with∣out it, besides it, beyond it, is a transgressour and therein worshippeth God in vain. He whom God doth not ordain in his service, is an Intruder; and that which he doth not appoint is an usurpation. Nor will he accept of any Dutys, but what he himself hath made so.

3. The principal end why the High Priests were ordained of God is expressed; it was to offer Gifts and Sacrifices. This appears in their Original Institution, Exod. Chap. 28. 29.

1. They were to offer. God appointed Aaron and his successors, on purpose to offer Gifts and Sacrifices for the whole People.

2. None but they were to offer, that is, none but the Priests were so; none but they might approach unto God, to offer any thing sacredly unto him. The People might bring their Offerings unto God, but they could not offer them on the Altar. And some Offerings, as those at the Feast of Expiation were appropriated unto the High Priests only. So is the case stated by Azariah the High Priest, 2 Chrom. 26. 18. Not unto thee Uzziah to burn Incense unto the Lord, but to the Priests the Sons of Aaron who are consecrated, from Exod. 30. 7. Numb. 18. 7.

And God hereby taught the People that nothing should ever be accepted from them, but in and by the hand of the great High Priest who was to come. And this is that which we are yet taught thereby. And whoever he be, if as great and prosperous as King Uz∣ziah who shall think to approach unto God immediately without the Interposition of this High Priest, he is smitten with the plague of Spiritual Leprosy.

4. What they were to offer is also declared. Gifts and Sacrifices. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Munera, dona∣ria, dona. Sometimes all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Corbanes in general are intended by this word. For all sacred Offerings of what sort soever, are so called at their first Institution, Lev. 1. 2. If any one among you bring his Corban unto the Lord. And thereon the especial Kinds of Offerings and Sacrifices are enumerated, which in general were all Corbans. So every thing that is brought unto the Altar is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 5. 23, 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when thou bringest thy Gift; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To Offer Gifts, sacred Gifts of all sorts, especially Sacrifices properly so called. Or by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Minchoth may be intended, as by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Zebachim are. For these two contain the whole complex of sacred offerings. For Zebachim or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are bloody Sacrifices; Sacrifi∣ces by Immolation or killing of what sort soever the matter of it was, or unto what es∣pecial end soever it was designed. And the Minchoth were offerings of dead things, as of Corn, Oyl, Meats and Drinks. To offer all these was the Office of the Priesthood ordained. And we are taught thereby. That,

There is no Approach unto God without continual respect unto Sacrifice and Attonement. The principal end of Sacrifices was to make Attonement for sin. And so necessary was this to be done, that the Office of the Priesthood was appointed for it. Men do but dream of the Pardon of sin or acceptance with God without Attonement.

This the Apostle layeth down as that which was necessary for every High Priest by Gods Institution. There never was any High Priest, but his Office and Duty it was to Offer Gifts and Sacrifices, for unto that end was he ordained of God.

Hence he infers that it was necessary that This Man should have somewhat to Offer. For being a Minister of the Heavenly Sanctuary, and the true Tabernacle, an High Priest he was. But this he could not be, unless he had somewhat to offer unto God. A Priest that had nothing to offer, that was not ordained unto that end, is indeed no Priest at all.

And in this Assumption of the Apostle, we may observe. (1.) The note of inference; Wherefore; (2.) The Designation of the Person spoken of, This man. (3.) The Man∣ner of the Asscription made unto him; He must have; (4.) The matter of it, somewhat to offer.

1. The note of Inference is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wherefore, It is frequently used by the Apostle, in this Epistle, when he proves his present Assertions, from the Old Institutions of the Law and their signification. Chap. 2. 17. 3. 1. 25. 9, 18. And the whole force of this In∣ference, especially that in this place, depends on this Supposition, that all the Old Typical

Institutions did represent what was really to be accomplished in Christ; whence it was neces∣sary, that he should be what they did signify and represent. Hence it is often observed in the Gospel, that he did or suffered such things or in such a manner, because things were so ordered under the Law.

2. The Designation of the Person is expressed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This Man. He of whom we speak, this High Priest of the New Testament, whom he had before described, and specified by his Name Jesus, and by his Dignity, the Son of God. That this Man, this Jesus the High Priest of the New Testament.

3. The subject being stated, that which he affirmes thereof, is that He, this Priest, must have somewhat to offer. And this was of necessity, that so it should be. For what ever otherwise this Glorious Person were or might be, yet an High Priest he could not be, unless he had somewhat to offer; for to offer Gifts and Sacrifices is the sole end of that office.

This necessity then was absolute. For without this no Office of Priesthood could be discharged, and consequently no Attonement be made, nor could we be brought unto God.

And it is said, that it was thus necessary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he should have. And it is not Possession only that is intended; but Possession with respect unto use. He was so to have somewhat to offer, as to offer it accordingly. For it would not avail the Church to have an high Priest that should have somewhat to offer, if it were not actually offered. Wherefore respect is had both unto the meetness of Christ unto his Office, and his Faith∣fulness therein. He had what to offer, and he did offer it.

3. The matter of his offering is expressed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, somewhat to offer, that is, in Sacrifice unto God. The Apostle expresseth it indefinitely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but what it is, which he was to have, he doth not as yet declare. He was not ingaged farther by his present Argument. But he elsewhere declares expressly what this was that he had to offer, what was the matter of his Sacrifice, and what it was necessary that it should be. And this was himself, His whole Humane Nature Soul and Body.

It may be it will be said, that it doth not necessarily follow, that if he have somewhat to offer, it must be himself. For he might offer somewhat else out of the Flocks and Herds, as they did of old. Nor indeed doth the Apostle intend directly to prove it in this place, namely, that it must be himself which he must offer. But it doth necessarily follow from the Arguments before insisted on; Chap. 7. For whatever else God had appointed or ap∣proved of to be offered in Sacrifice, he had ordained the Levitical Priesthood to offer, and appropriated the offering of it unto them, so as no such Sacrifice could ever be offered by any who was not of the seed of Aaron. Whereas therefore our High Priest was not of the Tribe of Levi, but of Judah, it is evident that he could not offer any of the things which were appropriated unto their ministry and service. And hence our Apostle in the next verse, affirmes directly, that if he was on the Earth, that is, to officiate in his Office with the things of the Earth after the manner of other Priests, he could not be so much as a Priest at all, seeing all such services were appropriated unto and performed by the Priests of another Order. Again; if he might have done so, and accordingly had done so, our Apostle manifests that his Priesthood must have been ineffectual as unto the pro∣per ends of it. For the Law could make nothing perfect; not only because of the In∣firmity and Imperfection of its Priests, but also because of the Insufficiency of its Sacrifices unto the great ends of expiating sin, by whomsoever they were offered. For it is impossi∣ble, as he declares, that the Blood of Bulls or Goats should ever take away sin, or purge the conscience of the sinner. Chap. 10. 1, 2, 3. &c. Wherefore as it was necessary that he should have somewhat to offer, so it was necessary that this somewhat should be himself and nothing else.

Something must yet be added as unto the reading of the words themselves which influ∣enceth their proper sense. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, necessary, of necessity must have the verb substantive added to determine its signification. Erasmus adds, est; it is necessary; and we render it, it is of necessity. Beza supplies, fuit, as doth the Syriack Interpreter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fuit, erat, it was necessary. And so he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by quod offerret, which he should offer, in both respecting the time past. Others render it by quod offerat, which he may offer, with respect unto the time present or to come. And Beza gives this account of his Translati∣on, namely, that the Apostle having respect unto the Sacrifice of Christ which was past, affirms, that it was necessary that he should have somewhat that he might offer; and not that it is necessary, that he should have somewhat to offer. And although I will not deny, but that the Lord by reason of the perpetual efficacy of his Oblation and the

Representation of it in his Intercession, may be said to offer himself, yet his Sacrifice and Oblation of himself were properly on the Earth, as I have fully proved else∣where.

This Text being urged by Grotius with respect unto the Offering and Sacrifice of Christ, Crellius replies, Concludit Scriptor Divinus ex eo quod Christus sit Sacer∣dos, necesse esse ut habeat quod offerat; non ut loquitur Grotius necesse fuisse ut haberet quod offerret, quasi de re praeteritâ loquatur. Respons. ad cap. x. But as Beza very well observes, the Apostle had before mentioned the one offering of Christ, as already perfected and compleated, Chap. 7. 27. He cannot therefore speak of it now but as that which was past; and here he only shews how necessary it was that he should have himself to offer, and so to offer himself, as he had done. And from these words we may observe,

1. That there was no salvation to be had for us, no not by Jesus Christ himself, without his Sacrifice and Oblation. It was of necessity that he should have some∣what to offir, as well as those Priests had of old according to the Law. Some would have it that the Lord Christ is our Saviour, because he declared unto us the way of salvation, and gave us an example of the way whereby we may attain it, in his own personal obedience. But whence then was it of necessity that he must have some∣what to offer unto God as our Priest, that is, for us? For this belongeth neither unto his Doctrine nor Example. And it was necessary that he should have somewhat to offer, in answer unto those Sacrifices of old which were offered for the expiation of sin. Nor would our salvation be otherwise effected, by any other Acts or Duties of our High Priest. For the Church could not be saved without taking away the guilt of sin. And the whole design of the Priests and Sacrifices of old, was to teach and instruct the Church, how alone this might be performed. And this was only by making atonement for it by Sacrifice, wherein the Beast sacrificed did suffer in the room of the Sinner, and did by Gods institution bear his iniquity. And this our Apostle hath respect unto, and the realizing of all those Typical Representati∣ons in Christ, without which his whole discourse is useless and vain. Wherefore there was no other way for our salvation, but by a real propitiation or atonement made for our sins. And whosoever looketh for it otherwise, but in the faith and virtue thereof, will be deceived.

2. As God designed unto the Lord Christ the work which he had to do, so he provided for him, and furnished him with whatever was necessary thereunto. Some∣what he must have to offer. And this could not be any thing which was the mat∣ter of the Sacrifices of the Priests of old. For all those Sacrifices were appropria∣ted unto the discharge of the Priesthood. And besides, they were none of them able to effect that which he was designed to do. Wherefore a body did God pre∣pare for him, as is declared at large, Chap. 10. 1, 2, 3, 4, 5, 6, 7, 8, &c.

3. The Lord Christ being to save the Church in the way of Office, he was not to be spared in any thing necessary thereunto. And in conformity unto him

4. Whatever state or condition we are called unto, what is necessary unto that state is indispensibly required of us. So is Holiness and Obedience required unto a state of Reconciliation and Peace with God.

Notes

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