Verse 3

But in those Sacrifices there is a remembrance again made of Sins every year.

It is the latter part of the foregoing assertion; namely, that the worshippers were not purged or perfected by them, in that they had still remaining a conscience for sin, which is proposed to confirmation; for this being a matter of fact, might be denied by the Hebrews. Therefore the Apostle proves the truth of his assertion from an inseparable adjunct of the yearly repetition of these Sacrifices according to Divine Institution.

There are four things to be opened in the words. (1.) The introduction of the reason intended, by an adversative conjunction, [in non-Latin alphabet], but. (2.) The subject spoken of, those Sacrifices. (3.) What belonged to them by Divine Institution, which is a renewed remembrance of sin. (4.) The seasons of it, it was to be made every year.

1. The note of introduction gives us the nature of the argument insisted on: had the worshippers been perfect, they would have had no more conscience for sins. But, says he, it was not so with them; for God appoints nothing in vain: and he had not only appointed the repetition of these Sacrifices, but also that in every repetition of them there should be a remembrance made of sin, as of that which was yet to be expiated.

2. The subject spoken of is expressed in these words, [in non-Latin alphabet], in them. But this relative is remote from the antecedent which is in the first verse, by the interposition of the second, wherein it is repeated: we transfer it here from the first verse in our translation; but in these Sacrifices. And we supply the defect of the verb substantive by, there is; for there is no more in the original than but in them a remembrance again of sins. The Sacrifices intended are principally those of the solemn day of expiation: for he speaks of them that were repeated yearly; that is, once every year. Others were repeated every day, or as often as occasion did require; these only were so yearly: and these are peculiarly fixed on, because of the peculiar solemnity of their offering, and the interest of the whole people at once in them. By these therefore they looked for the perfect expiation of sin.

3. That which is affirmed of these Sacrifices, is, their inseparable adjunct, that in them there was a remembrance of sin again: that is, there was so by virtue of Divine Institution, whereon the force of the argument does depend. For this remembrance of sin by God's own Institution was such as sufficiently evidenced that the offerers had yet a conscience condemning them for sins. Respect is had to the command of God to this purpose (Leviticus 16:21, 22). [in non-Latin alphabet] is an express remembrance, or a remembrance expressed by confession or acknowledgment. See Genesis 40:9; chapter 42:21. For where it respects sin, it is a recalling of it to the sentence of the law, and a sense of punishment. See Numbers 5:15; 1 Kings 17:18. And hereby the Apostle proves effectually that these Sacrifices did not make the worshippers perfect. For notwithstanding their offering of them, a sense of sin still returned upon their consciences, and God himself had appointed that every year they should make such an acknowledgment and confession of sin, as should manifest that they stood in need of a farther expiation than could be attained by them.

But a difficulty does here arise of no small importance. For what the Apostle denies to these offerings of the law, that he ascribes to the one only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its efficacy, it is certain that believers ought not only once a year, but every day to call sins to remembrance, and to make confession thereof. Yes, our Lord Jesus Christ himself has taught us to pray every day for the pardon of our sins, wherein there is a calling of them to remembrance. It does not therefore appear wherein the difference lies between the efficacy of their Sacrifices, and that of Christ, seeing after both of them there is equally a remembrance of sin again to be made.

An. The difference is evident between these things. Their confession of sin was in order to, and preparatory for, a new atonement and expiation of it. This sufficiently proves the insufficiency of those that were offered before. For they were to come to the new offerings, as if there had never been any before them: our remembrance of sin, and confession of it, respects only the application of the virtue and efficacy of the atonement once made, without the least desire or expectation of a new propitiation. In their remembrance of sin respect was had to the curse of the law which was to be answered, and the wrath of God which was to be appeased; it belonged to the Sacrifice itself, whose object was God: ours respects only the application of the benefits of the Sacrifice of Christ to our own consciences, whereby we may have assured peace with God. The sentence or curse of the law was on them, until a new atonement was made; for the soul that did not join in this Sacrifice, was to be cut off: but the sentence and curse of the law was at once taken away (Ephesians 2:14, 15, 16). And we may observe.

1. An obligation to such ordinances of worship as could not expiate sin, nor testify that it was perfectly expiated, was part of the bondage of the Church under the Old Testament.

2. It belongs to the light and wisdom of faith, so to remember sin, and make confession of it, as not therein, or thereby to seek after a new atonement for it, which is made once for all. Confession of sin is no less necessary under the New Testament, than it was under the Old; but not for the same end. And it is an eminent difference between the spirit of bondage, and that of liberty by Christ. The one so confesses sin as to make that very confession a part of atonement for it; the other is encouraged to confession, because of the atonement already made, as a means of coming to a participation of the benefits of it. Therefore the causes and reasons of the confession of sin under the New Testament, are, (1.) To affect our own minds and consciences with a sense of the guilt of sin in itself; so as to keep us humble and filled with self-abasement. He who has no sense of sin but only what consists in dread of future judgment, knows little of the mystery of our walk before God, and obedience to him, according to the Gospel. (2.) To engage our souls to watchfulness for the future against the sins we do confess; for in confession we make an abrenuntiation of them. (3.) To give to God the glory of his righteousness, holiness and aversion from sin. This is included in every confession we make of sin; for the reason why we acknowledge the evil of it, why we detest and abhor it, is its contrariety to the nature, holy properties, and will of God. (4.) To give to him the glory of his infinite grace and mercy in the pardon of it. (5.) We use it as an instituted means to let in a sense of the pardon of sin into our own souls and consciences, through a fresh application of the Sacrifice of Christ, and the benefits thereof, whereunto confession of sin is required. (6.) To exalt Jesus Christ in our hearts, by the application of our selves to him, as the only procurer and purchaser of mercy and pardon; without which, confession of sins is neither acceptable to God, nor useful to our own souls. But we do not make confession of sin, as a part of a compensation for the guilt of it; nor as a means to give some present pacification to conscience, that we may go on in sin, as the manner of some is.