Verse 6, 7

In Burnt Offerings and Sacrifices for Sin you have had no pleasure; Then said I, Lo, I come (in the Volume of the Book it is written of me) to do your Will, O God.

Two things are asserted in the foregoing verse in general. (1.) The rejection of Sacrifices for the end of the complete expiation of Sin. (2.) The provision of a new way or means for the accomplishment of that end. Both these things are spoken to apart, and more distinctly in these two verses: the former ver. 6. the latter ver. 7. Which we must also open, that they may not appear a needless repetition of what was before spoken.

Ver. 6. He reassumes and further declares what was in general before affirmed, ver. 5. Sacrifice and Offering you would not. Hereof we have yet a further confirmation and explication, which it stood in need of. For notwithstanding that general assertion, two things may yet be enquired about. (1.) What were those Sacrifices and Offerings which God would not. For they being of various sorts, some of them only may be intended, seeing they are only mentioned in general. (2.) What is meant by that expression, that God would them not; seeing it is certain that they were appointed and commanded by him.

Therefore our Lord Jesus Christ whose words in the Psalm these are, does not only reassert what was spoken before in general, but also gives a more particular account of what Sacrifices they were which he intended. And two things he declares concerning them.

1. That they were not such Sacrifices as Men had found out and appointed. Such the World was filled withal, which were offered to Devils, and which the people of Israel themselves were addicted to. Such were their Sacrifices to Baal and Moloch, which God so often complaineth against and detesteth. But they were such Sacrifices as were appointed and commanded by the Law. Hence he expresseth them by their Legal names, as the Apostle immediately takes notice, they were Offered by the Law, ver. 8.

2. He shews what were those Sacrifices appointed by the Law, which in an especial manner he intended; and they were those which were appointed for the legal and typical expiation of Sin. The general names of them in the Original, are, [⟨ in non-Latin alphabet ⟩]. The First was the general name of all Victims or Sacrifices by Blood; the other of all Offerings of the Fruits of the Earth, as Flower, Oyl, Wine, and the like. For herein respect is had to the general design of the Context, which is the removal of all Legal Sacrifices and Offerings of what sort soever, by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names, which comprehend them all. But as to the especial argument in hand, it concerns only the Bloody Sacrifices Offered for the Atonement of Sin, which were of the First sort only, or [⟨ in non-Latin alphabet ⟩]. And this kind of Sacrifices, whose incompetency to Expiate Sin he declares, are referred to Two Heads.

1. Burnt Offerings. In the Hebrew it is [⟨ in non-Latin alphabet ⟩] in the Singular Number, which is usually rendered by [⟨ in non-Latin alphabet ⟩], in the Plural, and Sacrifices of this kind were called [⟨ in non-Latin alphabet ⟩], or Ascensions, from their Adjunct, the rising up, or ascending of the Smoke of the Sacrifices in their Burning on the Altar; a Pledge of that sweet savour which should arise to God above, from the Sacrifice of Christ here below. And sometimes they are called [⟨ in non-Latin alphabet ⟩] or firings, from the way and means of their Consumption on the Altar, which was by fire. And this respects both the [⟨ in non-Latin alphabet ⟩] or the continual Sacrifice, Morning and Evening, for the whole Congregation, which was a Burnt Offering; and all those which on especial occasions were offered with respect to the Expiation of Sin.

2. The other Sort is expressed by [⟨ in non-Latin alphabet ⟩], which the Greek renders by [⟨ in non-Latin alphabet ⟩], for or concerning Sin. For [⟨ in non-Latin alphabet ⟩] the Verb in Kal signifieth to Sin, and in Piel, to expiate Sin. Hence the Substantive [⟨ in non-Latin alphabet ⟩] is used in both those Senses, and where it is to be taken in either of them, the circumstances of the Text do openly declare. Where it is taken in the latter Sense, the Greek renders it by [⟨ in non-Latin alphabet ⟩], a Sacrifice for Sin; which expression is retained by the Apostle (Romans 5:3) and in this place. And the Sacrifices of this kind were of two sorts; or this kind of Sacrifices had a double use. For, (1.) The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation (Leviticus 26) was a [⟨ in non-Latin alphabet ⟩] or [⟨ in non-Latin alphabet ⟩], a Sin Offering. (2.) The same kind of Offering was also appointed to, and for particular persons, who had contracted the Guilt of particular Sins (Leviticus 4). This Sacrifice therefore was appointed both for the Sins of the whole Congregation, namely, all their Sins of what sort soever (Leviticus 16:21) and the especial Sins of particular persons. The one Offering of Christ was really to effect what by all of them was represented.

Concerning all these Sacrifices it is added, [⟨ in non-Latin alphabet ⟩], you had no pleasure. In opposition hereunto, God gives Testimony from Heaven concerning the Lord Christ and his undertaking; This is my Beloved Son, [⟨ in non-Latin alphabet ⟩], In whom I am well pleased (Matthew 3:17; Chapter 17:5; see Isaiah 42:1; Ephesians 1:6). This is the great Antithesis between the Law and the Gospel; Sacrifices and Offerings for sin, [⟨ in non-Latin alphabet ⟩]; This is my Beloved Son, [⟨ in non-Latin alphabet ⟩]. The word signifies to approve of with delight, to rest in with satisfaction, the exercise of [⟨ in non-Latin alphabet ⟩], the Divine good will. The Original word in the Psalm is, [⟨ in non-Latin alphabet ⟩], which signifies to ask, to seek, to enquire, to require. Therefore, as we observed before, although the Apostle does directly express the Mind and Sense of the Holy Ghost in the whole Testimony, yet he does not exactly render the words in their precise signification, word for word. Thus he renders [⟨ in non-Latin alphabet ⟩] by [⟨ in non-Latin alphabet ⟩], and [⟨ in non-Latin alphabet ⟩] by [⟨ in non-Latin alphabet ⟩], when an exact Translation would have required the contrary application of the words. But the meaning is the same, and the two words used by the Psalmist are exactly represented in these used by the Apostle.

There are two Reasons of this seeming Repetition, you would not, you had no pleasure. (1.) A Repetition of the same words, almost of the same signification, about the same subject, signifies the determinate certainty of the Removal of these Sacrifices, with the disappointment and ruin of them, who should continue to put their trust in them. (2.) Whereas there were two things pretended to in the behalf of these Sacrifices and Offerings, First, their Institution by God himself, and Secondly, his acceptance of them, or being well pleased with them; one of these words is peculiarly applied to the former; the other to the latter; God did neither Institute them, nor ever accepted of them to this end of the Expiation of Sin, and the Salvation of the Church thereby. And we may observe,

1. It is the Will of God that the Church should take especial notice of this sacred truth, that nothing can expiate or take away Sin, but the Blood of Christ alone. Hence is the vehemency of the rejection of all other means in the Repetition of these words. And it is necessary for us so to apprehend his Mind, considering how prone we are to look after other ways of the Expiation of Sin, and Justification before God. See Romans 10:3, 4.

2. Whatever may be the use or efficacy of any ordinances of worship, yet if they are employed or trusted to for such ends as God has not designed them to, he accepts not of our persons in them, nor approves of the things themselves. Thus he declares himself concerning the most solemn Institutions of the Old Testament. And those under the New have been no less abused in this way, than those of Old.