Verse 4

Vul. Lat. si esset super terram; all others, in terra, to the same purpose. Syr. [in non-Latin alphabet] in the Earth. [in non-Latin alphabet]. even also he should not be a Priest. [in non-Latin alphabet], the Vulgar omits [in non-Latin alphabet], and renders the words, cum essent qui offerrent. Rhem. Whereas there were who did offer. The Syriack agrees with the Original; Manentibus illis Sacerdotibus; quum sint alii Sacerdotes.

In the preceding discourses the Apostle has fully proved, that the introduction of this new priesthood under the Gospel had put an end to the old; and that it was necessary so it should do, because as he had abundantly discovered in many instances, it was utterly insufficient to bring us to God, or to make the church-state perfect. And withal he had declared the nature of this new priesthood. In particular he has showed, that although this High Priest offered his great expiatory sacrifice once for all, yet the consummation of this sacrifice, and the derivation of the benefits of it to the Church, depended on the following discharge of his office, with his personal state and condition therein. For so was it with the High Priest under the Law, as to his great anniversary sacrifice at the Feast of Expiation, whose efficacy depended on his entrance afterwards into the holy place. Therefore he declares this state of our High Priest to be spiritual and heavenly, as consisting in the ministry of his own body in the sanctuary of Heaven.

Having fully manifested these things, unfolding the mystery of them, he proceeds in this verse to show how necessary it was that so it should be, namely that he should neither offer the things appointed in the Law, nor yet abide in the state and condition of a priest here on earth, as those other priests did. In brief he proves that he was not in any thing to take on him the administration of holy things in the Church, according as they were then established by Law. For whereas it might be objected, If the Lord Christ was a High Priest as he pleaded, why then did he not administer the holy things of the Church according to the duty of a priest? To which he replies, That so he was not to do; yes, a supposition that he might do so, was inconsistent with his office, and destructive both of the Law and the Gospel. For it would utterly overthrow the Law, for one that was not of the line of Aaron to officiate in the holy place; and God had by the Law made provision of others, that there was neither room nor place for his ministry. And the Gospel also would have been of no use thereby, seeing the sacrifice which it is built upon, would have been of the same nature with those under the Law. This the Apostle confirms in this verse.

For indeed if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the Law.

The words are a hypothetical proposition, with the reason or confirmation of it. The proposition is in the former part of the verse; For if indeed he were on the earth, he should not be a priest. Hereof the remainder of the words is the reason or confirmation, Seeing that there are priests that offer gifts according to the Law.

And we may consider first the causal connexion, For, which relates to what he had discoursed immediately before, as introducing a reason why things ought to be, as he had declared. He had in sundry instances manifested his present state and condition, with the way and manner of the discharge of his office. A priest he was, and therefore he must have somewhat to offer, which must be somewhat of his own, seeing the Law would not accommodate him with a sacrifice, nor yet the whole creation; the Law having prepossessed to its own use, all that was clean and fit to be offered to God. A sanctuary he must also have wherein to officiate, and this was to be Heaven itself, because he was himself exalted into Heaven, and set down at the right hand of God. And of all this there was yet another especial reason; For if he were on the earth, &c.

If indeed he were on earth. The emphasis of the particle Per is not to be omitted. If really it were so; or therein is force granted to the concession that the Apostle here makes; truly it must be so.

If he were on earth, includes two things.

1. His continuance and abode on the earth. If he were not exalted into Heaven in the discharge of his office, if he were not at the right hand of God, if he were not entered into the heavenly sanctuary, but could have discharged his whole office here on the earth without any of these things. If he were thus on the earth, or thus to have been on the earth.

2. The state and condition of his priesthood. If he were on the earth, or had a priesthood of the same order and constitution with that of the Law, if he were to have offered the same sacrifices, or of the same kind with them, which were to be perfected on the earth; if he were not to have offered himself, wherein his sacrifice could not be absolutely consummate without the presentation of himself in the most holy place, not made with hands.

These two things the Apostle was treating of; (1) His present state and condition as to the sanctuary wherein he administered, which was heavenly. (2) His sacrifice and tabernacle, which was himself; in opposition to both these, is this supposition made, If he were on the earth.

This therefore is the full sense of this supposition, which is well to be observed to clear the meaning of the whole verse, which the Socinians endeavor with all their skill and force, to wrest to their heresy. If we did aver him to have such a priesthood, as in the discharge thereof he were always to continue on the earth, and to administer in the sanctuary of the tabernacle or temple with the blood of legal sacrifices.

On this supposition the Apostle grants that he could not be a priest. He had not been, or could not be so much as a priest, or a priest at all in any sense. That a priest he was to be, and that of necessity he must be so, he had proved before. And on the occasion thereof he declares the nature of his sacrifice, tabernacle and sanctuary; and now proves that they were so necessary for him, that without them he could not have been a priest.

It will be said, that he was a Priest on the Earth, and that therein he offered his great expiatory sacrifice in and by his own blood. And it is true. But (1) this was not on the Earth in the sense of the Law, which alone appointed the sacrifices on the Earth; it was not in the way, nor after the manner of the sacrifices of the Law, which are expressed by that phrase on the Earth. (2) Although his oblation or sacrifice of himself was complete on the Earth, yet the whole service belonging thereunto, to make it effectual in the behalf of them for whom it was offered, could not be accomplished on the Earth. Had he not entered into Heaven to make a representation of his sacrifice in the holy place, he could not have been the High Priest of the Church, from that offering of himself, because the Church could have enjoyed no benefit thereby. Nor would he ever have offered that sacrifice, if he had been to abide on the Earth, and not afterwards to have entered the heavenly Sanctuary to make it effectual.

The High Priest on the great day of expiation perfected his sacrifice for his own sin, and the sins of the people without the Tabernacle. But yet he neither could nor would, nor ought to have attempted the offering of it, had it not been with a design to carry the blood into the holy place, to sprinkle it before the Ark and Mercy-seat, the Throne of Grace. So was Christ to enter into the holy place not made with hands, or he could not have been a Priest.

The reason of this assertion and concession is added in the latter part of the verse, Seeing there are Priests that offer gifts according to the Law.

[⟨in non-Latin alphabet⟩], Sacerdotibus existentibus, cum sint Sacerdotes, whereas there are Priests. The Apostle does not grant that at that time when he wrote this Epistle, there were legal Priests de jure, offering sacrifices according to the Law. De facto indeed there were yet such Priests ministering in the Temple which was yet standing. But in this whole Epistle, as to right and acceptance with God, he proves that their office was ceased, and their administrations useless. Therefore [⟨in non-Latin alphabet⟩] respects the legal institution of the Priests, and their right to officiate then when the Lord Christ offered his sacrifice. Then there were Priests who had a right to officiate in their office, and to offer gifts according to the Law.

Two things are to be inquired into, to give us the sense of these words, and the force of the reason in them.

1. Why might not the Lord Christ be a Priest, and offer his sacrifice, continuing on the Earth, to consummate it, notwithstanding the continuance of these Priests according to the Law.

2. Why did he not in the first place take away and abolish this order of Priests, and so make way for the introduction of his own Priesthood.

I answer to the first, That if he had been a Priest on the Earth to have discharged the whole work of his Priesthood here below, while they were Priests also; then he must either have been of the same order with them, or of another; and have offered sacrifices of the same kind as they did, or sacrifices of another kind. But neither of these could be. For he could not be of the same order with them. This the Apostle proves because he was of the Tribe of Judah, which was excluded from the Priesthood, in that it was appropriated to the Tribe of Levi, and Family of Aaron. And therefore also he could not offer the same sacrifices with them, for none might do so by the Law but themselves. And of another order together with them he could not be. For there is nothing foretold of Priests of several orders in the Church at the same time. Yes, as we have proved before, the introduction of a Priesthood of another order was not only inconsistent with that Priesthood, but destructive of the Law itself, and all its institutions. Therefore while they continued Priests according to the Law, Christ could not be a Priest among them, neither of their order nor of another; that is, if the whole administration of his office had been upon the Earth together with theirs, he could not be a Priest among them.

2. To the second inquiry, I say the Lord Christ could not by any means take away that other Priesthood, until he himself had accomplished all that ever was signified thereby, according to God's institution. The whole end and design of God in its institution had been frustrate, if the office had ceased de jure before the whole of what was prefigured by its being, duties and offices was fulfilled. And therefore although there was an intercision of its administrations for seventy years, during the Babylonish Captivity, yet was the office itself continued in its right and dignity, because what it designed to prefigure was not yet attained. And this was not done till the Lord Christ ascended into the heavenly Sanctuary, to administer in the presence of God for the Church. For until then, the High Priests entering into the holy place in the Tabernacle once a year, had not an accomplishment in what was prefigured thereby. Therefore there was not an end put to their office and ministration by the oblation of Christ on the Cross, but they still continued to offer sacrifices according to the Law. For there yet remained to the fulfilling of what was designed in their whole office, his entering into the holy place above. Therefore they were still to continue Priests, until he had completed the whole service prefigured by them, in the oblation of himself, and entering thereon into the heavenly Sanctuary.

This therefore is the sense of the Apostle's reasoning in this place. The Priests of the Order of Aaron continued de jure their administrations of holy things, or were so to do, until all was accomplished that was signified thereby. This was not done until the Ascension of Christ into Heaven. For the first Tabernacle was to stand until the way was made open into the Holiest of all, as we shall see afterwards. Now the Lord Christ was not a Priest after their order, nor could he offer the sacrifices appointed by the Law. Hence it is evident, that he could not have been a Priest, had he been to continue in the Earth, and to administer on the Earth, for so their Priesthood with which his was inconsistent, could never have had an end. For this could not be without his entrance as a Priest into the heavenly Sanctuary.

It appears therefore how vain the pretence of the Socinians is from this place to prove that the Lord Christ did not offer his expiatory sacrifice here on the earth. For the Apostle speaks nothing of his oblation, which he had before declared to have been once for all, before he entered into heaven to make intercession for us. But he speaks only of the order of his priesthood, and the state and condition wherein the present administration of it was to be continued.

Ob. 1. God's institutions rightly stated do never interfere. So we see those of the ancient priesthood and that of Christ did not. They had both of them their proper bounds and seasons; nor could the latter completely commence and take place, until the former was expired. The entrance of Christ into the Holy Place, which stated him in that condition wherein he was to continue the exercise of his priesthood to the consummation of all things, put an absolute period to the former priesthood by accomplishing all that was signified thereby, with a due and seasonable end to all legal worship, as to right and efficacy. When he had done all that was figured by them, he took the whole work into his own hand.

2. The discharge of all the parts and duties of the priestly office of Christ in their proper order were needful to the salvation of the Church. His oblation was to be on the earth, but the continuation of the discharge of his office was to be in heaven. Without this the former would not profit us; if he had done no more he could not have been a Priest. For (1) as this depends on the infinite wisdom of God, ordering and disposing all things that concern the discharge of this office to their proper times and seasons; so (2) believers do find in their own experience, how all things are suited to their conditions and wants. Unless the foundation of a propitiation for their sins be first laid, they can have no hopes of acceptance with God. This therefore was first done in the offering of the body of Christ once for all. But when this is done, unless they have a continual application of the efficacy of it to their souls, neither their peace with God, nor their access to God can be maintained. And this is done by the ministration of his office in the heavenly sanctuary which ensues thereon.