Hebrews 9 — Verse 9, 10

Which was a figure for the time then present, in which were offered both Gifts and Sacrifices, that could not make him that did the service perfect, as pertaining to the Conscience, Which stood only in meats and drinks, and divers washings, and carnal Ordinances imposed until the time of Reformation.

I shall not alter the Translation, but shew what might be more properly expressed as to some Instances in our Exposition.

Expositors have made use of various Conjectures in their Commentaries on this place. What is material in the most eminent of them, the Reader may see in Mr. Pool's Collections. But I must needs say, that in my judgment, they have brought more difficulty to the Text, than they have freed it from. Therefore I shall not detain the Reader in the examination of them; but I shall give that interpretation of the Text, which I hope will evidence its Truth to such who impartially seek after it, and are in any measure acquainted with the things treated of.

The Apostle in these two Verses gives a summary account and reason of the imperfection of the Tabernacle, and all its Services, wherein the Administration of the Old Covenant did consist. This was direct and proper to his present Argument. For his design is to prove the preeminence of the New Covenant above the Old, from the excellency of the High Priest thereof, with his Tabernacle and Sacrifice. To this end a discovery of the imperfections and weakness of the first Tabernacle and Services, was indispensably necessary. And if notwithstanding its outward excellency and glory, it was no other but what it is here declared to be, as evidently it was not, then was it not only an unreasonable thing, and a plain rejection of the wisdom and grace of God, to adhere to it in opposition to the Gospel, which was done by the most of the Hebrews; but it was altogether unmeet and useless to be retained with the profession of the Gospel, which the residue of them earnestly contended for. This was that which the Apostle designed ultimately to convince them of; and a work herein both great and difficult was committed to him. For there is nothing more difficult, than to dispossess the minds of men of such persuasions in Religion, as they have been bred up in, and received by a long tract of Tradition from their Fathers. So we find it to be in such persuasions and observances, as are evidently false and impious to the understandings of all, that are not under the power of such prejudices: So is it at present with them of the Roman Church, and others. But these Hebrews had a pretence or plea for their obstinacy herein, which none other ever had in the like case but themselves. For the things which they adhered to, were confessedly of Divine Institution. Therefore the Apostle labours principally to prove, that in the Will and Wisdom of God, they were to continue only for a season, and also that the season of their expiration was now come. And this he does in this place, by a declaration of their nature and use while they did continue, from where it is evident, that God never designed them a perpetual station in the Church; and that because they could not effect what he purposed and had promised to do for it. This is the substance of his present Argument.

There is in the words themselves,

- 1. The Subject spoken of, [〈 in non-Latin alphabet 〉], Which. - 2. The proper Use and End of it, It was a Figure. - 3. The limitation of that Use as to Time, For the Time then present. - 4. The especial Nature of it, The offering of Gifts and Sacrifices. - 5. The Imperfection of it therein, They could not consummate the Worshippers in Conscience. - 6. The reason of that Imperfection, It stood only in Meats and Drinks, &c. - 7. The manner of its Establishment, It was imposed. - 8. The time alotted for its Continuance, Until the Time of Reformation.

1. The Subject spoken of is expressed by [〈 in non-Latin alphabet 〉], Which. Some would refer it to [〈 in non-Latin alphabet 〉] following; and so read the words, which figure was for the time present. But there is no cause for this Traduction of the words. The Verb Substantive [〈 in non-Latin alphabet 〉] is deficient, as usually, and is to be supplied as in our Translation, Which was; Which, that is, [〈 in non-Latin alphabet 〉], the Tabernacle. Not only the Fabrick and Structure of it, but the Tabernacle in both parts of it, with all its Furniture, Vessels, Utensils and Services, as before described.

2. As to its proper Use and End, the Apostle affirms that it was [〈 in non-Latin alphabet 〉], Figura, Exemplar, Exemplum, Comparatio, Similitudo, Typus, Representatio: So variously is this word rendred by Interpreters. Most fix on Exemplar or Exemplum; but they are [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], not [〈 in non-Latin alphabet 〉]. And in all these Versions the proper sense of the word as used in the Scripture, is missed. It is not [〈 in non-Latin alphabet 〉] that the Apostle intends, but [〈 in non-Latin alphabet 〉] as it is rendred by the Syriack.

And this many have observed, namely, that it answers to [〈 in non-Latin alphabet 〉] but yet have missed in the interpretation of it. [〈 in non-Latin alphabet 〉] is the same with [〈 in non-Latin alphabet 〉] wherewith it is joyned as of the same signification and importance (Psalm 49:4; Psalm 78:2). And whereas it is said that the Queen of Sheba tried the wisdom of Solomon [〈 in non-Latin alphabet 〉] (1 Kings 10:1), the Targum renders it by [〈 in non-Latin alphabet 〉], the Chaldee, [〈 in non-Latin alphabet 〉] and the Syriack [〈 in non-Latin alphabet 〉] being the same with the Hebrew [〈 in non-Latin alphabet 〉]. Now [〈 in non-Latin alphabet 〉] is anigma, problema, [〈 in non-Latin alphabet 〉]; a Riddle, an hard Question; and [〈 in non-Latin alphabet 〉] is to speak anigmatically, obscurely, so as that one thing is to be gathered out of another. So is [〈 in non-Latin alphabet 〉] used also (Ezekiel 20:49): is he not [〈 in non-Latin alphabet 〉] Proverbiator Proverbiorum; one that speaks darkly, and obscurely; that expresseth one thing and intends another, using similitudes and Metaphors: An obscure mystical Instruction by figures, signs, symbols, metaphors and the like.

Thus is [⟨in non-Latin alphabet⟩] almost constantly used in the New Testament. So our Lord Jesus Christ expressly opposes speaking in parables, to a clear, plain, open teaching, so as to be understood of all. See (Matthew 13:10, 11, 12, 13; John 16:28, 29). Now speaks you openly, and no parable. Therefore [⟨in non-Latin alphabet⟩] in this place, is an obscure mystical metaphorical instruction. God taught the Church of old, the mysteries of our redemption by Christ, by the Tabernacle, its fabric, parts, utensils and services: but it was but an obscure, parabolical, a figurative instruction. So should the word here be rendered, a figurative instruction, or the word parable be here retained as it is in other places. This was God's way of teaching the mysteries of his wisdom and grace; which as it was sufficient for the state of the Church which was then present; so it instructs us in what he requires, what he expects from us, to whom all these things are unfolded, made plain and evident.

3. The third thing in the Text is the time or season wherein the Tabernacle was so parabolically or mystically instructive. It was [⟨in non-Latin alphabet⟩] some few copies for [⟨in non-Latin alphabet⟩] read [⟨in non-Latin alphabet⟩] as does that now before [⟨…⟩] to this present time. This reading is generally rejected by expositors; as not suited to the mind of the Apostle in this place. For he intends not the time that was then present when he wrote the Epistle, not the times of the Gospel, not the time after the resurrection of Christ until the destruction of the Temple, which the addition of that word would denote: for God had prepared another kind of instruction for that season, and not by parables, or mystical metaphors. But yet the word may be retained, and a sense given of the words both sound and proper. For, [⟨in non-Latin alphabet⟩], may well signify as much as until; or be taken [⟨in non-Latin alphabet⟩] as it is often. [⟨in non-Latin alphabet⟩] to this season; until the time that God would grant another kind of teaching, which now he has done. It served until this present season wherein the Gospel is preached, and all the things signified by it are accomplished.

But I shall rather follow the reading of the most copies though the Vulgar Latin reading temporis instantis seems to favor the first. And Arias rectifying it into, in tempus praesens, gives the same sense also. But the word [⟨in non-Latin alphabet⟩] being of the praeterimperfect tense, signifies a time that was then present, but is now past. And it is therefore well rendered by our Translators, the time then present; as if [⟨in non-Latin alphabet⟩] had been in the Text. The time then present when the Tabernacle was made and erected. [⟨in non-Latin alphabet⟩] The season of the Church which was then present. For the Apostle in this whole discourse, not only respects the Tabernacle, and not the Temple, but he considers the first erection of the Tabernacle in a peculiar manner: for then was it proposed as the means of the administration of the first Covenant and the worship thereunto belonging. It is the Covenants which he principally designs a comparison between. And he does in that way of the disposition and administration of them, which was given and appointed at their first establishment. As this in the new Covenant was the person, office, sacrifice, and ministry of Christ; so as to the first, it was the Tabernacle and all the services of it.

Therefore the time then present was the state and condition of the Church at the first setting up of the Tabernacle. Not as though this time was confined to that or those ages wherein the Tabernacle was in use, before the building of the Temple. But this instruction which was then signally given, was the whole of what God granted to the Church, during that state wherein it was obliged to the ordinances and services which were then instituted. The instructions which God thought meet to grant to the Church at that season were obscure, mystical and figuratively representative; yet was it sufficient for the faith and obedience of the Church, had it been diligently attended to, and what the Holy Ghost signified thereby. So are all God's ways of instruction in all seasons. We cannot err but either by a neglect of enquiry into them, or by looking for more than God in his wisdom has committed to them.

And this sense those who render [⟨in non-Latin alphabet⟩] by a figure, type, or example, must come to: for the use of it is confined to the time of the erection of the Tabernacle and the institution of the ordinances thereunto belonging. But a type or figure was to them of no use, but so far as it was instructive, which was obscurely and mystically. And that this is the sense of the word the Apostle declares, ver. 8, where he shows the substance of what the Holy Ghost signified by the building, disposal, and services of the Tabernacle; that is, what he taught the Church thereby, parabolically and figuratively.

This kind of instruction, whatever now it seem to us, was meet and fit for them to whom it was given. And by the administration of grace in it, it was a blessed means to ingenerate faith, love and obedience in the hearts and lives of many to an eminent degree. And we may consider from hence what is required of us to whom the clear revelation of the wisdom, grace, and love of God are made known from the bosom of the Father by the Son himself.

4. The especial nature and use of this Tabernacle and its service is declared. In which were offered both gifts and sacrifices. [⟨in non-Latin alphabet⟩] the Vulgar Latin reads juxta quam; making the relative to answer to [⟨in non-Latin alphabet⟩], or to [⟨in non-Latin alphabet⟩]. But the gender will not allow it in the original. [⟨in non-Latin alphabet⟩] is as much as [⟨in non-Latin alphabet⟩] in which time; during which season: for immediately upon the setting up of the Tabernacle, God gave to Moses laws and institutions for all the gifts and sacrifices of the people, which were to be offered therein. This was the first direction which God gave after the setting up of the Tabernacle, namely, the way and manner of offering all sorts of gifts and sacrifices to him.

And the Apostle here distributes all the [⟨in non-Latin alphabet⟩] all the sacred offerings into [⟨in non-Latin alphabet⟩] and [⟨in non-Latin alphabet⟩], that is, unbloody and bloody sacrifices; as he did before, chap. 5:10, where the distinction has been explained.

Of them all he affirms, [in non-Latin alphabet], they are offered; not that they were so: For the Apostle erects a scheme at the first tabernacle and all its services at its first institution, and presents it to the consideration of the Hebrews, as if it were then first erected. He does indeed sometimes speak of the priests and sacrifices as then in being, with respect to that continuance of the temple and its worship which it had in the patience of God, as we have shewed on chap. 8, ver. 4. But here treating only of the tabernacle and its worship, as that which was granted in the confirmation, and for the administration of the old covenant then entered into, as the tabernacle, priesthood and sacrifice of Christ were given in the confirmation of the new; he represents that as present, which was past long before. The tabernacle served aptly for the use whereunto it was designed. It was meet for the offering of gifts and sacrifices. And so alone is the tabernacle of Christ for its proper end also.

5. On these concessions the Apostle declares the imperfection of this whole order of things, and its impotency as to the great end that might be expected from it; for these gifts and sacrifices could not make perfect him that did the service as pertaining to the conscience. This was the end aimed at; this was represented in them and by them. And if they could not really effect it, they were weak and imperfect, and so not always to be continued. The end represented in and by them, was to make atonement for sin, that the anger of God being pacified, they might have peace with him. The covenant was then newly established between God and the Church, before any laws were given about these offerings and sacrifices (Exodus 24). God knew that there would be among the people, and even the priests themselves many sins and transgressions against the rules and laws of that covenant. This of itself it could not dispense withal. For its sanction was the curse against every one that continued not in all things written in the book of it; therefore if this curse on all just and righteous occasions should rigidly have been put in execution, the covenant would only have proved the means and cause of the utter destruction and excision of the whole people. For there is no man that lives, and sins not. And on many occasions sin abounded in that state of the Church, wherein light and grace were but sparingly dispensed, in comparison of the times of the New Covenant: therefore God in his mercy and patience provided, that by sacred gifts and offerings atonement should be made for sin, so as that the curse of the covenant should not be put in immediate execution against the sinner (Leviticus 17:11). But there were two things to be considered in those sins which God had appointed that atonement should be made for. The first was, the external temporal punishment which was due to them according to the place which the law or covenant had in the polity or commonwealth of Israel. The other, that eternal punishment was due to every sin by the law, as the rule of all moral obedience; for the wages of sin is death. In the first of these, the person of the sinner in all his outward circumstances, his life, his goods, his liberty, and the like, were concerned. In the latter, here his conscience, or the inward man alone was so. And as to the first of them, the gifts and sacrifices mentioned being rightly offered, were able in themselves ex opere operato, to free the sinner from all temporal political inconvenience or detriment, so as that his life and inheritance should be continued in the land of Canaan, or his state preserved entire in the commonwealth of Israel. This the Apostle here tacitely acknowledges, namely, that the gifts and sacrifices were able to free the sinner from temporal punishment, and give him outward peace in his possessions. But as to the latter, wherein conscience was concerned, he denies that they had any such efficacy.

They were not able, [in non-Latin alphabet]. It agrees in gender with [in non-Latin alphabet] only, and not with [in non-Latin alphabet], which being of the neuter gender, usually regulates the construction in such conjunctions. But as most think it equally respects both the antecedent substantives. And instances may be given where a participle respecting more antecedent substantives than one, may agree in gender with either of them. As Leges & Plebiscita coactae. But I rather think that the Apostle confines the impotency he mentions to sacrifices only; that is, [in non-Latin alphabet], slain and bloody sacrifices. For these things which were [in non-Latin alphabet], gifts and no more, were not designed to make atonement for sin; that was to be done by blood, and no otherwise, so the words should be read; offered gifts and sacrifices that could not perfect.

These sacrifices were impotent and ineffectual to this end, [in non-Latin alphabet]. What the [in non-Latin alphabet] which the Apostle so frequently mentions in this Epistle, I have before declared, and so what it is [in non-Latin alphabet]. It is indeed to perfect, to consummate, to sanctify, to dedicate, to consecrate. But whereas these sacrifices did all these things outwardly, and as to the flesh, as the Apostle grants, ver. 7, he does not here absolutely deny it to them, but in a certain respect only.

They could not do it, as to the conscience of the sinner before God. What he intends hereby, he does more fully declare, Chap. 10. ver. 2. There is a conscience condemning for sin. This could not be taken away by these sacrifices. They were not able to do it; for if they could have done so, the sinner would have had complete peace with God, and would not have had need to have offered these sacrifices any more: But they were multiplied and often repeated, because of their disability to this end. Therefore, is to give peace of conscience to men, through a sense of perfect atonement made for sin, in the sight of God, with an interest in his love and favor thereon. This it is to be perfect or consummate, as pertaining to conscience in the sight of God, namely, to have a conscience condemning for sin taken away. This those sacrifices of the Law could not effect. It will be said then, To what end did they serve? Were they of no use but only to free men from the penalties of the Law or Covenant, as it was a rule of the polity or Commonwealth of Israel, and the tenure of their possessions in Canaan? Yes, they were moreover part of the mystical instruction which God granted the Church in those days, directing them to the one sacrifice and offering of Christ, typically representing it, and through faith applying the virtue and efficacy of it to their consciences every day.

6. The person is described towards whom this effect of purifying the conscience is denied. They could not thus perfect him that did the service, says our translation, I think not so properly. He that did the service was the priest only. But respect is had to every one that brought his gift or offering to the altar. Sacredly to accomplish the services was the work of the priest alone, ver. 6. But is the same with (Chap. 10:1), that is, every one who brought his sacrifice to be offered, that atonement might be made for him. And comprehends the whole of divine worship in all individuals. (Matthew 4:10.) But he also may be said to do the service, on whose account and in whose stead it was performed.

But the defect charged, does not in the first place reflect on the persons, as though it was by their default. They worshiped God according to his own institutions, but it was in the sacrifices themselves. And if they could not make the worshipers, those who did the service, perfect, they could make none so, for it was they alone who had the benefit of them.

The note of Grotius on this place is, Isti cultus non possunt Sectatorum suorum animos purgare à vitiis quemadmodum Evangelium; most remote from the mind of the Holy Ghost. For he speaks not of purging our minds from vices, but of purifying conscience by atonement made for the guilt of sin; and opposeth not those sacrifices to the doctrine of the Gospel, but to the sacrifice of Christ. And we may hence observe,

1. There is a state of perfect peace with God to be attained under imperfect obedience. For it is charged as a weakness in the legal administrations, that they could not give such a peace, where any sin remained. It is therefore to be found in the sacrifice of Christ, as is proved at large in the next chapter. Being justified by faith, we have peace with God.

2. Nothing can give perfect peace of conscience with God, but what can make atonement for sin. And whoever attempt it any other way but by virtue of that atonement, will never attain it in this world nor hereafter.