Exposition of Hebrews 6-10, Exegesis of chapter 10 · Exegesis of verse 3
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 unto confirmation; for this being a matter of fact, might be denied by the Hebrews. Wherefore the Apostle proves the truth of his Assertion from an inseparable adjunct of the yearly repetition of these Sacrifices according unto Divine Institution.
There are Four things to be opened in the words. (1.) The Introduction of the Reason intended, by an adversative conjunction, foreign, but. (2.) The Subject spoken of, those Sacrifices. (3.) What belonged unto 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. foreignBut, saith 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, foreign, in them. But this Relative is remote from the Antecedent which is in the first Verse, by the interposition foreign.of the second, wherein it is repeated: we transfer it hither 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 foreign.Divine Institution, whereon the force of the Argument doth depend. For this remembrance of Sin by Gods own Institution was such as sufficiently evidenced that the Offerers had yet a conscience condemning them for sins. Respect is had unto the command of God unto this purpose, Levit. 16. 21, 22. foreign is an express remembrance, or a remembrance expressed by Confession or Acknowledgment. See Gen. 40. 9. chap. 42. 21. For where it respects Sin, it is a recalling of it unto the Sentence of the Law, and a sense of punishment. See Num. 5. 15. 1 King. 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 doth here arise of no small Importance. For what the Apostle denys unto these Offerings of the Law, that he ascribes unto 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. Yea, our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins, wherein there is a calling of them unto Remembrance. It doth not therefore appear wherein the difference lyes 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 unto, and preparatory for, a new Attonement and Expiation of it. This sufficiently proves the insufficiency of those that were offered before. For they were to come unto 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 Attonement once made, without the least desire or expectation of a new propitiation. In their remembrance of Sin respect was had unto the curse of the Law which was to be answered, and the wrath of God which was to be appeased; it belonged unto the Sacrifice it self, whose Object was God: Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences, whereby we may have assured peace with God. The Sentence or Curse of the Law was on them, until a new Attonement was made; for the Soul that did not joyn in this Sacrifice, was to be cut off: But the Sentence and Curse of the Law was at once taken away, Eph. 2. 14, 15, 16. And we may observe.
1. An Obligation unto such Ordinances of Worship as could not expiate sin, nor testifie that it was perfectly expiated, was part of the Bondage of the Church under the Old Testament.
2. It belongs unto 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 Attonement 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 confesseth Sin as to make that very Confession a part of Attonement for it; the other is encouraged unto Confession, because of the Attonement already made, as a means of coming unto a participation of the benefits of it. Wherefore 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 it self; so as to keep us humble and filled with self-abasement. He who hath 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 unto him, according unto the Gospel. (2.) To engage our Souls unto watchfulness for the future against the sins we do confess; for in confession we make an abrenuntiation of them. (3.) To give unto God the glory of his Righteousness, Holiness and Aversation 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 unto the Nature, holy Properties, and Will of God. (4.) To give unto 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 unto him, as the only procurer and purchaser of Mercy and Pardon; without which, Confession of Sins is neither acceptable unto God, nor useful unto 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 unto Conscience, that we may go on in Sin, as the manner of some is.