Hebrews 10:11-14

Καὶ πᾶς μὲν ἰερεὺς ἔστηκε καθ᾿ ἡμέραν λειτουργῶν, καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας· αὐτὸς δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν, εἰς τὸ διηςεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, τὸ λοιπὸν ἐκδεχόμενος ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ· μιᾷ γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους. [6]

[6] VARIOUS READING. Scholz and Lachmann, and several other critics, prefer οὗτος, verse 12. Tischendorf retains αὐτός in his text. ED.

Hebrews 10:11. And every priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins: but this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified.

These words are an entrance into the close of that long blessed discourse of the apostle concerning the priesthood and sacrifice of Christ, their dignity and efficacy, which he shuts up and finisheth in the following verses, confirming the whole with the testimony of the Holy Ghost before produced by him.

Four things doth he here instruct us in, by way of recapitulation of what he had declared and proved before:

1. The state of the legal priests and sacrifices, as unto the repetition of them; by which he had proved before their utter insufficiency to take away sin, Hebrews 10:11.

2. In that one offering of Christ, and that once offered, in opposition thereunto, Hebrews 10:12.

3. The consequence thereof on the part of Christ; whereof there are two parts:

(1.) His state and condition immediately ensuing thereon, Hebrews 10:12, manifesting the dignity, efficacy, and absolute perfection of his offering;

(2.) As unto the continuance of his state and condition afterwards, Hebrews 10:13.

4. The absolute effect of his sacrifice, which was the sanctification of the church, Hebrews 10:14.

In the first of these we have,

1. The note of its introduction, καί, “and.”

2. The subject of the proposition in it, “every priest.”

3. What is ascribed unto them in the discharge of their office; which is expressed,

(1.) Generally, they “stood ministering day by day;”

(2.) Particularly, as unto that part of their office which is now under consideration; “they often” (that is, every day) “offered the same sacrifices.”

4. The inefficacy of those sacrifices, though often offered; “they could not take away sin.” Besides this work of daily offering the same sacrifices, winch could not take away sin, there was nothing ensued on them of glory and dignity unto themselves, or benefit unto the church. This the apostle insinuates, although it be left out in the comparison, insisting especially on the contrary in the opposite sacrifice of Christ, both as unto his own glory and the eternal salvation of the church.

First, The introduction is by καί, mostly a copulative, sometimes redditive, as it is here taken by us and rendered. In this latter way it gives a further reason of what was before declared of the efficacy of the sacrifice of Christ, by a comparison of it with those of the priests, which were often repeated. In the other sense it denotes a progress in the same argument, by a repetition of the consideration of the old sacrifices, and a new comparison of them with that of Christ. Both come to the same, and either may be allowed.

Secondly, The subject spoken of, that is πᾶς ἱερεύς, “every priest.”

‘That is,'say some, ‘every high priest;'and so they interpret the words, “standeth daily,” by ‘a certain day once a-year,'referring the whole unto the anniversary sacrifice on the day of expiation. And it is not denied but that the apostle hath a special regard thereunto, and mentioneth it expressly, as we have showed on Hebrews 9:7; Hebrews 9:25. But it cannot be here so restrained: for he makes application herein of what he had spoken before of all the sacrifices of the law; and therein he reckons up all sorts of them, as we have seen, some of which, as the whole burnt-offerings, and all offerings in distinction from bloody sacrifices, were not offered by the high priest on that day, but by other priests on all occasions.

And the following expression, ἕστηκε καθ᾿ ἡμέραν λειτουργῶν , “standeth ministering every day,” declares the constant discharge of the priestly office in every daily ministration. This was the work that all the priests were designed unto in their courses. Wherefore the words, as they do not exclude the annual sacrifice of the high priest, so they include the daily and occasional sacrifices of all the other priests; for these offerings of blood were also types of the sacrifice and offering of Christ. For all sacrifices by blood were to make atonement for sin, Leviticus 17:11; and they were of no use but by virtue of their typical representation of the sacrifice of Christ. Therefore all the priests, and their whole office, as unto all that belonged unto the offering of sacrifices, are comprised in this assertion. And it was necessary to extend the comparison unto them all, that there might be no exception unto the argument from it. And the following words, which give a description of the general way of their ministration, do enforce this interpretation, which is the third thing in them.

Thirdly, “Standeth daily ministering,” ἕστηκε, “standeth,” or rather “stood.” They did so while their office was in force; it was their duty by the law so to do. For the apostle respecteth not what was their present acting as to matter of fact, but speaks of the whole service of the priests indistinctly, as past or present, with regard unto what was to be done by virtue of the first institution of them and the service which the tabernacle was erected for.

1. “Stood,” or “standeth,” ready for and employed in the work of their office, λειτουργῶν, “ministering;” a general name of employment about all sacred duties, services, and offices whatever, and therefore it compriseth all the service of the priests about the tabernacle and altar, wherein they ministered unto God according to his appointment. And this extends unto all that were partakers of the priesthood, and was not confined unto the high priest. See Hebrews 9:1. This they did καθ᾿ ἡμέραν, that is, “day by day,” as occasion did require, according to the appointment of the law. Not only the daily sacrifice morning and evening is intended, nor yet the doubling of them on the Sabbath and other festivals, but all the occasional offerings for the people, as their necessities did require. For any man might bring his sin-offering, and trespass-offering, his peace-offering, his vow, or free-will-offering, unto the priest at any time, to be offered on the altar. For this cause they came to be always in a readiness to stand ministering daily, and hereunto was their office confined. There was no end of their work, after which they should enter into another and better state, as the apostle shows it of the LORD Christ in the next verse. And this is a high argument for the imperfection of their sacrifices, they were never brought unto that state by them as that the high priest might cease from ministering, and enter into a condition of rest.

2. Their general ministry is described by the especial duty which is under present consideration, they “offered oftentimes the same sacrifices.” They were the same sacrifices that were offered, of the same general nature and kind. They were, indeed, distributed into several sorts, according unto their occasions and institutions, as, whole burnt-offerings, sin-offerings, trespass-offerings, and the like; but their general nature was one and the same, falling all under the same censure, that they could not take away sin. They had not any one peculiar service that could effect this end. And they offered them often, daily, monthly, occasionally, annually, according unto divine institution. In this defect as unto the efficacy and frequency in the repetition, is the sacrifice of Christ directly opposed unto them. Hence,

Fourthly, In the last place, the apostle passeth that sentence concerning them all, whose truth he had before sufficiently confirmed, “They cannot,” they never could, “take away sins.” They could not περιελεῖν , “take them out of the way;” that is, absolutely, perfectly, as the word denotes. They could not do it before God, the judge, by making a sufficient atonement for them, verse 4; they could not do it as unto the conscience of the sinner, giving him assured peace with God thereon. ‘It may be they could not do it at any one time, but in the constant continuance in the use and observation of them they might do it; if they were multiplied, if they were costly, if they were observed in an extraordinary manner, they might effect this end?'No, saith the apostle, “they could not do it,” οὐδέποτε δύνανται . The defect was in their own nature and lower, “ they cannot do it.” They could not do it by any means, nor at any time. The word is a vehement negation, respecting all the powers of those sacrifices, and all the times wherein they were used. And therefore, as unto those things which might seem to give them their efficacy, as their multiplication, their constancy, their cost, extraordinary care about them, God doth reject them in a peculiar manner, when trusted unto for the taking away of sin, Isaiah 1:11; Micah 6:6-7.

Obs. 1. If all those divine institutions, in the diligent observation of them, could not take away sin, how much less can any thing do so that we can betake ourselves unto for that end! There are innumerable things invented in the Papacy to take away sin and its guilt, especially of those sins which they are pleased to call venial. And all men, on the conviction of sin, are apt to entertain thoughts that by some endeavors of their own they may so take them away. To comply with this presumption are all the papal inventions of confession, absolution, indulgences, masses, penances, purgatory, and the like, accommodated. Others trust solely unto their own repentance and following duties, as do the Socinians, and all men in their unrenewed estate. But certainly if the apostle proveth this assertion beyond contradiction, that none of them could ever take away any sin, that their legal institutions of divine worship and their observations could not do it; how much less can the inventions of men effect that great end! This account he gives us of the inefficacy of the sacrifices of the priests, notwithstanding their diligent attendance on their offerings, Hebrews 10:11.

Hebrews 10:12. In these verses the apostle opposeth that one sacrifice of Christ unto the legal offerings that the priests attended unto; and that in three things:

1. In the nature of it, and its perfection, Hebrews 10:12.

2. The consequence on the part of Christ, by whom it was offered, Hebrews 10:12-13.

3. In the effect of it towards the church, Hebrews 10:14.

Hebrews 10:12. “But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God.”

First, There is a note of opposition, answering the καί , “and,” in the verse foregoing; δέ, “but.” It is not exceptive, but alternative.

Secondly, The person spoken of, αὐτός, “he;” that is, ‘he of whom we speak,'he whose body was offered once for all, Jesus Christ, the high priest of the new testament. “But this man,” say we.

Thirdly, What is ascribed unto him in these words, ἀμαρτιῶν προσενέγκας θυσίαν, “After he had offered one sacrifice for sins.” lie offered as the priests did; he offered for sin as they did also: so far there was an agreement. But,

1. He offered only one sacrifice, not many. And what is included therein? that this sacrifice was of himself, and not the blood of bulls and goats.

2. It was but once offered; and it is principally called:'one sacrifice” because it was but once offered. And the time when he offered this sacrifice is also proposed, not absolutely, but with respect unto what ensued: it was before he “sat down on the right hand of God;” that is, before his entrance into glory, after he had offered one sacrifice for sin. And the way of mentioning these things doth manifest that the principal intention of the apostle is to speak unto the different consequences of this offering of the priests of old and of Christ. And this observation, of his offering “one sacrifice” only for sin, is mentioned in opposition unto the frequent repetition of their sacrifices; but he mentioneth it only transiently, to make a way for the great ensuing differences in the consequents of them. Howbeit in these words, thus transiently mentioned, he judgeth and condemneth the two grand oppositions that at this day are made against that one sacrifice of Christ, and efficacy of it. The first is that of the Papists, who in the mass pretend to multiply the sacrifices of him every day, whereas he offered but “once;” so as that the repetition of it is destructive unto it. The other is that of the Socinians, who would have the offering and sacrifice of Christ to be only his appearance before God to receive power to keep us from the punishment of sin, upon his doing of the will of God in the world. But the words are express as unto the order of these things; namely, that he offered his sacrifice for sins before his exaltation in glory, or his sitting down on the right hand of God. And herein doth the apostle give glory unto that offering of Christ for sins, in that it perfectly accomplished what all legal sacrifices could not effect. This, therefore, is the only repose of troubled souls.

Fourthly, The consequent hereof on the part of Christ is twofold:

1. What immediately ensued on this offering of his body, Hebrews 10:12;

2. What continueth to be his state with respect thereunto, Hebrews 10:13: both of them evidencing God's high approbation and acceptance of his person, and what he had done; as also the glory and efficacy of his office and sacrifice above those of the law, wherein no such privilege nor testimony was given unto them upon the discharge of their office.

1. The immediate consequent of his offering was, ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, that “he sat down on the right hand of God.” This glorious exaltation of Christ hath been spoken unto and opened before, on Hebrews 1:3; Hebrews 8:1. Here it includes a double opposition unto and preference above the state of the legal priests upon their oblations. For although the high priest, in his anniversary sacrifice for the expiation of sin, did enter into the most holy place, where were the visible pledges of the presence of God, yet he stood in a posture of humble ministration; he sat not down with any appearance of dignity or honor. Again, his abode in the typical holy place was for a short season only; but Christ sat down at the right hand of God “for ever,” εἰς τὸ διηνεκές, “in perpetuum;” in an unalterable state and condition. Hw sat down, never to offer sacrifice any more. And this is the highest pledge, the highest assurance of these two things, which are the pillars and principal foundations of the faith of the church:

(1.) That God was absolutely pleased, satisfied, and highly glorified, in and by the offering of Christ; for had it not been so, the human nature of Christ had not been immediately exalted into the highest glory that it was capable of. See Ephesians 5:1-2; Philippians 2:7-9.

(2.) That he had by his offering perfectly expiated the sin of the world, so as that there is no need for ever of any other offering or sacrifice unto this end.

Obs. 2. Faith in Christ doth jointly respect both his oblation of himself by death and the glorious exaltation that ensued thereon. He so offered one sacrifice for sin, as that thereon he sat down on the right hand of God for ever. Neither of these separately is a full object for faith to find rest in; both in conjunction are a rock to fix it on. And,

Obs. 3. Christ in this order of things is the great exemplar of the church. He suffered, and then entered into glory. “If we suffer with him, we shall also reign with him.”

Hebrews 10:13. “From henceforth expecting till his enemies be made his footstool.”

2. The state and condition of Christ after his sitting down at the right hand of God, not absolutely, but with respect unto his enemies, is declared in these words. The whole testimony is taken from Psalms 110:1, and here explained in these verses. It is produced in the confirmation of what the apostle asserts concerning the impossibility as well as the needlessness of the repetition of his sacrifice. For as it is no way necessary, as in the verses following he declares, so it is impossible in his present state and condition, which was ordained for him from the beginning: this was, that he should sit at the right hand of God, expecting his enemies to be made his footstool; that is, in a state of majesty and glory. But offer himself he could not, without suffering and dying, whereof in this state he is no way capable. And besides, as was before observed, it is an evidence both of the dignity and eternal efficacy of his one sacrifice, whereon at once his exaltation did ensue.

I acknowledge my thoughts are inclined unto a peculiar interpretation of this place, though I will not oppose absolutely that which is commonly received; though in my judgment I prefer this other before it. The assertion is introduced by τὸ λοιπόν : “henceforth,” say we: “as unto what remains;” that is, of the dispensation of the personal ministry of Christ. He was here below, he came unto his own, he dwelt amongst them; that is, in the church of the Hebrews. Some very few believed on him, but the generality of the people, the rulers, priests, guides of the church, engaged against him, persecuted him, falsely accused him, killed him, hanged him on a tree. Under the veil of their rage and cruelty he carried on his work of “making his soul an offering for sin,” or “taking away sin by the sacrifice of himself.” having fulfilled this work, and thereby wrought out the eternal salvation of the church, he sits down on the right hand of God. In the meantime those stubborn enemies of his, who hated, rejected, and slew him, continued raging in the fierceness of their implacable tumults against him and them that believed in him. They hated his person, his office, his work, his gospel; many of them expressly sinning against the Holy Ghost. Yet did they triumph that they had prevailed against him, and destroyed him; as some of their accursed posterity do to this day. It was the judgment of God, that those his obstinate enemies should by his power be utterly destroyed in this world, as a pledge of the eternal destruction of those who will not believe the gospel. That this was the end whereunto they were designed himself declares, Matthew 22:7; Luke 19:27, “Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.”

After our Lord Christ left this world, there was a mighty contest between the dying apostate church of the Jews and the rising gospel church of believers. The Jews boasted of their success, in that by fraud and cruelty they had destroyed him as a malefactor; the apostles and the church with them gave testimony unto his resurrection and glory in heaven. Great expectation there was what would be the end of these things, which way the scale would turn. After a while, a visible and glorious determination was made of this controversy; God sent forth his armies and destroyed those murderers, burning up their city. Those enemies of the King, which would not have him to reign over them, were brought forth and slain before his face. So were all his enemies made his footstool. I do judge that these are the enemies of Christ, and the making of them his footstool, which are peculiarly here intended, namely, the destruction of the hardened, unbelieving Jews, who had obstinately rejected his ministry, and opposed it unto the end. Then were those his enemies who so refused him slain and destroyed thereon. For,

(1.) This description of his enemies, as his enemies peculiarly, directs us unto this sense, the enemies of his person, doctrine, and glory, with whom he had so many contests, whose blasphemies and contradictions he underwent. They were his enemies in a peculiar manner.

(2.) This the word ἐκδεχόμενος, “expecting,” better answers unto than unto the other sense. For the glorious visible propagation of the gospel and kingdom of Christ thereon, began and was carried on gloriously upon and after the destruction of Jerusalem, and the church of the Jews, his enemies. With reference hereunto, expectation may be no less distinctly ascribed unto him than if we extend the word unto the whole time unto the end of the world.

(3.) The act of vengeance on these his enemies is not said to be his own, but is peculiarly assigned unto God the Father, and those employed by him. In the original promise, the words of God the Father to him are, “I will make thine enemies thy footstool;” ‘I take it upon me (vengeance is mine) to revenge the injuries done unto thee, and the obstinacy of those unbelievers.'Here in this place respect is had unto the means that God used in the work of their destruction, which was the Roman army, by whom they were, as the footstool of Christ, absolutely trodden under his feet, with respect unto this special act of God the Father; who in the execution of it proclaims that “vengeance is his.” For in the following words the Lord Christ is said only to “expect” it, as that wherein his own cause was vindicated, and revenged, as it were, by another hand, while he pleaded it himself in the world by that mild and gentle means of sending his Spirit to convince them of sin, righteousness, and judgment.

(4.) This is that which the apostle constantly threatens the obstinate Hebrews and apostate professors of the gospel withal, throughout this epistle, the time of their destruction being now at hand. So he doth, Hebrews 6:5-8; and in this chapter, verses 26-31, where it must be spoken to.

(5.) This was that τὸ λοιπόν, or “what remained,” as unto the personal ministry of Christ in this world.

Obs. 4. The horrible destruction of the stubborn, obstinate enemies of the person and office of Christ, which befell the nation of the Jews, is a standing security of the endless destruction of all who remain his obstinate adversaries.

I leave this interpretation of the words unto the thoughts of them that are judicious, and shall open the mind of the Holy Ghost in them according unto the generally received opinion of their sense. And to this end,

(1.) The subject spoken of is the enemies of Christ, οἱ ἐχθροί, “his enemies.” He hath had many enemies ever since his exaltation; and so shall have unto the consummation of all things, when they shall all of them be triumphed over.

For his enemies are of two sorts: first, Such as are so immediately and directly unto his person; secondly, Such as are so to his office and work, with the benefits of the salvation of the church. Those of the first sort are either devils or men. All the devils are in a combination, as sworn enemies unto the person of Christ and his kingdom. And for men, the whole world of unbelieving Jews, Mohammedans, and Pagans, are all his enemies, and do put forth all their power in opposition unto him. The enemies unto his office, grace, and work, and the benefits of it, are either persons or things.

[1.] The head of this opposition and enmity unto his office is Antichrist, with all his adherents; and in a special manner, all worldly power, authority, and rule, acting themselves in subserviency unto the antichristian interest.

[2.] All pernicious heresies against his person and grace;

[3.] All others which make profession of the gospel, and live not as becomes the gospel, they are all enemies of Christ and his office.

The things which rise up in enmity and opposition to him and the work of his grace, are, sin, death, the grave, and hell. All these endeavor to obstruct and frustrate all the ends of Christ's mediation, and are therein his enemies.

(2.) There is the disposal of this subject, of these enemies of Christ. They shall be made his footstool. ῞Εως τεθῶσιν “until they be put” and “placed” in this condition. It is a state which they would not be in; but they shall be made, put, and placed in it, whether they will or no, as the word signifies. ῾ψποπόδιον τῶν ποδῶν αὐτοῦ . A footstool is used in a threefold sense in the Scripture:

[1.] For the visible pledge of God's presence and his worship. God's throne, as we have showed, was represented by the ark, mercy-seat, and cherubim, in the most holy place; wherein the sanctuary itself was his footstool, 1 Chronicles 28:2; Psalms 99:5; Psalms 132:7. So it is applied unto God, and his presence in the church; as the ark was his throne, so the sanctuary was his footstool.

[2.] It is applied unto God and his presence in the world. So heaven above is called his throne, and this lower part of the creation is his footstool, Isaiah 66:1.

In neither of these senses are the enemies of Christ to be his footstool; therefore it is taken,

[3.] For a despised, conquered condition; a state of a mean, subjected people, deprived of all power and benefit, and brought into absolute subjection. In no other sense can it be applied unto the enemies of Christ, as here it is. Yet doth it not signify the same condition absolutely as unto all persons and things that are his enemies; for they are not of one nature, and their subjection to him is such as their natures are capable of. But these things are intended in it:

1st . The deprivation of all power, authority, and glory. They sat on thrones, but now are under the seat of him who is the only potentate.

2dly . An utter defeat of their design, in opposing either his person or the work of his grace in the eternal salvation of his church. They shall not hurt nor destroy any more in the mountain of the Lord.

3dly . Their eternal disposal by the will of Christ, according as his glory shall be manifested therein. Sin, death, the grave, and hell, as unto their opposition to the church, shall be utterly destroyed, 1 Corinthians 15:55-57; and “there shall be no more death.” Satan and Antichrist shall be destroyed two ways:

(1st.) Initially and gradually.

(2dly.) Absolutely and completely.

The first they are in all ages of the church, from the time of Christ's glorious ascension into heaven. They were then immediately put in subjection to him, all of them, because that they should not defeat any one end of his mediation. And he maketh continual instances, as he pleases, of his power over them, in the visible destruction of some of his principal and most implacable enemies. And secondly, it will be complete at the last day, when all these enemies shall be utterly destroyed.

(3.) The word ἕως, “until,” here hath respect unto both these, the gradual and final destruction of all the enemies of Christ.

(4.) This Christ is said to expect; “henceforth expecting.” Expectation and waiting are improperly ascribed to Christ, as they are in the Scripture unto God himself, so far as they include hope or uncertainty of the event, or a desire of any thing, either as to matter, manner, or time, otherwise than as they are foreknown and determined. But it is the rest and complacency of Christ in the faithfulness of God's promises, and his infinite wisdom as unto the season of their accomplishment, that is intended. He doth not so expect these things, as though there were any thing wanting to his own blessedness, glory, power, or authority, until it be actually and completely finished; but saith the apostle, ‘As to what remains to the Lord Christ in the discharge of his office, he henceforth is no more to offer, to suffer, no more to die, no more to do any thing for the expiation of sin or by way of sacrifice; all this being absolutely and completely perfected, he is for ever in the enjoyment of the glory that was set before him; satisfied in the promises, the power, and wisdom of God, for the complete effecting of his mediatory office, in the eternal salvation of the church, and by the conquest and destruction of all his and their enemies in the proper times and seasons for it.'And from this interpretation of the words we may take these observations:

Obs. 5. It was the entrance of sin which raised up all our enemies against us. From thence took they their rise and beginning; as death, the grave, and hell. Some that were friendly before became our enemies thereon; as the law: and some that had a radical enmity, got power thereby to execute it; as the devil. The state in which we were created was a state of universal peace; all the strife and contention rose from sin.

Obs. 6. The Lord Christ, in his ineffable love and grace, put himself between us and all our enemies; and took into his breast all their swords, wherewith they were armed against us: so they are his enemies.

Obs. 7. The Lord Christ, by the offering of himself, making peace with God, ruined all the enmity against the church, and all the enemies of it. For all their power arose from the just displeasure of God, and the curse of his law.

Obs. 8. It is the foundation of all consolation to the church, that the Lord Christ, even now in heaven, takes all our enemies to be his; in whose destruction he is infinitely more concerned than we are.

Obs. 9. Let us never esteem any thing, or any person, to be our enemy, but only so far and in what they are the enemies of Christ.

Obs. 10. It is our duty to conform ourselves to the Lord Christ, in a quiet expectancy of the ruin of all our spiritual adversaries.

Obs. 11. Envy not the condition of the most proud and cruel adversaries of the church; for they are absolutely in his power, and shall be cast under his footstool at the appointed season.

Hebrews 10:14. “For by one offering he hath perfected for ever them that are sanctified.”

The apostle,

1. Gives the great reason of this state of things with reference unto the Lord Christ in the discharge of his office, namely, that he did not repeat his offering, as the priests under the law did theirs, every year, and every day; and that he is set down at the right hand of God, expecting his enemies to be made his footstool, wherein they had no share after their oblations: and this is, because “by one offering he hath perfected for ever them that are sanctified.” This being done, there is no need of any daily sacrifice, nothing that should detain the Lord Jesus out of the possession of his glory. So the particle γάρ “for,” infers a reason in these words of all that was assigned before unto him, in opposition unto what was done by the priests of the law: it was “by one offering.”

2. What he did so effect, which rendered all future offerings and sacrifices impossible: “he hath perfected for ever them that are sanctified.”

1. for the first, what he did of the nature of the thing spoken of, was μιᾷ προσφορᾷ, “by one offering;” as what the priests of old did was also by offerings and sacrifices. The eminency of this offering the apostle had before declared, which here he refers unto. It was not of bulls or goats, but of himself, he “offered himself to God;” of his body, that is, his whole human nature. And this offering, as he had observed before, was only “once offered;” in the mention whereof the apostle includes all the opposition he had made before between the offering of Christ and those of the priests, as to its worth and dignity.

2. That which is effected hereby is, that “he perfected for ever them that are sanctified.” Those on whom his work is effected are thereby “sanctified.” They that are dedicated unto God, those who are sanctified or purged by virtue of this sacrifice, unto them all the other effects are confined. First to sanctify them, then to perfect them, was the design of Christ in offering of himself; which he purposed not for all men universally. So in the foundation of the church of Israel, they were first sanctified and dedicated unto God in and by the sacrifices wherewith the covenant was confirmed, Exodus 24; and afterwards were perfected, so far as their condition was capable thereof, in the prescription of laws and ordinances for their church-state and worship. The word here, τετελείωκεν , was used before.

He hath brought them into the most perfect and consummate church-state and relation unto God, as unto all his worship, that the church is capable of in this world. It is not an absolute, subjective, virtual, internal perfection of grace, that is intended; the word signifies not such a perfection, “made perfect,” nor is ever used to that purpose; nor is it the perfection of glory, for he treats of the present church-state of the gospel in this world: but it is a state and condition of that grace and those privileges which the law, priests, and sacrifices, could never bring them unto. He hath by his “one offering” wrought and procured for them the complete pardon of sin, and peace before God thereon, that they should have no more need of the repetition of sacrifices; he hath freed them from the yoke of carnal ordinances, and the bondage which they were kept in by them, prescribing unto them a holy worship, to be performed with boldness in the presence of God, by an entrance into the holy place; he hath brought them into the last and best church-state, the highest and nearest relation unto God that the church is capable of in this world, or the glory of his wisdom and grace hath assigned unto it. And this he hath done εἰς τὸ διηνεκές, “for ever,” so as that there shall never be any alteration in that estate whereunto he hath brought them, nor any addition of privilege or advantage be ever made unto it.

Obs. 12. There was a glorious efficacy in the one offering of Christ.

Obs. 13. The end of it must be effectually accomplished towards all for whom it was offered; or else it is inferior unto the legal sacrifices, for they attained their proper end.

Obs. 14. The sanctification and perfection of the church being the end designed in the death and sacrifice of Christ, all things necessary unto that end must be included therein, that it be not frustrated.