Hebrews 10:6,7

Hebrews 10:6. “In burnt-offerings and [sacrifices] for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God.”

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 unto apart and more distinctly in these two verses; the former, verse 6; the latter, verse 7: which we must also open, that they may not appear a needless repetition of what was before spoken.

Hebrews 10:6. He resumes and further declares what was in general before affirmed, verse 5, “Sacrifice and offering thou wouldest 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 inquired 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?

Wherefore our Lord Jesus Christ, whose words in the psalm these are, doth 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 unto devils, and which the people of Israel themselves were addicted unto. Such were their sacrifices unto 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,” verse 8.

2. He shows 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 זֶבַח וּמִנְחָה. 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 flour, oil, wine, and the like. For herein respect is had unto 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 unto 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 זֶבָחִים. And this kind of sacrifices, whose incompetency to expiate sin he declares, is referred unto two heads:

(1.) “Burnt-offerings.” In the Hebrew it is עוֹלָה, in the singular number; which is usually rendered by ὁλοκαυτώματα , in the plural. And sacrifices of this kind were called עֹלוֹת, 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 savor which should arise unto God above from the sacrifice of Christ here below. And sometimes they are called אִשִּׁים, or “firings,” from the way and means of their consumption on the altar, which was by fire. And this respects both the תַּמִיד, 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 unto the expiation of sin.

(2.) The other sort is expressed by חַטָּאת; which the Greek renders by περὶ ἁμαρτίας, “for” or “concerning sin.” For חָטָא the verb in Kal, signifieth “to sin;” and in Piel, “to expiate sin.” Hence the substantive, חַטָאָה, is used in both these 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 περὶ ἁυαρτίας, “a sacrifice for sin;” which expression is retained by the apostle, Romans 8:3, 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 16, was a חַטָּאָה, or περὶ ἁμαρτίας , “a sin offering.”

[2.] The same kind of offering was also appointed unto 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, Οὐκ εὐδόκησας, “Thou hadst no pleasure.” In opposition hereunto, God gives testimony from heaven concerning the Lord Christ and his undertaking, “This is my beloved Son, ἐν ᾧ εὐδόκησα,” “in whom I am well pleased,” Matthew 3:17; Matthew 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 οὐκ εὐδόκησας :” “This is my beloved Son, ἐν ᾧ εὐδόκησα.” The word signifies “to approve of with delight,” “to rest in with satisfaction;” the exercise of εὐδοκία , the divine good-will. The original word in the psalm is שָׁאָלְתָּ which signifies “to ask, to seek, to inquire, to require.” Wherefore, as we observed before, although the apostle doth directly express the mind and sense of the Holy Ghost in the whole testimony, yet he doth not exactly render the words in their precise signification, word for word. Thus he renders חָפַצְתָּ by ἠθέλησας, and שָׁאָלְתָּ by εὐδόκησας, 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, “Thou wouldest not,” “Thou hadst no pleasure:”

1. A repetition of the same words, or 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 unto 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 unto the former, the other unto the latter. God did neither institute them, nor ever accepted of them, unto this end of the expiation of sin, and the salvation of the church thereby. And we may observe,

Obs. 12. 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.

Obs. 13. Whatever may be the use or efficacy of any ordinances of worship, yet if they are employed or trusted unto for such ends as God hath not designed them unto, 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.

Hebrews 10:7. “Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God.”

This is the close of the testimony used by the apostle out of the psalmist, which in the next verses he interprets and makes application of unto his purpose. And it contains the second branch of the antithesis that he insists on. The Lord Christ having declared the will of God, and what God said unto him concerning legal sacrifices, and their insufficiency unto the expiation of sin and the salvation of the church, he expresseth his own mind, will, and design, unto God the Father thereon. For it was the will and grace of God that this great work should be wrought, however he disapproved of legal sacrifices as the means thereof. For there is herein represented unto us as it were a consultation between the Father and the Son with respect unto the way and means of the expiation of sin, and the salvation of the church.

In the words we may consider,

1. How the Son expressed his mind in this matter: “He saith,” “I said.”

2. When or on what consideration he so expressed himself; it was then: “Then I said.”

3. A remark put upon what he said, in the word “Behold.”

4. What he undertakes, or tenders himself to do in what he said; it was to do the will of God: “I come to do thy will,” as unto that work and end with respect whereunto sacrifices were rejected.

5. The warranty that he had for this undertaking; it was no more than what the Holy Ghost had before left on record in the Scripture: “In the volume of the book it is written of me;” for these words do represent the mind and will of Christ upon his actual undertaking of his work, or his coming into the world, when many prophecies and divine predictions had gone before concerning it.

1. The expression of his mind is in that word ει῏πον, “I said.” There is no necessity, as was before observed, that these very words should at any one season have been spoken by our Lord Jesus Christ. The meaning is, ‘This is my resolution, this is the frame of my mind and will.'The representation of our mind, will, and desires, unto God, is our speaking to him. He needs not our words unto that end; nor absolutely do we so ourselves, upon the account of his omniscience. However, this is the work that the Lord Christ engaged his truth and faithfulness to undertake. And in these words, “I said,” he engageth himself in the work now proposed unto him. Hereon, whatever difficulties afterwards arose, whatever he was to do or suffer, there was nothing in it but what he had before solemnly engaged unto God.

And we ought, in like manner, to be faithful in all the engagements that we make to him and for him. “Surely,” saith he, they are my people, children that will not lie.”

2. There is the season wherein he thus said: τότε, “then,” or “thereon.” For it may respect either the order of the time, or the stating of the case in hand. First, it may respect an order of time. He said, “Sacrifices and burnt- offerings thou wouldest not have. Then said I.” But it is, as I judge, better extended unto the whole case in hand. When things were come to this pass; when all the church of God's elect were under the guilt of sin, and the curse of the law thereon; when there was no hope for them in themselves, nor in or by any divine institution; when all things were at a loss, as unto our recovery and salvation; then did Jesus Christ, the Son of God, in infinite wisdom, love, and grace, interpose himself in our behalf, in our stead, to do, answer, and perform, all that God, in infinite wisdom, holiness, and righteousness, required unto that end. And we may observe, that

Obs. 14. There is a signal glory put upon the undertaking of Christ to make reconciliation for the church by the sacrifice of himself.

3. This undertaking of Christ is signalized by the remark that is put on the declaration of it, ᾿Ιδού, “Behold.” A glorious spectacle it was, to God, to angels, and to men. To God, as it was filled with the highest effects of infinite goodness, wisdom, and grace; which all shone forth in their greatest elevation and were glorified therein. It was so unto angels, as that whereon their confirmation and establishment in glory did depend, Ephesians 1:10; which therefore they endeavored with fear and reverence to look into, 1 Peter 1:12. “And as unto men, that is, the church of the elect, nothing could be so glorious in their sight, nothing so desirable. By this call of Christ, “Behold, I come,” the eyes of all creatures in heaven and earth ought to be fixed on him, to behold the glorious work he had undertaken, and the accomplishment of it.

4. There is what he thus proposed himself for, saying, “Behold me.”

(1.) This in general is expressed by himself, “I come.” This coming of Christ, what it was and wherein it did consist, was declared before. It was by assuming the body that was prepared for him. This was the foundation of the whole work he had to do, wherein he came forth like the rising sun, with light in his wings, or as a giant rejoicing to run a race.

The faith of the old testament was, that he was thus to come: and this is the life of the new, that he is come. They by whom this is denied do overthrow the faith of the gospel. This is the spirit of antichrist, 1 John 4:1-3. And this may be done two ways:

[1.] Directly and expressly;

[2.] By just consequence.

Directly it is done by them who deny the reality of his human nature, as many did of old, affirming that he had only an ethereal, aerial, or phantastical body; for if he came not in the flesh, he is not come at all. So also it is by them who deny the divine person of Christ, and his pre- existence therein, before the assumption of the human nature; for they deny that these are the words of him when resolved, and spoken before his coming. He that did not exist before in the divine nature, could not promise to come in the human. And indirectly it is denied by all those who, either in doctrines or practices, deny the ends of his coming; and they are many, which I shall not now mention.

It may be objected against this fundamental truth, ‘That if the Son of God would undertake this work of reconciliation between God and man, why did he not do the will of God by his mighty power and grace, and not by this way of coming in the flesh, which was attended with all dishonor, reproaches, sufferings, and death itself.'But besides what I have at large elsewhere discoursed concerning the necessity and suitableness of this way of his coming unto the manifestation of all the glorious properties of the nature of God, I shall only say, that God, and he alone, knew what was necessary unto the accomplishment of his will; and if it might have been otherwise effected, he would have spared his only Son, and not have given him up unto death.

(2.) The end for which he thus promiseth to come, is to do the will of God: “Lo, I come to do thy will, O God.” The will of God is taken two ways: First, for his eternal purpose and design, called “the counsel of his will,” Ephesians 1:11; and most commonly his “will” itself, the will of God as unto what he will do, or cause to be done. Secondly, for the declaration of his will and pleasure as unto what he will have us to do in a way of duty and obedience; that is, the rule of our obedience. It is the will of God in the former sense that is here intended; as is evident from the next verse, where it is said that “by this will of God we are sanctified;” that is, our sins were expiated according to the will of God. But neither is the other sense absolutely excluded; for the Lord Christ came so to fulfill the will of God's purpose, as that we may be enabled to fulfill the will of his command. Yea, and he himself had a command from God to lay down his life for the accomplishment of this work.

Wherefore this will of God, which Christ came to fulfill, is that which elsewhere is expressed by εὐδοκία, πρόθεσις, βουλὴ τοῦ θελήματος, Ephesians 1:5; Ephesians 1:11 etc.; his “good pleasure,” his” purpose, the “counsel of his will,” his “good pleasure which he purposed in himself;” that is, freely, without any cause or reason taken from us, to call, justify, sanctify, and save to the uttermost, or to bring them unto eternal glory. This he had purposed from eternity, to the praise of the glory of his grace. How this might be effected and accomplished, God had hid in his own bosom from the beginning of the world, Ephesians 3:8-9; so as that it was beyond the wisdom and indagation of all angels and men to make a discovery of. Howbeit, even from the beginning he declared that such a work he had graciously designed; and he gave in the first promise, and otherwise, some obscure intimations of the nature of it, for a foundation of the faith in them that were called. Afterwards God was pleased, in his sovereign authority over the church, for their good, and unto his own glory, to make a representation of this whole work in the institutions of the law, especially in the sacrifices thereof. But hereon the church began to think (at least many of them did so) that those sacrifices themselves were to be the only means of accomplishing this will of God, in the expiation of sin, with the salvation of the church. But God had now, by various ways and means, witnessed unto the church that indeed he never appointed them unto any such end, nor would rest in them; and the church itself found by experience that they would never pacify conscience, and that the strict performance of them was a yoke and burden. In this state of things, when the fullness of time was come, the glorious counsels of God, namely, of the Father, Son, and Spirit, brake forth with light, like the sun in its strength from under a cloud, in the tender made of himself by Jesus Christ unto the Father, “Lo, I come to do thy will, O God.” This, this is the way, the only way, whereby the will of God might be accomplished. Herein were all the riches of divine wisdom displayed, all the treasures of grace laid open, all shadows and clouds dispelled, and the open door of salvation evidenced unto all.

(3.) This will of God Christ came to do, τοῦ ποιῆσαι , to effect, “to establish and perfectly to fulfill it.” How he did so the apostle fully declareth in this epistle. He did it in the whole work of his mediation, from the susception of our nature in the womb, unto what he doth in his supreme agency in heaven at the right hand of God. He did all things to accomplish this eternal purpose of the will of God.

This seems to me the first sense of the place. Howbeit I would not, as I said before, exclude the former mentioned also; for our Lord in all that he did was the servant of the Father, and received especial command for all that he did. “This commandment,” saith he, “have I received of my Father.” Hence in this sense also he came to do the will of God. He fulfilled the will of his purpose, by obedience unto the will of his command. Hence it is added in the psalm, that he “delighted to do the will of God;” and that “his law was in the midst of his bowels.” His delight in the will of God, as unto the laying down of his life at the command of God, was necessary unto this doing of his will. And we may observe,

Obs. 15. The foundation of the whole glorious work of the salvation of the church was laid in the sovereign will, pleasure, and grace of God, even the Father. Christ came only to do his will.

Obs. 16. The coming of Christ in the flesh was, in the wisdom, righteousness, and holiness of God, necessary to fulfill his will, that we might be saved unto his glory.

Obs. 17. The fundamental motive unto the Lord Christ, in his undertaking the work of mediation, was the will and glory of God: “Lo, I come to do thy will.”

5. The last thing in this context is the ground and rule of this undertaking of the Lord Christ and this is the glory of the truth of God in his promises recorded in the Word: “In the volume of the book it is written of me, that I should fulfill thy will, O God.” There is a difficulty in these words, both as to the translation of the original text and as unto the application of them. And therefore critical observations have been multiplied about them; which it is not my way or work to repeat. Those that are learned know where to find them, and those that are not so will not be edified by them. What is the true meaning and intention of the Holy Spirit in them is what we are to inquire into.

The Socinian expositors have a peculiar conceit on this place. They suppose the apostle useth this expression, ἐν κεφαλίδι, to denote some especial chapter or place in the law. This they conjecture to be that of Deuteronomy 17:18-19: “And it shall be, when he” (the king to be chosen) “sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites: and it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them.” David, they say, spoke those words in the psalm; and it is nowhere said that he should come to do the will of God but in this place of Deuteronomy, as he was to be the king of that people. But there can be nothing more fond than this empty conjecture. For,

(1.) David is not at all intended in these words of the psalmist, any otherwise but as he was the penman of the Holy Ghost, and a type of Christ, on which account he speaks in his name. They are the words of Christ, which David was inspired by the Holy Ghost to declare and utter. Neither would David speak these words concerning himself; because he that speaks doth absolutely prefer his own obedience, as unto worth and efficacy, before all God's holy institutions: he presents it unto God, as that which is more useful unto the church than all the sacrifices which God had ordained. This David could not do justly.

(2.) There is nothing spoken in this place of Deuteronomy concerning the sacerdotal office, but only of the regal. And in this place of the psalmist there is no respect unto the kingly office, but only unto the priesthood; for comparison is made with the sacrifices of the law. But the offering of these sacrifices was expressly forbidden unto the kings; as is manifest in the instance of king Uzziah, 2 Chronicles 26:18-20. Besides, there is in that place of Deuteronomy no more respect had unto David than unto Saul, or Jeroboam, or any other that was to be king of that people. There is nothing in it that belongs unto David in a peculiar manner.

(3.) The words there recorded contain a mere prescription of duty, no prediction of the event; which for the most part was contrary unto what is required. But the words of the psalmist are a prophecy, a divine prediction and promise, which must be actually accomplished. Nor doth our Lord Christ in them declare what was prescribed unto him, but what he did undertake to do, and the record that was made of that undertaking of his.

(4.) There is not one word in that place of Moses concerning the removal of sacrifices and burnt-offerings; which, as the apostle declares, is the principal thing intended in those of the psalmist. Yea, the contrary, as unto the season intended, is expressly asserted; for the king was to read in the book of the law continually, that he might observe and do all that is written therein, a great part whereof consists in the institution and observation of sacrifices.

(5.) This interpretation of the words utterly overthrows what they dispute for immediately before; that is, that the entrance mentioned of Christ into the world, was not indeed his coming into this world, but his going out of it, and entering into heaven. For it cannot be denied but that the obedience of reading the law continually, and doing of it, is to be attended unto in this world, and not in heaven; and this they seem to acknowledge, so as to recall their own exposition. Other absurdities, which are very many in this place, I shall not insist upon.

᾿Εν κεφαλίδι, we with many others render, in answer unto the Hebrew, “in the volume” or “roll.” Ribera contends that this translation of the word, “the volume” or “roll of the book,” is absurd ‘“Because,” saith he, “the book itself was a volume or a roll; and so it is as if he had said, in the roll of the roll.” But סֵפֶר, which we translate a “book,” doth not signify a book as written in a roll, but only an enunciation or declaration of any thing. We now call any book of greater quantity a volume. But מְגִלָּה is properly a “roll;” and the words used by the psalmist do signify that the declaration of the will of God made in this matter was written in a roll, the roll which contains all the revelations of his mind. And the word used by the apostle is not remote from this signification, as may be seen in sundry classic authors; κεφαλίς, “volumen;” because a roll is made round, after the fashion of the head of a man. As the book itself was one roll, so the head of it, the beginning of it, amongst the first things written in it, is this recorded concerning the coming of Christ to do the will of God. This includeth both senses of the word; in the head, in the beginning of the roll, namely, of that part of the Scripture which was written when David penned this psalm. Now this can be no other but the first promise, which is recorded, Genesis 3:15. Then it was first declared, then it was first written and enrolled, that the Lord Christ, the Son of God, should be made of the seed of the woman, and in our nature come to do the will of God, and to deliver the church from that woful estate whereinto it was brought by the craft of Satan. In this promise, and the writing of it in the head of the volume, lies the verification of the psalmist's assertion, “In the volume of the book it is written.” Howbeit the following declarations of the will of God herein are not excluded, nor ought so to be. Hence are we herein directed unto the whole volume of the Law; for indeed it is nothing but a prediction of the coming, of Christ, and a presignification of what he had to do. ‘That book which God has given to the church as the only guide of its faith, the Bible; (that is, the book, all other books being of no consideration in comparison of it;) that book wherein all divine precepts and promises are enrolled or recorded: in this book, in the volume of it, this is the principal subject, especially in the head of the roll, or the beginning of it, namely, in the first promise, it is so written of me.'God commanded this great truth of the coming of Christ to be so enrolled, for the encouragement of the faith of them that should believe. And we may observe, that,

Obs. 18. God's records in the roll of his book are the foundation and warranty of the faith of the church, in the Head and members.

Obs. 19. The Lord Christ, in all that he did and suffered, had continual respect unto what was written of him. See Matthew 26:24.

Obs. 20. In the record of these words,

(1.) God was glorified in his truth and faithfulness,

(2.) Christ was secured in his work, and the undertaking of it.

(3.) A testimony was given unto his person and office.

(4.) Direction is given unto the church, in all wherein they have to do with God, what they should attend unto, namely, what is written.

(5.) The things which concern Christ, the mediator, are the head of what is contained in the same records.