Hebrews 9:6,7

Having given an account of the structure or fabric of the tabernacle in the two parts of it, and the furniture of those several parts distinctly, to complete his argument the apostle adds in these verses the consideration of the uses they were designed unto in the service of God. For in the application of these things unto his purpose and the argument he designeth from them, both of these in conjunction, namely, the structure of the tabernacle with its furniture, and the services performed therein, were to be made use of.

Hebrews 9:6. Τούτων δὲ οὕτω κατεσκευασμένων, εἰς μὲν τὴν πρώτην σκηνὴν διαπαντὸς εἰσίασιν οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες· εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεὺς, οὐ χωρὶς αἵματος, ὅ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων. [3]

[3] TRANSLATION. Instead of the past tense, “ went,” it seems agreed that “ enter,” and “ entereth” should be substituted; as also, verse 9, “ can” instead of “ could;” and Hebrews 10:1, “ offer” instead of” offered.” The tense sheds light on the date of the epistle, as written before the destruction of the temple. ED.

Τούτων δὲ οὕτω κατεσκευασμένων . Vulg. Lat., “his vero ita compositis;” “so composed,” “so framed and put together.” Syr., הֲיַי דְּהָכַנָּא מְתַקְנֵן, “quae ira disposita erant,” “which things were so disposed;” altering the absolute construction of the words, and carrying on the sense of the former [verse] thus far. Others, “his vero ita ordinatis,” “ita praeparatis;” “thus ordered,” “thus prepared,” “thus ordained.” “Ornatis,” “adorned.” Beza, “constructis.” Κατασκευὰζω is the ordering, placing, or fixing of vessels, or any materials prepared for use.

Εἰς τὴν προώτην σκηνὴν. Vulg. Lat., “in priori tabernaculo;” for “in prius tabernaculum.” Syr., לְמַשְׁכְנָא בַּיְיָא, “into the outward tabernacle;” that is, of those parts mentioned by the apostle.

Διαπαντός. Vulg. Lat., “semper,” “always.” Syr., בְּכֻלאּזְכַן, “in omni ternpore;” others generally, “quovis tempore;” “at every season,” at any time, as occasion required.

Τὰς λατρείας ἐπιτελοῦντες. Vulg. Lat., “sacrificiorum officia consummantes,” “perfecting to this part” or “offices of the sacrifices;” but the sacrifices belonged not at all unto the duties of the tabernacle. Syr., וַמַשַׁלְמִין הֲוַו תֶּשְׁמֶשְׁתְּהוּן, “and they were perfecting their ministry.” “Ritus obeuntes,” “cultus obeuntes;” Beza, “ritus cultus obeuntes;” “performing the rites of sacred worship.”

Εἰς δὲ τὴν δευτέραν. Vulg. Lat., “in secundo autem.” Syr., דַּלְגַו מֶנֵהּ לְמַשְׁכְּנָא דֵּין, “and into the tabernacle that was within it,” or “within the other.” “In secundum autem,” “sed in alterum;” “but into the second,” or “the other.”

῞Απαξ. Syr., חֲדָא הוּ; which Boderus renders substantively, “unum est,” “that inward tabernacle was one.” But the reference is unto what follows, and is better rendered adverbially, “semel,” “once.”

Οὐ χωρὶς αἵματος, “non sine sanguine.” Syr., “cum sanguine illo,” “with that blood.”

῞Ο προσφέρει. Vulg. Lat., Eras., “quem offert;” Syr., “which he was offering,” “which he offereth.” ῾Υπὲρ ἑαυτοῦ καὶ τῶν λαοῦ ἀγνοημάτων. Vulg. Lat., pro sua et populi ignorantia;” very corruptly. Syr., חֲלָף נַפְשֵׁה וַחֲלָף סַכְלוּתֵהּ דְּעַמָּא “for his own soul, and the errors of the people;” rightly.

Hebrews 9:6. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God.] But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people.

I follow the common translation, but shall take notice of what it seems defective in. And there is in the words,

First, A supposition of what was before declared, as the foundation of what he was now further to assert: “Now when these things were thus ordained.” And there is therein,

1. The manner of the inference;

2. The subject spoken of;

3. What is spoken of it:

1. The manner of the inference is the particle δέ, which we ponder “now when;” “ vero,” “ but.” “Now when” is included in the tense of the participle,

2. The subject spoken of, τούτων, “these things;” that is, the things spoken of in the precedent verses, namely, the two parts of the tabernacle, and the sacred furniture of them.

3. That which is affirmed of them is, that they were “ordained.” And the manner thereof is also added, that they were “thus ordained,” κατεσκευασμένων. Beza once rendered it by “ordinatis;” whom I suppose ours follow, rendering it by “ordained.” But “ordinatis” is rather

“ordered'than “ordained.” “To be ordained,” signifies the appointment and designation of them; and so they were ordained of God: but that which is here expressed is their building, framing, finishing, and disposition into their actual order. So the word is used for the making of the tabernacle, verse 2: “A tabernacle was made.” ‘These things being prepared, made, and finished.'The preparation, structure, and finishing of the tabernacle, and all its utensils, with their disposition into their sacred order, are respected in this word. They were “disposed” οὕτω, “thus;” that is, in the manner declared, that the tabernacle should consist of two parts, that the one should contain such and such holy utensils, and the other those of another sort.

Secondly, When these things were thus prepared and ordered, they stood not for a magnificent show, but were designed unto constant use in the service of God. This the apostle declares, in the same order wherein he had described the parts of the tabernacle in their distribution into the first and the second, the outward and inward tabernacle.

As to the first tabernacle, wherein were the candlestick, and the table, and the shew-bread, he declares the use of it,

1. With respect unto the persons for whose ministry it was ordained;

2. Of that ministry itself;

3. Of the time and season of its performance.

1. The persons who administered therein were the priests. They, and they alone, entered into the sanctuary. All others were forbidden to approach unto it, on pain of excision. These priests, who had this privilege, were all the posterity of Aaron, unless they fell under exception by some legal incapacitating blemish. For a long time, that is, from the preparing of the tabernacle unto the building of the temple, they administered in this sanctuary promiscuously, under the care of God and directions of the high priest. For the inspection of the whole was committed in an especial manner unto the high priest, Numbers 4:16; Zechariah 3:7; yea, the actual performance of the daily service of this part of the sanctuary was in the first place charged on him, Exodus 27:21. But the other priests being designed to help and assist him on all occasions, this service in process of time was wholly devolved on them. And if the high priest did at any time minister in this part of the sanctuary, he did it not as the high priest, but as a priest only, for all his peculiar service belonged unto the most holy place.

In process of time, when the priests of the posterity of Aaron were multiplied, and the services of the sanctuary were to be increased by the building of the temple, wherein instead of one candlestick there were ten, David, by God's direction, cast all the priests into twenty-four courses or orders, that should serve in their turns, two courses in a month; which rule continued unto the destruction of the second temple, 1 Chronicles 24; Luke 1:5. And he did it for sundry ends:

(1.) That none of the priests of the posterity of Aaron might be utterly excluded from this privilege of approaching unto God in the sanctuary; and if they had been, it is likely they would have disposed of themselves into other ways and callings, and so have both neglected and defiled the priesthood.

(2.) That there might be no neglect at any time in the solemn ministry, seeing that which lies on all promiscuously is too often neglected by all. For although the high priest was to “keep the charge, to judge the house, and to keep the courts,” Zechariah 3:7, and so take care for the due attendance unto the daily ministration; yet was the provision more certain, when, being ordained by law, or by divine institution, all persons concerned herein knew the times and seasons wherein they might and wherein they ought to attend on the altar. These were the officers that belonged unto the sanctuary, the persons who alone might enter into it on a sacred account. And when the structure of the whole was to be taken down, that it might be removed from one place to another, as it was frequently in the wilderness, the whole was to be done by the priests, and all the holy utensils covered, before the Levites were admitted to draw nigh to carry them, so as they might not touch them at all, Numbers 4:15. Yet must it be observed, that although this was the peculiar service of the priests, yet was it not their only service. Their whole sacred employment was not confined unto this their entrance into the sanctuary. There was a work committed unto them, whereon their whole service in the sanctuary did depend. This was the offering of sacrifices; which was accomplished in the court without, on the brazen altar before the door of the tabernacle: which belonged not unto the purpose of the apostle in this place.

This was the great privilege of the priests under the old testament, that they alone might and did enter into the sanctuary, and make an approach unto God. And this privilege they had as they were types of Christ, and no otherwise. But withal it was a great part and a great means of that state of servitude and fear wherein the people or the body of the church was kept. They might not so much as come nigh the pledges of God's presence; it was forbidden them under the penalty of death and being cut off; whereof they sadly complained, Numbers 17:12-13.

This state of things is now changed under the gospel. It is one of the principal privileges of believers, that, being made kings and priests unto God by Jesus Christ, this distinction as unto especial gracious access unto God is taken away, Revelation 1:5-6; Ephesians 2:18; Romans 5:2. Neither doth this hinder but that yet there are and ought to be officers and ministers in the house of God, to dispense the holy things of it, and to minister in the name of Christ, For in their so doing they do not hinder, but promote, the approach of the church into the presence of God; which is the principal end of their office. And as this is their peculiar honor, for which they must be accountable, Hebrews 13:17; so the church of believers itself ought always to consider how they may duly improve and walk worthy of this privilege, purchased for them by the blood of Christ.

2. The general foundation of the service of these priests in the sanctuary was, that they went or entered into it, εἰσίασιν. This also itself was a divine ordinance. For this entrance both asserted their privilege, all others being excluded on pain of death, and gave hounds unto it. Hereinto they were to enter; but they were to go ‘no farther: they were not to go into or look into the most holy place, nor to abide in the sanctuary when the high priest entered into it; which the apostle here hath an especial regard unto. They entered into the first tabernacle, but they went no farther. Hereinto they entered through the first veil, or the covering of the door of the tabernacle, Exodus 26:36-37. Through that veil, by turning it aside, so as that it closed immediately on their entrance, the priests entered into the sanctuary. And this they were to do with an especial reverence of the presence of God; which is the principal design of that command, “Ye shall reverence my sanctuary,” Leviticus 19:30: which is now supplied by the holy reverence of the presence of God in Christ which is in all believers. But moreover, the equity of the command extends itself unto that especial reverence of God which we ought to have in all holy services. And although this be not confined unto any postures or gestures of the body, yet those that naturally express a reverential frame of spirit are necessary unto this duty.

3. The time of this their entrance into the sanctuary to discharge their service is expressed. They entered it διαπαντός : that is, χρόνου, “quovis tempore;” “always,” say we; “jugiter,” that is, “every day.” There was no divine prohibition as unto any days or times wherein they might not enter into the sanctuary, as there was with respect unto the entrance of the high priest into the most holy place, which was allowed only once a year. And the services that were required of them made it necessary that they should enter into it every day. But the word doth not absolutely signify “every day,” seeing there was a special service for which they entered only once a- week; but “always,” is “at all times,” as occasion did require. There was also an especial service, when the high priest entered into the sanctuary, which was neither daily nor weekly, but occasional; which is mentioned, Leviticus 4:6-7. For when the anointed priest was to offer a sacrifice for his own sins, he was to carry some of the blood of it into the sanctuary, and sprinkle it towards the veil that was before the most holy place. This he was to do seven times; which is a mystical number, denoting that perfect atonement and expiation of sin which was to be made by the blood of Christ. But this being an occasional service, the apostle seems to have had no respect unto it.

4. The service itself performed by them is expressed: Τὰς λατρείας ἐπιτελοῦντες, “Accomplishing the services.” The expression is sacred, respecting mystical rites and ceremonies, such as were the things here intended: ‘Officiating in the ministry of the sacred ceremonies.'For ἐπιτελοῦντες is not “perfecting” or “accomplishing” only, but “sacredly ministering:” ‘In discharge of the priestly office, accomplishing the sacred services committed unto them.'And these services were of two sorts: (1.) Daily. (2.) Weekly.

(1.) Their daily services were two:

[1.] The dressing of the lamps of the candlestick, supplying them with the holy oil, and taking care of all things necessary unto the cleansing of them, that their light might be preserved. This was done morning and evening, a continual service in all generations, the service of the candlestick, λατρεία.

[2.] The service of the golden altar, the altar of incense in the midst of the sanctuary, at the entrance of the most holy place, before or over against the ark of the testimony. Hereon the priests burned incense every day, with fire taken from the altar of burnt-offerings, that was in the court before the door of the tabernacle. This service was performed evening and morning, immediately after the offering of the daily sacrifice on the altar of burnt- offerings. And whilst this service was performed the people gave themselves to prayer without, with respect unto the sacrifices offered, Luke 1:10. For this offering of incense on the sacrifice, and that fired with a coal from the altar whereon the sacrifice was burned, was a type, as we have declared, of the intercession of Christ. For although they understood it not clearly in the notion, yet were true believers guided to express it in their practice. The time of the priest's offering incense they made the time of their own solemn prayers, as believing that the efficacy and acceptance of their prayers depended on what was typified by that incense, Psalms 141:2. These were the daily services. It is uncertain whether they were all performed at the same time or no; namely, those of the candlestick and the altar of incense. If they were, it should seem that they were done by no more but one priest at one time; that is, every morning and evening. For of Zacharias it is said, that” it was his lot to burn incense in the temple;” and no other was with him there when he saw the vision, Luke 1:8-9; Luke 1:21-22. Wherefore, whereas it is said in the institution of these things, “Aaron and his sons shall do this service,” it is intended that some one of them should do it at any one time.

(2.) The weekly service of the sanctuary was the change of the bread on the table of shew-bread. This was performed every Sabbath-day in the morning, and not else. Now all this daily service was typical. And that which it did represent was the continual application of the benefits of the sacrifice and whole mediation of Christ unto the church here in this world. That the tabernacle itself with the inhabitation of God therein was a type of the incarnation of the Son of God, we have showed before; and have also declared that all the utensils of it were but representations of his grace in the discharge of his office. He is the light and life of the church, the lamp and the bread thereof. The incense of his intercession renders all their obedience acceptable unto God. And therefore there was a continual application made unto these things without intermission every day. And we may thence observe, that,

Obs. A continual application unto God by Christ, and a continual application of the benefits of the mediation of Christ by faith, are the springs of the light, life, and comfort of the church.

Hebrews 9:7. “But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people.”

The use and service of the second part of the tabernacle, or the most holy place, which the apostle designeth principally to apply unto his present argument, are declared in this present verse. And he describes them,

1. By the person who alone might perform the service which belonged unto this part of the sanctuary; and this was the high priest.

2. By that which in general was required unto the other part of it; he went into it. This is not here expressed, but the sense of it is traduced from the foregoing verse. The other priests entered into the sanctuary, and the high priest into this; that is, he entered or went into it.

3. From the time and season of this his entrance, which was once a-year only; in opposition unto the entrance of the priests into the other part, which was at all times, every day.

4. By the manner of his entrance, or what he carried with him to administer or perform the holy service of the place, expressed negatively; not without blood, that is, with blood.

5. From the use of the blood which he so carried in with him; it was that which he offered for himself and the errors of the people.That which the apostle here respects and describes was the great anniversary sacrifice of expiation, whose institution, rites, and solemnities are at large declared, Leviticus 16. And herein,

1. The person designed unto this service was the “high priest alone,” and no other person, Leviticus 16:2; Leviticus 16:32. And he was to be so alone as that none were to attend, assist, or accompany him, in any part of the service. Yea, it was so far from it, that any person entered with him into the most holy place, that no one was allowed to be in the other part of the sanctuary, where he might so much as see the veil opened, or look in after him whilst he performed his service, verse 17. As all the people were kept out of the sanctuary and waited at the door whilst the priests entered daily into it; so all the priests were kept without the sanctuary whilst the high priest entered into the most holy place. Hence there was one always provided, who was next in succession unto that office, to perform this office in case of sickness or occasional pollutions of him who was actually high priest. And he was called “the second priest,” 2 Kings 25:18. From whence, in times of disorder and confusion, they had afterwards two high priests at once, John 18:13; John 18:24. Thus sacredly was the presence of God in the holy place made inaccessible, not only to all the people, but even unto all the priests themselves.

Some say that indeed the high priest went alone into the most holy place once a-year only, but with other priests and on other occasions he might enter oftener. But this is weak beneath consideration; for the express institution was, that he should go alone, and go but once. And this was that great truth which in this ordinance God stated unto the church, namely, that there is no entrance into the gracious presence of God but by the high priest. That the true high priest should take along all believers with him, and give them admission with boldness unto the throne of grace, was, as the apostle declares in the next verse, not as yet made known.

2. The way whereby he engaged into this service was, that he went into this holy place. This, as we observed before, is not here expressed, but is necessarily traduced from the foregoing verse. And it is his entrance through the veil that is intended; which also was a part of his service. For it was a type both of the entrance of Christ into heaven, and of our entrance by him unto the throne of grace, Hebrews 9:24; Hebrews 10:19-20. This was that veil which in the temple was rent from the top to the bottom upon the death of our Savior, Matthew 27:51. For hereby the way was laid open into the holy place, and the gracious presence of God discovered unto all that come unto him by Christ.

3. The time of this service is expressed, that it was only “once every year.” The first order unto this purpose was a prohibition or negative precept, that the high priest “should not come at all times into the holy place,” Leviticus 16:2; that is, not every day, as he did into the sanctuary, not at any time of his own choice. He might not choose, he might not appoint a time for the service of this holy place, whatever occasion he apprehended of it or necessity for it. Times of sacred worship are the Lord's, no less than the things of it. Our own stated times are no less disapproved by him than any other parts of sacred worship of our own finding out, 1 Kings 12:32-33. And as this time of the entrance of the high priest into the most holy place was limited unto “once every year,” which our apostle observes; so the precise day of the year was determined by the law. It was fixed unto “the tenth day of the seventh month,” or Tisri; which, reckoning from Nisan, the beginning of their ecclesiastical year, answers unto our September. This was the great day of atonement, which with the fast of it ensued thereon, Leviticus 16:29.

But whereas it is said that he entered “once every year,” the meaning is, that upon one day in the year only he did so, and had liberty so to do: for it is evident that on that day he went twice into it; yea, it is most probable that he did so four times. He had three offerings or sacrifices to offer on the day of expiation.

The First was of a bullock and a ram, for himself and his household, Leviticus 16:3. This the apostle notes distinctly, “which he offered for himself.”

Secondly, a goat, for a sin-offering, which he offered for the people, for “the errors of the people,” Leviticus 16:9.

Thirdly, the service of the scape-goat, which also had the nature of a sacrifice, Leviticus 16:10. Of the first two, whose blood was offered on the altar, it is said distinctly that he carried of the blood into the most holy place. He did so, first that of the bullock and the ram, before he offered the goat for the sins of the people. He killed not the goat until he came out of the holy place, after he had carried in the blood of the sacrifice for himself, Leviticus 16:11-14. After this he carried in the blood of the goat that was offered for the sins of the people, Leviticus 16:15. So that of necessity he must enter twice distinctly on that one day into the most holy place.

Yea, it is most probable and almost very certain, that he entered into it four times on that day. For before he carried in the blood, he was to go in with the incense to make a cloud over the mercy-seat. And it is evident that he could not carry in the incense and the blood at the same time: for when he went in with the incense, he had in one hand a censer full of burning coals from the altar, and he so carried it, that besides both his hands were filled with incense, Leviticus 16:12; so that he could carry no blood with him at that time. And when he carried in the blood also, both his hands were in like manner employed. For with the finger of one he was to sprinkle the blood upon and before the mercy-seat: whence it is of necessity that he must have had the blood which he sprinkled in his other hand; for he was to sprinkle it seven times, which could not be done with the blood that was at once upon the finger wherewith he sprinkled it. Wherefore this” once every year” is on one day only; for that day he entered four times into the holy place within the veil, as is plain in the order of the service according unto its institution.

When all this was done, that there might be a full representation of the atonement to be made by the Lord Christ, and of the plenary remission of sins by his blood, the high priest laid all the sins of the people on the head of the scape-goat, which carried them away into the wilderness of everlasting oblivion, Leviticus 16:20-22.

As these institutions were multiplied to typify the one single sacrifice and oblation of the body of Christ, because of the imperfection inseparable from the nature of earthly things, whereby no one of them could absolutely represent it; so in this distinction and distribution of them, the condescension, love, and grace of God, were adorable and glorious. For in the shedding of the blood of the sacrifice, and offering it by fire on the altar, he plainly declared the imputation of the guilt of their sins unto the sacrifice, its bearing of them, and the expiation of their guilt thereby. By carrying of the blood into the holy place, he testified his acceptance of the atonement made, and his reconciliation unto the people. And hereon the full remission and pardon of all their sins, no more to be had in remembrance, was manifested, in the sending away of the scape-goat into the wilderness. Hence the Jews have a saying, that on the day of expiation all Israel were made as innocent as in the day of creation. How all this was accomplished in and by the sacrifice of Christ must be afterwards declared.

4. As to the nature of this service, the apostle tells us that it was “not without blood.” tie so expresseth it to show the impossibility of entering into the holy place any otherwise. And from hence he takes his ensuing argument of the necessity of the death and blood-shedding of the mediator or high priest of the new testament. “Not without blood;” as he might not do it otherwise, so he did it by blood. And this was the manner of the service: After the high priest had filled the most holy place with a cloud of incense, he returned to the altar of burnt-offerings without the tabernacle, where the sacrifice had been newly slain; and whilst the blood of the beast was fresh, and as it were living, Hebrews 10:20, he took of it in his hand, and entering again into the holy place, he sprinkled it seven times with his finger towards the mercy-seat, Leviticus 16:11-14. And there is, as was said, an emphasis in the expression, “Not without blood,” to manifest how impossible it was that there should be an entrance into the gracious presence of God without the blood of the sacrifice of Christ. The only propitiation for sins is made by the blood of Christ; and it is by faith alone that we are made partakers thereof, Romans 3:25-26.

5. This blood is further described by the use of it; “which he offered.” Where or when he offered it, is not expressed. In the most holy place there was no use of this blood, but only the sprinkling of it; but the sprinkling of blood was always consequential unto the offering or oblation properly so called. For the oblation consisted principally in the atonement made by the blood at the altar of burnt-offerings. It was given and appointed for that end, to make atonement with it at that altar, as is expressly affirmed, Leviticus 17:11. After this, it was sprinkled for purification. Wherefore, by προσφέρει, the apostle here renders the Hebrew הֵבִיא, used in the institution, Leviticus 16:15; which is only to bring, and not to offer properly. Or he hath respect unto the offering of it that was made at the altar without the sanctuary. The blood which was there offered he brought a part of it with him into the most holy place, to sprinkle it, according unto the institution.

6. The apostle declares for whom this blood was offered. And this was “for himself and the people;” first for himself, and then for the people. For he hath respect unto the distinct sacrifices that were to be offered on that day. The first was of a bullock and a ram; which was for himself. And this argued, as the apostle observes, the great imperfection of that church-state. They could have no priest to offer sacrifices for the sins of the people, but he must first offer for himself, and that the blood of other creatures. But the true high priest was to offer his own blood; and that not for himself at all, but for others only.

(1.) He offered “for himself;” that is, for his own sins, Leviticus 16:6. Wherefore the Vulg. Lat. reads the words, “pro sua et populi ignorantia,” very corruptly, changing the number of the substantive; but very truly applying ἀγνοημάτων to the priest as well as unto the people. Others would supply the words by adding τῶν before ἑαυτοῦ, and so repeat ἀγνοημάτων . But the apostle expresseth the words of the institution, אֲשֶׁראּלוֹ, “which for himself,” leaving the application unto the series of the context and the nature of the service: “For himself;” that is, his own sins.

(2.) The blood was offered also “for the people;” that is, the people of Israel, the people of God, the church, the whole congregation. And as the high priest herein bore the person of Christ, so did this people of all the elect of God, who were represented in them and by them. It was that people, and not the whole world, that the high priest offered for; and it is the elect people alone for whom our great high priest did offer and doth intercede.

7. That which he offered for. It was their “ errors,” or their sins. The Socinians, some of them, not for want of under standing, but out of hatred unto the true sacrifice of Christ, contend from hence that the anniversary sacrifice on the great day of expiation, the principal representation of it, was only for sins of ignorance, of imbecility and weakness. But it is a fond imagination; at least the argument from these words for it is so. For besides that the Scripture calls all sins by the name of “errors,” Psalms 19:12; Psalms 25:7; and the worst, the most provoking of all sins, is expressed by “erring in heart,” Psalms 95:10; and the LXX. frequently render “to sin” by ἀγνοεῖν, 2 Chronicles 16:9; 1 Samuel 26:21; Hosea 4:16, etc; besides, I say, this application of the word elsewhere unto all sorts of sins, in the enumeration of those errors of the people which the high priest offered for they are said to be “all their iniquities,” and “all their transgressions in all their sins,” Leviticus 16:21. Wherefore to offer for the “errors” of the people, is to offer for “all their sins,” of what nature soever they were. And they are thus called, because indeed there is no such predominancy of malice in any sin in this world as wherein there is not a mixture of error, either notional or practical, of the mind or of the heart, which is the cause or a great occasion of it. See 1 Timothy 1:13; Matthew 12:31-32. Here, indeed, lies the original of all sin. The mind being filled with darkness and ignorance, alienates the whole soul from the life of God. And as it hath superadded prejudices, which it receives from corrupt affections, it yet neither directs nor judgeth aright, as unto particular acts and duties, under all present circumstances. And what notions of good and evil it cannot but retain, it gives up in particular instances unto the occasions of sin. Wherefore,

Obs. 1. Spiritual illumination of the mind is indispensably necessary unto our walking with God.

Obs. 2. Those who would be preserved from sin, must take care that spiritual light do always bear sway in their minds. And therefore,

Obs. 3. Constantly to watch against the prevalency of corrupt prejudices and affections in their mind. And,

Obs. 4. When the light of the mind is solicited by temptations to suspend its conduct and determination on present circumstances, to know that sin lies at the door; this is its last address for admission. And,

Obs. 5. If error grow strong in the heart through the love of sin, truth will grow weak in the mind as to the preservation of the soul from it. And,

Obs. 6. Nothing ought to influence the soul more unto repentance, sorrow, and humiliation for sin, than a due apprehension of the shameful error and mistake that is in it.