A53696:1327
Exercitations on the Epistle to the Hebrews
Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole economy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the ancient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...
London: printed by Robert White for Nathaniel Ponder, 1668
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§ 39 The case of the Priest wherein this Sacrifice was allowed him, is expressed in the same place, with words somewhat ambiguous: if [Greek or Hebrew]; if he sin according to the sin of the people, so we; Castalio renders the passage, si Sacerdos inunctus deliquerit in noxiam populi; if the Anointed Priest so sin, as to bring guilt upon, or damage unto the people. As Achan did, and David also. Vulg. Lat. delinquere faciens populum; causing the people to sin; which is another sense of the words. And this sense the Jews generally embrace. For they apply this sinning of the Anointed Priest, unto his teaching the people amiss; causing them to err thereby, so Aben Ezra, and others on the place, who are followed by many of ours. But if this be so, the Priest was not allowed the benefit of this Sacrifice of the Sin-offering, for any sin of his own, but only when he caused the people to sin also, which would render his condition worse than theirs, and is contrary unto that of our Apostle; that the Priest was to offer for his own sins, and then for the sins of the people. I would there, in [Greek or Hebrew] take [Greek or Hebrew] for [Greek or Hebrew] and render it with our Translators, according to; when he sinned as another man of the people; their Place and Office, not freeing them from the common sins of other men. And so our Apostle seems to expound this place; Heb. 5.2, 3. The Priests of the Law were compassed with infirmities, and by reason thereof, had need to offer Sin-offerings for their own sin, as well as for the sins of the people; seeing he also sinned [Greek or Hebrew], according to the sin of the people. But it is otherwise now saith he, with the people of God, Chap. 7. v. 26, 27. Our High Priest being holy, harmless, undefiled, and separate from sinners, that is, not sinning according to the sins of the people, as the Priests did of old.
§ 39 The case of the Priest wherein this Sacrifice was allowed him, is expressed in the same place, with words somewhat ambiguous: if 〈non-Latin alphabet〉; if he sin according to the sin of the people, so we; Castalio renders the passage, si Sacerdos inunctus deliquerit in noxiam populi; if the Anointed Priest so sin, as to bring guilt upon, or dammage unto the people. As Achan did, and David also. Vulg. Lat. delinquere faciens populum; causing the people to sin; which is another sense of the words. And this sense the Jews generally embrace. For they apply this sinning of the Annointed Priest, unto his teaching the people amiss; causing them to err thereby, so Aben Ezra, and others on the place, who are followed by many of ours. But if this be so, the Priest was not allowed the benefit of this Sacrifice of the Sin-offering, for any sin of his own, but only when he caused the people to sin also, which would render his condition worse than theirs, and is contrary unto that of our Apostle; that the Priest was to offer for his own sins, and then for the sins of the people. I would there, in take for and render it with our Translators, according to; when he sinned as another man of the people; their Place and Office, not freeing them from the common sins of other men. And so our Apostle seems to expound this place;