But in those sacrifices there is a remembrance again made of sins every year.

But in those'sacrifices there is a remembrance made of sins year by year.

But in them there is made a commemoration of sins every year.

But in these there is a calling to mind of sins yearly.

But in those sacrifices there is a remembrance made of sins year by year.

but in those sacrifices is a remembrance of sins every year,

But in those sacrifices sins are recalled to memory year after year.

But year by year there is a memory of sins in those offerings.

Instead, in these things, a commemoration of sins is made every year.

But, on the contrary, these sacrifices recall their sins to mind year after year.

Atqui in his fit quotannis commemoratio peccatorum.

A remembrance again, etc. Though the Gospel is a message of reconciliation with God, yet it is necessary that we should daily remember our sins; but what the Apostle means is, that sins were brought to remembrance that guilt might be removed by the means of the sacrifice then offered. It is not, then, any kind of remembrance that is here meant, but that which might lead to such a confession of guilt before God, as rendered a sacrifice necessary for its removal. Such is the sacrifice of the mass with the Papists; for they pretend that by it the grace of God is applied to us in order that sins may be blotted out. But since the Apostle concludes that the sacrifices of the Law were weak, because they were every year repeated in order to obtain pardon, for the very same reason it may be concluded that the sacrifice of Christ was weak, if it must be daily offered, in order that its virtue may be applied to us. With whatever masks, then, they may cover their mass, they can never escape the charge of an atrocious blasphemy against Christ.

But in those sacrifices there is a remembrance again made of sins every year - The reference here is to the sacrifices made on the great day of atonement. This occurred once in a year. Of course as often as a sacrifice was offered, it was an acknowledgment of guilt on the part of those for whom it was made. As these sacrifices continued to be offered every year, they who made the offering were reminded of their guilt and their desert of punishment. All the efficacy which could be pretended to belong those sacrifices, was that they made expiation for the past year. Their efficacy did not extend into the future, nor did it embrace any but those who were engaged in offering them. These sacrifices, therefore, could not make the atonement which man needed. They could not make the conscience easy; they could not be regarded as a sufficient expiation for the time to come, so that the sinner at any time could plead an offering which was already made as a ground of pardon, and they could not meet the wants of all people in all lands and at all times. These things are to be found only in that great sacrifice made by the Redeemer on the cross.

But in those sacrifices,.... The Arabic version reads, "but in it"; that is, in the law; but the Syriac version reads, and supplies, as we do, , "in those sacrifices", which were offered every year on the day of atonement:
there is a remembrance of sins made again every year; of all the sins that were committed the year past, and even of those that were expiated typically by the daily sacrifice, and others that had been offered; which proves the imperfection and insufficiency of such sacrifices: there was a remembrance of sins by God, before whom the goats were presented, their blood was sprinkled, and the people cleansed, Leviticus 16:7 and there was a remembrance of them by the people, who, on that day, afflicted their souls for them, Leviticus 16:29 and there was a remembrance of them by the high priest, who confessed them over, and put them upon the head of the goat, Leviticus 16:21 by which it was owned, that these sins were committed; that they deserved death, the curse of the law; that the expiation of them was undertook by another, typified by the goat; that this was not yet done, and therefore there was no remission, but a typical one, by these sacrifices; but that sins remained, and required a more perfect sacrifice, which was yet to be offered up. Legal sacrifices were so far from inducing an oblivion of sins, that they themselves brought them to remembrance, and were so many acknowledgments of them. Though Philo the Jew thinks the contrary, and gives this as a reason why the heart and brain were not offered in sacrifice, because
"it would be foolish, that the sacrifices should cause, not a forgetfulness of sins, but a remembrance of them (q).''
(q) De Victimis, p. 841.

But--so far from those sacrifices ceasing to be offered (Hebrews 10:2).
in, &c.--in the fact of their being offered, and in the course of their being offered on the day of atonement. Contrast Hebrews 10:17.
a remembrance--a recalling to mind by the high priest's confession, on the day of atonement, of the sins both of each past year and of all former years, proving that the expiatory sacrifices of former years were not felt by men's consciences to have fully atoned for former sins; in fact, the expiation and remission were only legal and typical (Hebrews 10:4, Hebrews 10:11). The Gospel remission, on the contrary, is so complete, that sins are "remembered no more" (Hebrews 10:17) by God. It is unbelief to "forget" this once-for-all purgation, and to fear on account of "former sins" (2-Peter 1:9). The believer, once for all bathed, needs only to "wash" his hands and "feet" of soils, according as he daily contracts them, in Christ's blood (John 13:10).

There is a public commemoration of the sins both of the last and of all the preceding years; a clear proof that the guilt thereof is not perfectly purged away.