The Priesthood of Christ. A. D. 62.
1 For the law having a shadow of good things to come, and not the
very image of the things, can never with those sacrifices which they offered
year by year continually make the comers thereunto perfect. 2 For then
would they not have ceased to be offered? because that the worshippers
once purged should have had no more conscience of sins. 3 But in those
sacrifices there is a remembrance again made of sins every year. 4 For
it is not possible that the blood of bulls and of goats should take away
sins. 5 Wherefore when he cometh into the world, he saith, Sacrifice and
offering thou wouldest not, but a body hast thou prepared me: 6 In burnt
offerings and sacrifices for sin thou hast had no pleasure.
Here the apostle, by the direction of the Spirit of God, sets himself
to lay low the Levitical dispensation; for though it was of divine appointment,
and very excellent and useful in its time and place, yet, when it was set
up in competition with Christ, to whom it was only designed to lead the
people, it was very proper and necessary to show the weakness and imperfection
of it, which the apostle does effectually, from several arguments. As,
I. That the law had a shadow, and but a shadow, of good things to come;
and who would dote upon a shadow, though of good things, especially when
the substance has come? Observe, 1. The things of Christ and the gospel
are good things; they are the best things; they are best in themselves,
and the best for us: they are realities of an excellent nature. 2. These
good things were, under the Old Testament, good things to come, not clearly
discovered, nor fully enjoyed. 3. That the Jews then had but the shadow
of the good things of Christ, some adumbrations of them; we under the gospel
have the substance.
II. That the law was not the very image of the good things to come.
An image is an exact draught of the thing represented thereby. The law
did not go so far, but was only a shadow, as the image of a person in a
looking-glass is a much more perfect representation than his shadow upon
the wall. The law was a very rough draught of the great design of divine
grace, and therefore not to be so much doted on.
III. The legal sacrifices, being offered year by year, could never make
the comers thereunto perfect; for then there would have been an end of
offering them, v. 1, 2. Could they have satisfied the demands of justice,
and made reconciliation for iniquity,--could they have purified and pacified
conscience,--then they had ceased, as being no further necessary, since
the offerers would have had no more sin lying upon their consciences. But
this was not the case; after one day of atonement was over, the sinner
would fall again into one fault or another, and so there would be need
of another day of atonement, and of one every year, besides the daily ministrations.
Whereas now, under the gospel, the atonement is perfect, and not to be
repeated; and the sinner, once pardoned, is ever pardoned as to his state,
and only needs to renew his repentance and faith, that he may have a comfortable
sense of a continued pardon.
IV. As the legal sacrifices did not of themselves take away sin, so
it was impossible they should, v. 4. There was an essential defect in them.
1. They were not of the same nature with us who sinned. 2. They were not
of sufficient value to make satisfaction for the affronts offered to the
justice and government of God. They were not of the same nature that offended,
and so could not be suitable. Much less were they of the same nature that
was offended; and nothing less than the nature that was offended could
make the sacrifice a full satisfaction for the offence. 3. The beasts offered
up under the law could not consent to put themselves in the sinner's room
and place. The atoning sacrifice must be one capable of consenting, and
must voluntarily substitute himself in the sinner's stead: Christ did so.
V. There was a time fixed and foretold by the great God, and that time
had now come, when these legal sacrifices would be no longer accepted by
him nor useful to men. God never did desire them for themselves, and now
he abrogated them; and therefore to adhere to them now would be resisting
God and rejecting him. This time of the repeal of the Levitical laws was
foretold by David (Ps. xl. 6, 7), and is recited here as now come. Thus
industriously does the apostle lay low the Mosaical dispensation.
The Priesthood of Christ. A. D. 62.
7 Then said I, Lo, I come (in the volume of the book it is written
of me,) to do thy will, O God. 8 Above when he said, Sacrifice and offering
and burnt offerings and offering for sin thou wouldest not, neither hadst
pleasure therein; which are offered by the law; 9 Then said he, Lo, I come
to do thy will, O God. He taketh away the first, that he may establish
the second. 10 By the which will we are sanctified through the offering
of the body of Jesus Christ once for all. 11 And every priest standeth
daily ministering and offering oftentimes the same sacrifices, which can
never take away sins: 12 But this man, after he had offered one sacrifice
for sins for ever, sat down on the right hand of God; 13 From henceforth
expecting till his enemies be made his footstool. 14 For by one offering
he hath perfected for ever them that are sanctified. 15 Whereof the Holy
Ghost also is a witness to us: for after that he had said before, 16 This
is the covenant that I will make with them after those days, saith the
Lord, I will put my laws into their hearts, and in their minds will I write
them; 17 And their sins and iniquities will I remember no more. 18 Now
where remission of these is, there is no more offering for sin.
Here the apostle raises up and exalts the Lord Jesus Christ, as high
as he had laid the Levitical priesthood low. He recommends Christ to them
as the true high priest, the true atoning sacrifice, the antitype of all
the rest: and this he illustrates,
I. From the purpose and promise of God concerning Christ, which are
frequently recorded in the volume of the book of God, v. 7. God had not
only decreed, but declared by Moses and the prophets, that Christ should
come and be the great high priest of the church, and should offer up a
perfect and a perfecting sacrifice. It was written of Christ, in the beginning
of the book of God, that the seed of the woman should break the serpent's
head; and the Old Testament abounds with prophecies concerning Christ.
Now since he is the person so often promised, so much spoken of, so long
expected by the people of God, he ought to be received with great honour
and gratitude.
II. From what God had done in preparing a body for Christ (that is,
a human nature), that he might be qualified to be our Redeemer and Advocate;
uniting the two natures in his own person, he was a fit Mediator to go
between God and man; a days-man to lay his hand upon both, a peace-maker,
to reconcile them, and an everlasting band of union between God and the
creature--"My ears hast thou opened; thou has fully instructed me, furnished
and fitted me for the work, and engaged me in it," Ps. xl. 6. Now a Saviour
thus provided, and prepared by God himself in so extraordinary a manner,
ought to be received with great affection and gladness.
III. From the readiness and willingness that Christ discovered to engage
in this work, when no other sacrifice would be accepted, v. 7-9. When no
less sacrifice would be a proper satisfaction to the justice of God than
that of Christ himself, then Christ voluntarily came into it: "Lo, I come!
I delight to do thy will, O God! Let thy curse fall upon me, but let these
go their way. Father, I delight to fulfil thy counsels, and my covenant
with thee for them; I delight to perform all thy promises, to fulfil all
the prophecies." This should endear Christ and our Bibles to us, that in
Christ we have the fulfilling of the scriptures.
IV. From the errand and design upon which Christ came; and this was
to do the will of God, not only as a prophet to reveal the will of God,
not only as a king to give forth divine laws, but as a priest to satisfy
the demands of justice, and to fulfil all righteousness. Christ came to
do the will of God in two instances. 1. In taking away the first priesthood,
which God had no pleasure in; not only taking away the curse of the covenant
of works, and canceling the sentence denounced against us as sinners, but
taking away the insufficient typical priesthood, and blotting out the hand-writing
of ceremonial ordinances and nailing it to his cross. 2. In establishing
the second, that is, his own priesthood and the everlasting gospel, the
most pure and perfect dispensation of the covenant of grace; this is the
great design upon which the heart of God was set from all eternity. The
will of God centers and terminates in it; and it is not more agreeable
to the will of God than it is advantageous to the souls of men; for it
is by this will that we are sanctified, through the offering of the body
of Jesus Christ once for all, v. 10. Observe, (1.) What is the fountain
of all that Christ has done for his people--the sovereign will and grace
of God. (2.) How we come to partake of what Christ has done for us--by
being sanctified, converted, effectually called, wherein we are united
to Christ, and so partake of the benefits of his redemption; and this sanctification
is owing to the oblation he made of himself to God.
V. From the perfect efficacy of the priesthood of Christ (v. 14): By
one offering he hath for ever perfected those that are sanctified; he has
delivered and will perfectly deliver those that are brought over to him,
from all the guilt, power, and punishment of sin, and will put them into
the sure possession of perfect holiness and felicity. This is what the
Levitical priesthood could never do; and, if we indeed are aiming at a
perfect state, we must receive the Lord Jesus as the only high priest that
can bring us to that state.
VI. From the place to which our Lord Jesus is now exalted, the honour
he has there, and the further honour he shall have: This man, after he
had offered one sacrifice for sins, for ever sat down at the right hand
of God, henceforth expecting till his enemies be made his footstool, v.
12, 13. Here observe, 1. To what honour Christ, as man and Mediator, is
exalted--to the right hand of God, the seat of power, interest, and activity:
the giving hand; all the favours that God bestows on his people are handed
to them by Christ: the receiving hand; all the duties that God accepts
from men are presented by Christ: the working hand; all that pertains to
the kingdoms of providence and grace is administered by Christ; and therefore
this is the highest post of honour. 2. How Christ came to this honour--not
merely by the purpose or donation of the Father, but by his own merit and
purchase, as a reward due to his sufferings; and, as he can never be deprived
of an honour so much his due, so he will never quit it, nor cease to employ
it for his people's good. 3. How he enjoys this honour--with the greatest
satisfaction and rest; he is for ever sitting down there. The Father acquiesces
and is satisfied in him; he is satisfied in his Father's will and presence;
this is his rest for ever; here he will dwell, for he has both desired
and deserved it. 4. He has further expectations, which shall not be disappointed;
for they are grounded upon the promise of the Father, who hath said unto
him, Sit thou at my right hand, until I make thine enemies thy footstool,
Ps. cx. 1. One would think such a person as Christ could have no enemies
except in hell; but it is certain that he has enemies on earth, very many,
and very inveterate ones. Let not Christians then wonder that they have
enemies, though they desire to live peaceably with all men. But Christ's
enemies shall be made his footstool; some by conversion, others by confusion;
and, which way soever it be, Christ will be honoured. Of this Christ is
assured, this he is expecting, and his people should rejoice in the expectation
of it; for, when his enemies shall be subdued, their enemies, that are
so for his sake, shall be subdued also.
VII. The apostle recommends Christ from the witness the Holy Ghost has
given in the scriptures concerning him; this relates chiefly to what should
be the happy fruit and consequence of his humiliation and sufferings, which
in general is that new and gracious covenant that is founded upon his satisfaction,
and sealed by his blood (v. 15): Whereof the Holy Ghost is a witness. The
passage is cited from Jer. xxxi. 31, in which covenant God promises, 1.
That he will pour out his Spirit upon his people, so as to give them wisdom,
will, and power, to obey his word; he will put his laws in their hearts,
and write them in their minds, v. 16. This will make their duty plain,
easy, and pleasant. 2. Their sins and iniquities he will remember no more
(v. 17), which will alone show the riches of divine grace, and the sufficiency
of Christ's satisfaction, that it needs not be repeated, v. 18. For there
shall be no more remembrance of sin against true believers, either to shame
them now or to condemn them hereafter. This was much more than the Levitical
priesthood and sacrifices could effect.
And now we have gone through the doctrinal part of the epistle, in which
we have met with many things dark and difficult to be understood, which
we must impute to the weakness and dulness of our own minds. The apostle
now proceeds to apply this great doctrine, so as to influence their affections,
and direct their practice, setting before them the dignities and duties
of the gospel state.
The Consecrated Way; Cautions against Apostasy; Perseverance Inculcated.
A. D. 62.
19 Having therefore, brethren, boldness to enter into the holiest
by the blood of Jesus, 20 By a new and living way, which he hath consecrated
for us, through the veil, that is to say, his flesh; 21 And having a high
priest over the house of God; 22 Let us draw near with a true heart in
full assurance of faith, having our hearts sprinkled from an evil conscience,
and our bodies washed with pure water. 23 Let us hold fast the profession
of our faith without wavering; (for he is faithful that promised;) 24 And
let us consider one another to provoke unto love and to good works: 25
Not forsaking the assembling of ourselves together, as the manner of some
is; but exhorting one another: and so much the more, as ye see the day
approaching.
I. Here the apostle sets forth the dignities of the gospel state. It
is fit that believers should know the honours and privileges that Christ
has procured for them, that, while they take the comfort, they may give
him the glory of all. The privileges are, 1. Boldness to enter into the
holiest. They have access to God, light to direct them, liberty of spirit
and of speech to conform to the direction; they have a right to the privilege
and a readiness for it, assistance to use and improve it and assurance
of acceptance and advantage. They may enter into the gracious presence
of God in his holy oracles, ordinances, providences, and covenant, and
so into communion with God, where they receive communications from him,
till they are prepared to enter into his glorious presence in heaven. 2.
A high priest over the house of God, even this blessed Jesus, who presides
over the church militant, and every member thereof on earth, and over the
church triumphant in heaven. God is willing to dwell with men on earth,
and to have them dwell with him in heaven; but fallen man cannot dwell
with God without a high priest, who is the Mediator of reconciliation here
and of fruition hereafter.
II. The apostle tells us the way and means by which Christians enjoy
such privileges, and, in general, declares it to be by the blood of Jesus,
by the merit of that blood which he offered up to God as an atoning sacrifice:
he has purchased for all who believe in him free access to God in the ordinances
of his grace here and in the kingdom of his glory. This blood, being sprinkled
on the conscience, chases away slavish fear, and gives the believer assurance
both of his safety and his welcome into the divine presence. Now the apostle,
having given this general account of the way by which we have access to
God, enters further into the particulars of it, v. 20. As, 1. It is the
only way; there is no way left but this. The first way to the tree of life
is, and has been, long shut up. 2. It is a new way, both in opposition
to the covenant of works and to the antiquated dispensation of the Old
Testament; it is via novissima--the last way that will ever be opened to
men. Those who will not enter in this way exclude themselves for ever.
It is a way that will always be effectual. 3. It is a living way. It would
be death to attempt to come to God in the way of the covenant of works;
but this way we may come to God, and live. It is by a living Saviour, who,
though he was dead, is alive; and it is a way that gives life and lively
hope to those who enter into it. 4. It is a way that Christ has consecrated
for us through the veil, that is, his flesh. The veil in the tabernacle
and temple signified the body of Christ; when he died, the veil of the
temple was rent in sunder, and this was at the time of the evening sacrifice,
and gave the people a surprising view into the holy of holies, which they
never had before. Our way to heaven is by a crucified Saviour; his death
is to us the way of life. To those who believe this he will be precious.
III. He proceeds to show the Hebrews the duties binding upon them on
account of these privileges, which were conferred in such an extraordinary
way, v. 22, 23, &c.
1. They must draw near to God, and that in a right manner. They must
draw near to God. Since such a way of access and return to God is opened,
it would be the greatest ingratitude and contempt of God and Christ still
to keep at a distance from him. They must draw near by conversion, and
by taking hold of his covenant. They must draw near in all holy conversation,
like Enoch walking with God. They must draw near in humble adorations,
worshipping at his footstool. They must draw near in holy dependence, and
in a strict observance of the divine conduct towards them. They must draw
near in conformity to God, and communion with him, living under his blessed
influence, still endeavouring to get nearer and nearer, till they come
to dwell in his presence; but they must see to it that they make their
approach to God after a right manner. (1.) With a true heart, without any
allowed guile or hypocrisy. God is the searcher of hearts, and he requires
truth in the inward parts. Sincerity is our gospel perfection, though not
our justifying righteousness. (2.) In full assurance of faith, with a faith
grown up to a full persuasion that when we come to God by Christ we shall
have audience and acceptance. We should lay aside all sinful distrust.
Without faith it is impossible to please God; and the stronger our faith
is the more glory we give to God. And, (3.) Having our hearts sprinkled
from an evil conscience, by a believing application of the blood of Christ
to our souls. They may be cleansed from guilt, from filth, from sinful
fear and torment, from all aversion to God and duty, from ignorance, and
error, and superstition, and whatever evils the consciences of men are
subject to by reason of sin. (4.) Our bodies washed with pure water, that
is, with the water of baptism (by which we are recorded among the disciples
of Christ, members of his mystical body), or with the sanctifying virtue
of the Holy Spirit, reforming and regulating our outward conversation as
well as our inward frame, cleansing from the filthiness of the flesh as
well as of the spirit. The priests under the law were to wash, before they
went into the presence of the Lord to offer before him. There must be a
due preparation for making our approaches to God.
2. The apostle exhorts believers to hold fast the profession of their
faith, v. 23. Here observe, (1.) The duty itself--to hold fast the profession
of our faith, to embrace all the truths and ways of the gospel, to get
fast hold of them, and to keep that hold against all temptation and opposition.
Our spiritual enemies will do what they can to wrest our faith, and hope,
and holiness, and comfort, out of our hands, but we must hold fast our
religion as our best treasure. (2.) The manner in which we must do this--without
wavering, without doubting, without disputing, without dallying with temptation
to apostasy. Having once settled these great things between God and our
souls, we must be stedfast and immovable. Those who begin to waver in matters
of Christian faith and practice are in danger of falling away. (3.) The
motive or reason enforcing this duty: He is faithful that hath promised.
God has made great and precious promises to believers, and he is a faithful
God, true to his word; there is no falseness nor fickleness with him, and
there should be none with us. His faithfulness should excite and encourage
us to be faithful, and we must depend more upon his promises to us than
upon our promises to him, and we must plead with him the promise of grace
sufficient.
IV. We have the means prescribed for preventing our apostasy, and promoting
our fidelity and perseverance, v. 24, 25, &c. He mentions several;
as, 1. That we should consider one another, to provoke to love and to good
works. Christians ought to have a tender consideration and concern for
one another; they should affectionately consider what their several wants,
weaknesses, and temptations are; and they should do this, not to reproach
one another, to provoke one another not to anger, but to love and good
works, calling upon themselves and one another to love God and Christ more,
to love duty and holiness more, to love their brethren in Christ more,
and to do all the good offices of Christian affection both to the bodies
and the souls of each other. A good example given to others is the best
and most effectual provocation to love and good works. 2. Not to forsake
the assembling of ourselves together, v. 25. It is the will of Christ that
his disciples should assemble together, sometimes more privately for conference
and prayer, and in public for hearing and joining in all the ordinances
of gospel worship. There were in the apostles' times, and should be in
every age, Christian assemblies for the worship of God, and for mutual
edification. And it seems even in those times there were some who forsook
these assemblies, and so began to apostatize from religion itself. The
communion of saints is a great help and privilege, and a good means of
steadiness and perseverance; hereby their hearts and hands are mutually
strengthened. 3. To exhort one another, to exhort ourselves and each other,
to warn ourselves and one another of the sin and danger of backsliding,
to put ourselves and our fellow-christians in mind of our duty, of our
failures and corruptions, to watch over one another, and be jealous of
ourselves and one another with a godly jealousy. This, managed with a true
gospel spirit, would be the best and most cordial friendship. 4. That we
should observe the approaching of times of trial, and be thereby quickened
to greater diligence: So much the more, as you see the day approaching.
Christians ought to observe the signs of the times, such as God has foretold.
There was a day approaching, a terrible day to the Jewish nation, when
their city should be destroyed, and the body of the people rejected of
God for rejecting Christ. This would be a day of dispersion and temptation
to the chosen remnant. Now the apostle puts them upon observing what signs
there were of the approach of such a terrible day, and upon being the more
constant in meeting together and exhorting one another, that they might
be the better prepared for such a day. There is a trying day coming on
us all, the day of our death, and we should observe all the signs of its
approaching, and improve them to greater watchfulness and diligence in
duty.
