Chapter XXVII (continued, part 31)
ters the ground hidden beneath the waters, and fastens
Itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, i. e., is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, viz., to the Holy of holies, where It lays hold on God Himself, and heavenly goods, and fastens on tliem. "Hope, entering within heaven, hath made us already to be in the tilings promised to us, even whilst we are still below, and have not yet received them ; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one In fear of shipwreck, to an anchor, and sees not whither the cable ot the anchor runs—where it is fastened; but she knows that it is fastened behind the veil which hides the future glory." -vtil— Greek, catapetasma; the second veil which shut in the Holiest place. The outer veil was called by a distinct Greek term, calumma; "the second (i.e., the inner) veil." 20. The absence of the Greek article requires Alford's trans-
elect remnant. The meeting of Melchisedec and Abra-» ham is the connecting link between the two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KINGPRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood ; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unite*
the kingship and priesthood, and is not derived from other man, or transmitted to other man ; but derived from God, and is transmitted in God to a Yiever-ending perpetuity. Melchisedec's priesthood continneth in Clirist for ever. For other points of superiority, see v. 16-21. Melchisedec must have had s»ome special consecration above the other patriarchs, as Abraham, who also exercised the priesthood, else Abraham would not have paid tithe to him as
lation, " Where, as forerunner for us (i. e., in our behalf ), entered Jesus" [andisnoxv: this last clause is implied in the "where" of the Greek, which implies being IN a place: " whither" is understood to "entered," taken out of "where:" whither Jesiis entered, and where He is now]. The "for us" Implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us. His followers, opening the way to us, by His intercession with the Father, as the Aaronlc high priest entered tlie Holiest place once a year
to a superior: his peculiar function seems to have been, by God's special call, KiNG-pri'esi,- whereas no other patriarch-priest was also a God-consecrated king. Arst being—Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to Jews), by mentioning the signittcancy of the name, righteousness—not merely righteous: so Christ. Hebrett Malc/ii means king ; Tzedek, righteousness. King of Snlein —not only his own name, but that of tlie city wliich he ruled, had a typical signiticance, viz., peace. Christ is the true Prince of pettce. The peace which He brings is the
to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanotifled.
Christ's ascension is our promotion; and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, si nee Christ has taken up and set in tlie heavens the first-fruit of our lump, that is, the human Hesh. [Chrysostoji.] As John Baptist was Christ's forerunner on eartli, so Christ
fruit of righleouaness. 3. Without father, Ac—Explained by " without genealogy" (so the Greek is for " witliout de-
scent"), ct. V. 0, i. e., his genealogy is not known; whereas a Levitical priest could not dispense with the proof of his descent, having neither beginning of da)'s nor end of life viz., history not having recorded Ills beginning nor end, as it has the beginning and end of Aaron. The Greek idiom expressed by "without father," &c., one whose parentage was humble or unknown. " Days" mean his time of discharging his function. So the eternity spoken of in Psalm 110. 4 is that of the priestly office chiefly, made like— it is not said tliat he was al)solutely "like." Made tike, viz., In the particulars here specitied. Nothing is said in Genesis of the end of his priestliood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents
is ours in heaven.
Ver. 1-28. Christ's High Priesthood after the Order of Melchisedec Superior to Aaron's. 1. thU Slelchlsedec—(Ch. 6. 20; Psalm 110. 4.) The verb does not come till V. 3, "abideth." king . . . prlest^Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices. Salem—Jerusalem,
i. e., seeing peace ; others make Salem distinct, and to be that mentioned (Genesis 33. 18; John 3. 23). the most high God—called also "Possessor of heaven and earth" (Gene-
Christ's eternal priesthood, without beginning or end. Aaron's end is recorded; Melchisedec's nottypically
sis 14. 19, 22). This title of God, " the Most High," handed down by tradition from the primitive revelation, appears
significant. "The Son of God" is not said to be made
like unto Melchisedec, but Melchisedec to be " made like the Son of God." When Alford denies tliat Melcliisedeo was made like the Son of God in respect of his priesthood, oa the ground'that Melchisedec was prior in lime to our Lord, he forgets that Christ's eternal priestliood was aa archetypal reality in God's purpose from everlasting, to which Melchisedec's priesthood was " made like" in due time. The Son of God is the more ancient, and
In the Phoenician god " Ellon," i. e, Most High. It is used
to imply that the God whom Melchisedec served Is the TBUK God, and not one of the gods of the nations around. Bo it is used in the only other cases in which it Is found In the New Testament, viz.. In the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God. irhomet Abrmham—in company with the king of Sodom jGenesIs U. 17, 18). slaughter—perhaps defeat, as Alkord
is the archetype: cf. ch. 8. 5, where the heavenly things are represented as the primary archetype of the Levilivat
iranslaiet. So Genesis 14. 17 (cf. 15.) may be translated. Arioch, king of Ellasar, lived and reigned after the disas-
ordinances. The epithets, "without father, <tc., beginnins oi days nor end, abideth continually," belong to
ter. [Bemgbl.1 However, if Chedorlaomer, and Am-
Christ a Priest after the Ordeiof Melchisedec, HEBREWS VII. and 80, far more Excellent than Aaron.
whom, as the sacerdotal archetype (In God's purpose\ Melchisedec was made like! Thus compare the "consider," V. 4, in the case of Melchisedec, the type, with tne "consider" (Greek, contemplate attentively. Note, ch. 3. 1, a stronger word than here) in the case of Christ, the archetype. 6. he whose descent Is not counted from them —not from " the sons of Levi," as those " who receive the priesthood." This verse explains "without descent" (Greek genealogy in both verses, v. 3). He who needs not, as the Levitical priests, to he able to trace his genealogy back to Levi, received— GreeA:, "hath received tithes." hlessed Greek, " hath blessed." The perfect tense implies that the significance of the fact endures to the present time, him that had— "the possessor of the promises," Abraham's peculiar distinction and designation. Paul exalts Abraham in order still more to exalt Melchisedec. When Christ is the subject, the singular "promise" is used. "The promises" in the plural, refer to God's prom-
Melchisedec only in respect to hia priesthood, and In so far as he is the type of the Son of God, and are strictly true of Him alone. Melchisedec was, in his priesthood, "made like" Christ, as far as the imperfect type could represent the lineaments of the perfect archetype. " The portraits of a living man can be seen on the canvas, yet the man is very different from his picture." There
Is nothing in the account, Genesis 14., to mark Melchisedec as a superhuman being: he is classed with the other kings in thechapter as a living historic personage: not as Origen thought, an angel ; nor as the Jews thought, Shem, son of Noah; nor as Calmet, Enoch; nor as the Melchisedekites, that he was the Holy Ghost; nor as others, the Divine Word. He wa^ probably of Shemitic, not Canaanite origin : the last independent representativeof theoriginalSheraitic population, which had been vanquished by the Canaanites, Ham's descendants. The greatness of Abraham then lay in hopes; of Melchisedec, in present possession. Melchisedec was tlie high-
ise of greatness to himself and his seed, and of the possession of Canaan, twice repeated before the blessing of Melchisedec. As the priests, though above the people (r. 7) whom it was their duty to "bless," were yet subordinate to Abraham; and as Abraham was subordinate to Melchisedec, who blessed him, Melchisedec must be much above the Levitical priests. 7. The principle that the blesser is superior to him whom he blesses, holds good only in a blessing given with Divine authority; not merely a prayerful wish, but one that is divinely efficient in working its purport, as that of the patrlarclis on their children: so Christ's blessing, Luke 24.51; Acts 3. 26. 8. Second pointof superiority: Melchlsedec's is an enduring, the Levitical a transitory, prlesthooii. As the law was a parenthesis between Abraham's dispensation of promise
est and last representative of the Noaliic covenant, as Christ was the highest and ever-enduring representative of the Abrahamic. Melchisedec, like Christ, unites in himself tlie kingly and priestly offices, which Abraham does not. Alford thinks the epithets are, in some sense,
strictly true of Melchisedec himself; not merely in tlie typical sense given above; but that he had not, as mortal men have, a beginning or end of life (7). A very improbable theory, and only to be resorted to in tlie last extremity, which has no place here. With Melchisedec, whose priestliood probably lasted a long period, tlie priesthood and worship of the true God in Canaan ceased. He was first and last king-priest there, till Christ, the antitype; and therefore his priesthood is said to last tor ever, because it both lasts a long time, and lasts as long as the nature of the thing itself (viz., his life, and the continuance of God's worship in Canaan) admits. If Melchisedec were high priest for ever in a literal sense, tiien Christ and he would now still be high priests, and we ehould have two instead of one (!). Tholuck remarks, " Melcliisedec remains In so far as the type remains in the antitype, in so far as his priesthood remains in Christ." The father and mother of Melchisedec, as also his children, are not descended from Levi, as the Levitical priests (v.ti) were required to be, and are not even mentioned by Moses. Tiie wife of Aaron, Ellsheba, the mother from whom the Levitical priests spring, is mentioned: as also Sarah, the original mother of tlie Jewish nation itself. As ni.m, Christ had no father; as Go>i, no mother , 4. eonsldrr—not merely see, but weigh with attentive conlemplnfion , the
of grace, and its enduring fulfilment at Christ's coining (Romans 5. 20, Greek, "The law entered as something adscititious and by the way"): so the Levitical priesthood was parenthetical and temporary, between Melchlsedec's typically-enduring priesthood, and its antitypical realization in our ever-continuing High Priest, Christ, here —in the Levitical priesthood, there—in the priestliood after the order of Melchisedec. In order to bring out the typical parallel more strongly, Paul substitutes "He of whom it is witnessed that he liveth," for the more untypical, "He rvho is made like to Him that liveth." Melchisedec "livetli" merely In his official capacity, his priesthood being continued In Christ. Christ, on the other hand. Is, in HU own person, "ever-living after the power of an endless life " (u. 16, 25). Melchlsedec's death not being recorded. Is expressed by the positive term "liveth," for the sake of bringing into prominence the antitype, Christ, of whom alone it is strictly and perfectly true, "that He liveth." 9. as I may so say—to preclude what he is about to say being taken in the mere literal sense; I may say Umt, virtually, Le\\, in the person of his father Abraliam, acknowledged Melchlsedec's superiority, and paid tithes to lilm. who recclveth tithes—(Cf. r. 5.) In Abraham Greek, "by means of (by the han<l of) Abraham:" through Abraham. "Payed tithes," lit., " hath been tltlied," i. been taken tithes of. 10. In the loins of his father—i. c, forefather Abraham.
fact, also—"To whom (as his superior) Abraham even paid tithe (went so far as to pay tithe) of (consisting of, lit., from) Ihe best of the spoils" (lit., the top of the heaj> ; whether of corn, the first-fruits of whicii, taken from the top, used to be consecrated to God; or of spoils, from the top of whicli the general used to take some portion for consecration to God, or for his own use). He paid "tithes of ALL," and those tithes were taken out of the topmostaiid
best portion of the whole spoils, the patrlnrcli—In tlie Greek emphatically standing at the en<\ of tlie whole sentence : And this payer of titlie being no less a personage than " the patriarch," the first forefather and head of our Jewish rare and nation. See Note, v. 3, on Melchlsedec's Buperiorit.v as Bpecially consecrated king-prieil, atjove tlie other patriarch-priests. 5. song of lievi— I'/z., those alone wlio bi'loiiged to the family of Aaron, to whom the priesthood was restricted. Tithes originally paid to the whole tribe of Levi, became at length attached to the priesthood, according to the law—sanctioned by .Jehovah
V/irist did not, in this sense, pay tithes in Abraham, for He never was In the loins of an earthly father. [Alford.J Though, In respect to His mother, He was " of the fruit of (l)avld's, and so of) Abraham's loins," yet, being supernaturally, without human father, conceived, as He Is above the natural law of birth, so Is he above tlio law of tithes. Those alone born In the natural way, and so In sin, lieing under tlie curse, noeded to pay tithe to the priest, that he might make propitiation for their sin. Not so Christ, who derived only his flesh, not also the taint of the flesh, from Abraham. Bengei. remarks, The lilcssIngs which Abraliam had before meeting Melelilsedeo were the general promises, and the special one of a notvral seed, and so of Levi ; but the promises under which
(ch. f). I!);, of their brethren—with whom. In point of natural descent, they are on a level. thonj{hf*c.—though thus on a level by common descent from Abraham, they yet pay tithe to the Levltes, whose brethren they are. Now the Lcviles are suliordinate to the priests; and these again to Abmham, their comm(m progenitor; and Abraham to Melchisedec. " How great " (t). 4) then, must this Melcliisedec he in respect to his priesthood, as compared with the Levitical, though the latter received tithes! and now un»peakal)ly great must "the Son of God ' be, to
C/irtf« was comprehended, and the faitli for which Abraliam was so coinmeiided, followed after Abraham's meeting Melcliisedec, and being blessed by him: to which fact. Genesis 15. 1, "After tliese things," calls our atteullon.
Cuiisl a Prt'esf after Ihe Order of Mdchisedec, HEBREWS and so, far more Excellent than Aarvn.
This explains why Christ, the supernatural seed, is not Included as paying tithes through Abraham to Melchlsedec. 11. perfection—absolute: "the bringing of man to his highest state, viz., that of salvation and Bancliflcntion." under It— The reading in tlie oldest MS.S. is, " Upon it (i. e., on the ground of it as the
place," according to Psalm 110. 4. disannulling—a repealing, of the commandment-ordaining tlie Levitical priestliood. And. as the Levitical priesthood and the law are inseparably Joined, since the former is repealed, the latter is so hIso (Note, v. 11). going before—the legal ordinance introducing and giving place to tlie Christian, the antitypical and permanent end of tlie former, weakness and unproAtableness—The opposite of " power" (u.
basis, the priest having to administer the law, Malachi
2. 7: it being presupposed) the people (ch. 9. 19, 'all the people') hath received the law" (the Greek is perfect, not aorist; implying the people was still observing the
10). 19. For, &c.—Justifying his calling the law jtea/c and unprofitable (v. 1%). The law could not bring men to true justification or sanctification before God, which is the "perfection" that we all need In order to be accepted of Him, and which we have in Christ, nolliing— not merely "no one," but " nothing." The law brought nothing to its perfected end; everything in it was introductory to its antitype in the Christian economy, which realizes the perfection contemplated; cl. " unprofitableness," V. 18. Dirf—rather connect with v. 18, thus, "There takes place (by virtue of Psalm 110. 4) a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards {ihe GreeA; expresses that there is a bringing in of something over and above tlielaw; 'Asuperijiducing, or accession of something new, something belter than the good things which the pre-existing law promised [WahlJ) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation
law), what further need—(Ch. 8. 7.) For God does nothing needless, aitother—ratheras Greek," i\\a.t'A diffei-ent priest (one of a different order) should arise" {aneiv, v. 15). uot be called Greek, " not be said (to be) after the order of Aaron," t. e., that, when spoken of in the Psalm 110. 1, "He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron." I'Z. For—The reason why Paul presses the words "after the order of Melchisedec" in Psalm 110. 4, viz., because these presuppose a change or transference of the priesthood, and this carries with It a change also of the law (which is Inseparably bound up with the priesthood, both stand and fall together, u. 11). This is his answer to those who might object. What need was there of a new covenant? 13. Confirming the truth that a change is made of the law
(v. 12), by another fact showing the distinctness of the new priesthood from the Aaronic. tUesc things—(Pf.alm
is called, "everlasting," " true','' " the second," " more excellent," "different," "living," "new," "to come," "perfect." Cf. ch. 8. 6, bringing us near to God, now in spirit, hereafter both In spirit and in body, we draw nigh unto God—the sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that tlirough Christ is immediate, perfect, and spiritual. 30. Another proof of the superiority of Christ's Melchisedec-like priesthood; the oath of God gas'e a solemn weight to it which was not in the law-priesthood, which was not so confirmed, he was made Priest—rather supply from v. 22, which completes the sentence begun in this verse, ti. 21 being a parenthesis, " Inasmuch as not without an oath He rvas made surety of the testament (for, &c.), of so much better a testament liath Jesus been made the surety." 31. Translate in the Greek order, "For they Indeed (the existing legal priests) without the (solemn) promise on oath (so tlie Greek [TittMANN])are made priests." by him-God. unto Itim the Lord, the Son of God (Psalm 110. 1). not repent never change His purpose, after the order of Itlelclila edec—Omitted in some oldest MSS., contained in others. 23. surety—ensuring in His own person the certainly of the covenant to us. This Hedid by becoming responsible for our guilt, by sealing the covenant with His blood, and by being openlyacknowledged as our triumphant Saviour by the Father, who raised Him from the dead. Thus He
110. 4)—pertatneth—GreeA;, " hath partaken of" (the perfect tense implies the continuance still of His manhood), another—"a different tribe" from that of Levi. 14. evident—;;<.," manifest before the eyes" as a thing indisputable; a proof that whatever difflculties may now appear, then Jesus Christ's genealogy laboured under none, our Lord—the only place where this now common title occurs without " Jesus," or " Christ," except 2 Peter 3. 15. sprang—as a plant, and a branch. Judah—Genesis 49.
10; Luke 1. 27, 39 (Hebron of Judah, where Lightfoot thinlcs Jesus was conceived) ; 2. 4, 5; Revelation 5. 5. of which tribe . . . priesthood "in respect to which tribe Moses spake nothing concerning priests" (so llie oldest MSS. read, nothing to Imply that priests were to be taken from it). 15. Another proof that the law, or economy, is changed, viz., forasmuch as Christ is appointed Priest, 'not according to the law of a carnal (i. e., a mere ouitvard) commandment," but "according to the power of an indissoluble (so the Greek) life." The UOth Psalm appoints Him " for ever" (v. 17). The Levitical law required a definite carnal descent. In contrast stands "the power;" Christ's spiritual, inward, living power of overcoming death. Not agreeably to a statute is Christ appointed, but according to an inward living power, it—the change of the law or economy, the statement (v. 12, 18). far more Greek, " more abundantly." for that—"seeing that," HI., " if;'' so Romans 5. 10. after the similitude of Melchisedec—answering to "after the order of Melchisedec"
is at once God's surety for man, and man's surety lor God, and so Mediator between God and man (ch. 8. G). better Ch. 8. 6; 13. 20, "everlasting." testament—sometimes translated "covenant." The Greek term implies that it is appointed by God, and comprises the relations and bearings partly of a covenant, partly of a testament : (1.) the appointment made without the concurrence of a second party, of somewhat concerning that second party; a last will or testament, so in ch. 9. 16, 17; (2.) a mutual agreement in which both parties consent. 33. Another proof of superiority; the Levitical priests were many, as death caused the need of contlHually new ones being appointed in succession. Christ dies not, and so liatli a priesthood which passes not from one to another, were— G; <?eA;, "are made." many — one after another; opposed to His " UTichan^eable (that does not pass from one to another) priesthood" (v. 24). not suffered to continue— Greek, "hindered from permanently continuing,'' viz., in ihe priesthood. 34. he—emphatic ; Greek, lli.nselj So In Psalm 110. 4, "Thou art a priest;" singular, \wt priests, "many." continneth— simple verb, not the compound as in v. 2.3. " Remaineth," viz., in life. unchangeable Greek, " hath His priesthood unchangeable ;" not passing from one to another, intranmiissibU,
(ch. 5. 10). The "order" cannot mean a sejies of priests, for Melcliisedec neither received his priesthood from, nor transmitted It to, any other mere man; it must mean "answering to the office of Melchisedec." Christ's priesthood is similar to Melchisedec's in that it is "for ever" (v.
16,17). another—rather as Greet, "a different." IG. carnal . . . endless—mutually contrasted. As "form" and "power" are opposed, 2 Timothy 3. 5; so here "the law" and " power," cf. Romans 8.3,"The law was weak tlirough the flesh ;" and v. 18, " weakness." " The law" is here not the law in general, but the statute as to the priesthood. "Carnal," as being only outward and temporary, is contrasted with "endless," or, as Greek, "indissoluble." Commandment Is contrasted with "life." The latv can give a comrrumdment, but It cannot give life (r. 19). But our High Priest's inherent "power," now In heaven, has in Him "life for ever;" ch. 9. 14, " through the eternal Hpirit ;"
ch. 7. 25, "able" . . . "ever Uveth" (John 5. 26j. It is in the power of His resurrection life, not of His earthly life, that Christ otllclates as a Priest. 17. For-Proving His
l^'e to be "endless" or indissoluble (v. 16). The emphasis
1« on • for ever." The oldest MSS. read, "He is testified of, •hat Thou art," Ac. 18. there Is— G-.-eA, "there takes
HEBREWS VIII.
whou Office has been Abolished,
ChiisCs Prieslhood far above Aaron's,
priests, this he did—not "died first for His own sinsand then the people's," bnt for the people's only. The negation
Therefore no earthly so-called apostolic succession of priests are His vicegerents. The Jewish priests had suc-
is twofold : He needeth not to offer (1) daily ; nor (2) to offer for His own sins also ; for He offered Himself a spotless sacrifice (v. 26 ; ch. 4. 15). The sinless alone could offer foi the sinful, once—rather as Greek, "once for all." The sufficiency of the one sacrifice to atone for all sins for ever, resulted from its absolute spotlessness. 28. For—Reason for the difference stated in v. 27, between His one sacriflco and their oft-repeated sacrifices, viz., because of His entire freedom from the sinful infirmity to which they arn subject. He needed not, as they, to offer for His own sin; and being now exempt from death and "perfected for evermore," He needs not to repeat His sacrifice, the vrord —"the word" confirmed by "the oath." which—which oath was after the law, viz., in Psalm 110. 4, abrogating the preceding law-priesthood, the son—contrasted with "men." consecrated— GVeeA:, "made perfect" once for
cessors In office, because " they could not continue by reason of death." But this man, because He liveth ever, huth no successor in office, not even Peter (1 Peter 5. 1). !J5. Wherefore Greek, "Whence;" inasmuch as "He remaineth for ever." also—as a natural consequence flow-
ing; from the last, at the same time a netv and higher thing. [A1.F0RD.] snve—His very name Jesus (v. 22) meaning Saviour—to the uttermost—altogether, perfectly, so that nothing should be wanting afterwards for ever. [TittMANN.] It means "in any wise," "utterly," in Luke 13.
11. come unto GojI—by faith, liy him—through Him &s their mediating Priest, instead of through the Levitical
priests, seeing heeverllveth—resuming "He continueth ever," v. 24; therefore " He is able to the uttermost;" He
Is not, like the Levitical priest, prevented by death, for "He ever liveth" (t>. 23). to make Intercession—Tliere was but the one offering on earth once for all. But the in-
all, as in ch. 2. 10 ; 5. 9, Notes. Opposed to " having infirmity." Consecrated as a perfected priest by His perfected sacrifice, and consequent anointing and exaltation to the right hand of the Father.
tercession for us in the heavens {v. 26) is ever continuing, whence the result follows, that we can never be separated from the love of God In Christ. He intercedes only for those who come unto God through Him, not for the unbelieving world (John 17. 9). As samples of His intercession,
cf. the prophetical descriptions in the Old Testament. "By an humble omnipotency (for it was hy YL\s humiliation thaX He obtained all power), or omnipotent humility, appearing in the presence, and presenting His postulations at the tlirone of God. [Bishop Peakson.] He was not only the offering, but the priest who otTered It. Therefore, He has become not only a sacrifice, but an intercessor; His intercession being founded on His voluntary ofTering of Himself without spot to God. We are not only then in virtue of His sacrifice forgiven, but in virtue of the Intercession admitted to favour and grace. [Archbishop Magee.] 36. such—as is above described. The oldest MSS. read, "also." "For to us (as sinners; emphatical) there was also becoming (besides the other excellencies of our Higli Priest) such an High Priest." holy—pious (a distinct Greek word from tliat for holy, which latter impWes consecration) towards God; perfectly answering God's will in reverent piety (Psalm 16. 10). harmless lit., " free from evil" and guile, in relation to Himself, undeflled— not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him. separate—ratlier, "separated from sinners," viz., in His heavenly state as our High Priest above, after He liad been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence lie was not to go out), Leviticus 21. 12. Though
Ver. 1-13. Christ, the High Priest in the True Sanctuary, Superseding the Levitical Priesthood; The New Renders Obsolete the Old Covenant. 1. the sum—rather, "the principal point;" for the participle
is present, not past, which would be required if the meaning were "the sum." "The chief point in (or, 'in the case;' so the Greek, ch. 9. 10, 15, 17) the things which we are speaking," ii'i., " which are being spoken." such—so transcendently pre-eminent, viz., in tliis respect, that " He is set on the right hand of," &c. Infinitely above all other priests in this one grand respect. He exercises His priesthood IN heaven, not in the earthly "holiest place"
(cli. 10. 12). The Levitical liigh priests, even when they entered the Holiest place once a year, only stood for a brief space before the symbol of God's throne ; but Jesus sits on the throne of the Divine Majesty in the heaven itself, and this for ever (ch. 10. 11, 1'2). a. minister-The G> eek term ImpUea priestly ministry in the temple, the sanctuary— GreeA:, " the holy places ;" the Holy of holies. Here the heavenly sanctuary is meant, the true—tlie archetypal and antltypical, as contrasted with the typical and symbolical (ch. 9. 24). Greek alethinos (used here) is opposed to that which does not fulfil Its idea, as for instance, a type; alethes, to that which is untrue and unreal, as o fie. Tlie measure of alethes Is reality ; that of alethinos, ideality. In alethes the idea corresponds to the thing ; in alethinos, the thing to the Idea. [Kalmis in Alford.] tabernacle —(Ch. 9. 11.) His body. Through His glorified body as the tabernacle, Christ passes into the heavenly " Holy of holies," the immediate immaterial presence of God, where He Intercedes for us. This tabernacle in which God dwells, is where God In Christ meets us who are " members of His body, of His flesh, and of His bones." This tabernacle answers to the lieavenly Jerusalem, where God's visible presence Is to be manifested to His perfected saints and angels, who are united in Christ the Head; In contradistinction to His personal tnw'siftfe presence in the Holy of holies unapproachable save to Christ. John
justifying through faltli the ungodly. He hath no contact with them as such. He is lifted above our sinful community, being " made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to
Bit together (with Him) in heavenly places" (Epheslans
2. 6). Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus
is God. "Tliough innumerable lies have been forged against tlie venerable Jesus, none dared to charge Him with any intemperance." [Okiqen.] made—Jesus was higher before (Jolui 17. 5), and as the GocZ-man was made 8oby the Father alter Hishumillatlon (cf. ch. 1.4). higher than the heavens—for " He passed through (so the Greek) the heavens" (ch. 4.14). 37. dally—" day by day." The priests daily offered sacriflces (ch. 9. 6; 10. 11; Exodus 29.
1. 14, "Word . . . dwelt among us," Greek, "tabernacled." pitched Greek, " fixed" firmly, not man—as Moses (v.
5). 3. For-Assigning his reason for calling him " minis-
88-42). The hij;h priests took part in these daily-offered Bacrifloes only on festival days; but as they represented the whole priesthood, the dally offerings are here attributed to thetn; their exclusive function was to offer the atonement " once every year " (ch. 9. 7), and " year by year continually " (ch. 10. 1). The "daily " strictly belongs to
ter of the sanctuary" (ti. 2). somewhat—He does not offer again His once for all completed sacrifice. But as the high priest did not enter the Holy place without blood, so Christ lias entered the heavenly Holy place with His owit blood. That "blood of sprinkling" Is in heaven. And
Christ, not to tlie high priests, " wlio needeth not daily, as those high priests {year by year, and their subordinate priests daily), to offer," Ac. oflTer up—The Greek term \s peculiarly used of sacrifices for jrt/i. The hlgii priest's double offering on the day of atonement, the bullock for himself, and the goat for the people's sins. Iiad its counterpart in the TWO lambs offered di><iy by the ordinary 458
is thence made effectual to sprinkle believers as the end of their election (1 Peter 1. 2). The term "consecrate" as a priest, Is lU., to fill the hand, Implying that an offering
Is given into the hands of the priest, which it Is Ills duty to present to God. If a man bo a priest, he must liave some gift In his hands to offer. Therefore, Christ, as a priest, has His blood as His oblation to offer before God
Aaron's Priesthood Abolished, HEBREWS VIII. and a New Covenant Mad«,
e nant, who were not made " faultless" by it (v. 7); and whose disregard of God's covenant made Him to ' regard them not" (v. 9). The law Is not in itself blamed, but the people who had not observed it; he snlth—(Jereniiiih 31,
4. Implying that Christ's priestly office is exercised in heaven, not in earth; In the power of His resiirrec'tion
life, not of His earthly life. For—The oldest MSS. read, "accordingly then." If, &c.—"if He were on earth, He would not even (so the Greek) he a priest" (cf. cli. 7. 13, 14);
31-34; cf. Ezekiel U. 19; 30. 2.>-27.) At Rama, tlie he;,dquartersof Nebuzaradan, whitlier the captives of Jerusalem had been led, Jeremiah uttered this prophecy of
therefore, certainly, could not exercise the high priestly function in the eartlily Holy of holies, seeing that, &c. —"since there are" already, and exist now (the temple
Israel's restoration underanother David, whereby Rachel, wailing for her lost children, shall be comforted ; literally in part fulflUed at the restoration under Zerubbabel, and more fully to be hereafter at Israel's return to their own land; spiritually fulfilled in the Gospel covenant, whereby God forgives absolutely His people's sins, and writes His law by His Spirit on the hearts of believers, the true
service not yet being set aside, as it was on the destruc-
tion of Jerusalem), " those (the oldest MSS. omit 'priests') who offer the (appointed) gifts according to (the) law."
Therefore, His sacerdotal " ministry'i must be " in the heav-
ens," not on earth {v. 1). " If His priesthood terminated on the earth. He would not even be a priest at all." [BknOEL.] I conceive that the denial here of Christ's priesthood on earth, does not extend to the sacrifice on the cross which He offered as a priest on earth; but applies only to the crowning -work of His priesthood, the hringiyig of the
Israel. "This prophecy forms the third part of the third trilogy of the three great trilogies into which Jeremiah's prophecies may be divided: Jeremiah 21.-2o., against the shepherds of the people ; 26.-29., against the false prophets;
30. and 31., the book of restoration." [Uelitzsch in AlFORD.] Behold, the days come—The liequent formula introducing a Messianic prophecy, make— (Jj-ee/c, " per-
blood into the Holy of holies, which He could not have done
in the earthly Holy of holies, as not being an Aaronie
priest. The place (tlie heavenly Holy of holies) was as
fect;" "consummate." A suital)le expression as to the new covenant, which perfected what the old could not (cf. end of V. 9, with end of v. 10). Israel . . . Jiidah—there-
essential to the atonement being made as the oblation
(the blood). The body was burnt without the gale; but the sanctification was effected by the presentation of the blood witliin the sanctuary by the high priest. If on
fore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall sharo the literal and spiritual restoration. 9. Wot according to—very different from, and far superior to, the old covenant, which only " worked wrath" (Romans 4. 15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins, made wtiii rather as Greek, "to:" the Israelites being only recipients, not co-agents [Alfokd] with God. I iook them by the hand—as a father takes his child by the hiiiui to support and guide his steps. "There are three periods:
earth, He would not be a priest in the sense of the law of Moses (" according to the law" is emphatic). 5. Who—
viz., the priests, serve nnto the example—not " after the example," as Bengel explains. But as in ch. 13. 10, "serve the tabernacle," i. e., do it service : so " serve (tlie tabernacle which is but) the otdline and sliadow." The Greek for "example" Is here taken for the sketch, copy, or
suggestive representation of the heavenly sanctuary, which
is the antltypical reality and primary archetype. "The mount" answers to heaven, ch. 12. 22. admonished-The Oreek especially applies to Divine responses and commands, to make—perfectly : so the Greek. See—Take heed ; accurately observing the pattern, that so thou mayest make, &c. saith he—God. the pattern—an accurate represen-
(1.) that of the promise; (2.) that of the pa?dagogical instruction ; (3.) tiiatof fulfilment." [Benoel,.] The second, that of the piedagogicai pupilage, began at the exodus from Egypt. I regarded them not English Version, Jeremiah 31. 32, translates, "Although / was an husband
tation, presented In vision to Moses, of the heavenly real sanctuary. Thus the earthly tabernacle was copy of a copy; but the latter accurately representing the grand anjhetypical original in heaven (Exodus 2.5. -lO). 6. now —not time; but "as It is." more excellent ministry than any earthly ministry. ">}' how m«ch—in proportion as. Mediator—Coming between us and God, to carry Into effect God's covenant with us. "The messenger (angel) of the covenant." which— (Jreefe, "one wliich" [Al/FORD]: inasmuch as being one which, &c. established — (?reeA:, " enacted as a law." So Romans 3. 27, "law of faith;" and 8.2; 9. 31, apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter, wpon—resting upon, better promises—enumerated v. 10, 11. The Old Testament promises were mainly of earthly, the New
xinto them." St. Paul's translation here is supported by LXX., Syriac, and Gesenius, and accords with the kindred Arabic. The Hebrews regarded not God, so God, in righteous retribution, regarded them not. On "continued not in my covenant," Schelling observes: The law was in fact the mere ideal of a religious constitution: in practice, the Jews were throughout, before the captivity, more or less polytheists, except in the time of David, and the first years of Solomon [the type of Messiali's reign.] Even after the return from Babylon, to idolatry, there succeeded what was not much better, formalism and hypocrisj' (Matthew 12. 43). The law was (1.) a typical picture, tracing out the features of the glorious Gospel to berevealed ; (2.) It had a delegated virtue from the Gospel, which ceased, therefore, when the Gospel came. 10. make with— Grce/,;, " make «?i?o." Israel—Comprising the before disunited (v. 8) ten tribes kingdom, and that of Judah. They are united in the spiritual Israel, the elect Church, now: they shall be so in the literal restored kingdom of Israel to come. 1 will' pnt— "(I) giving." This is the first of the "better promises" (t>. 6). mind—their Intelligent faculty, in -
Testament promises, of heavenly blessings: the exact fulfilment of the earthly promises was a pledge of the fulfilment of the heavenly. " Like a physician who prescribes a certain diet to a patient, and then when the patient is beginning to recover, changes the diet, permitting what he had before forbidden ; or as a teacher gives his pupil an elementary lesson at first, preparatory to leading him to a higher stage:" so Rabki Ai^bo Iti his Ikkarim. Cf. Jeremiah 7. 21, 22, which shows that God's original design In the old covenant ritual system was, that it should be pcedagoglcal, as a schoolmaster leading and preparing men for Christ. 7. Same reasoning as in Sh. 7. 11. faultless—perfect In all its parts, so as not to be found fault with as wanting anything which ouglit t^) be
rather, "on their hearts." Not on tables of stone as tlie law (2 Corinthians 3. 3). write—Greek, "inscribe." I will
< be to them a God, &c.—Fulfilled first In the outwarii kingdom of God. Next, In the inward Gospel kingdom. Thirdly, in the kingdom at once outward and inward, th» spiritual being manifested outwardly (Revelation 21. 3X Cf. a similar progression as to the priesthood (I.) Exodus
there: answering all the purposes of a law. The law In
its morality was blameless, Greek anwmos; but in saving us
19. 6; (2.) 1 Peter 2. 5; (3.) Isaiah 01. 6; Revelation 1. 0. This progressive advance of the significance of tlie Old Testament institutions, &c., says Tholuck, shows the transparency a.m\ prophetic character which runs throughout the whole. 11. Second of the " better promisee" (v,
it was defective, and so not fau/llrss, Greek amemptos. •hoiild no place have been «onf;ht—as It has to be now; and as It Is sought in the propliecy (v. 8-11). The old covenant would have anticipated all man's wants, so as to give no occasion for ieefcini; something more perfectly adequate. Cf. on the phrase "place . . . sought," ch. 12. 17.
6). they shall not — "they shall not have to te^fh." [Alford.] his neighbourSo Vulgate reads; bnt'tho oldest MSS. have " his (fellow) citizeiu" brother—a closer
B. finding (aalt with them—the people of the old cove-
459'
Ti\ferionty of the OhI In the XeuCovenant. HEEREAVS IX. The Blood of Bulls cmri Goati of no AvaU.
nacle." made—built and furnished, tlie first-the anterior tabernacle, eaudlesticl^ . . . table — Typifying
and more endearing relation than /c'.low-cilizrn. from
lilt le:ist to the great est— (iVtcA:, " IVoin llie little one to
tlie yreat one." Zetljai ii^li 12. S, " He that is feeble among
light and life (Exodus 2.3. 31-3!);. Tlie cumllestick consisted of a shaft and six branches of gold, seven in all, the bowU made like almonds, with a knop and a flower in one branch. It was carried iu Vespasian's triumph, and the figure is to be seen on Titus' arch at HoTue. Tlie table of sliittim wood, covered with gold, was for tlie shew-bread (iLXodus •25.23-30). sbew-bvead—iii., "the setting forth of the loaves," i. e., the loaves set forth : " the show of the bread." [Alfoud.] In the outer holy place : so the Euchar-
t.lieiii shall be as David." Under the old covenant, llie
priest's lips were to keep linowled^^e, and at his mouth the people svere to seek the law: under the new cove-
jianl, the Koly Si)iril teaches every believer. Not that
tlie mutual teaching of brethren is excluded whilst the cove iiaut is being promulgated ; but when once the Holy Spirit shall have fully taught all the remission of their sins and inward sanctilicatioii, then there shall be no further need of man teaching his fellow-man. Cf. 1 Thessalouians 4.9; 5. 1, an earnest of that perfect state to come. On the way to that perfect state every man should teach his neighbour. "The teaching is not hard and forced, because grace renders all teachable ; lor it is not the ministry of the letter, l)ut of the spirit (2 Corinthians 3. 6). The believer's firmness does not depend on the authority of human teachers. God Himself teaches."' [Bengel.J The New Testament is shorter than the Old Testament, because, instead of the details of an outward letter law, it gives the all-embracing principles of the spiritual law written on the conscience, leading one to spontiineous instinctive obedience in outward details. None save the Lord can teach efl'ectually, "linow the Lord." 1^. For, &c.—The third of "the better promises" (i'. G;. "Xha forgiveness of Sins is, and will be, the root of this new state of inward grace and knowledge of the Lord. Sin being abolished, sinners obtain grace. I will be merciful Oreek, "propitious;" the Hebrew " salacli " is always used of God only in relation to men. and tlieir iniquities—Not found in Vulgate, Syriac, Coptic, and one oldest Greek MS.; but most oldest MSS. have tlie words
ist continues until our entrance into liie heavenly Holy of holies (1 Corinthians 11. 26;. tvltlclk, ^ic.—"which (tali-
eriiacli.') Is called the holy place," as distinguished lium " the Holy of holies." 3. And— G'rtc/., " But." after—hehind : within, second veil—There were two veils or curtains, one before the Holy of holies (catapetasina), here alluded to, tlie other before the tabernacle door {calumma), tiilled—as opposed to "the true." 4. golden censer The Greek must not be translated "altar of incense," for ii was not in "the holiest " place " after the second veil," but in "the holy place;" but as in 2 Chronicles 2(i. 19, and Ezeklel 8. 11, " censer :" so Vulgate a.i\iX Hyriac. This GOLDEN censer was only used on the day of atonement (other kinds of censers on other dtiys), and is therefore associated with t/ie Jioliest place, as being taken into it on that anniversary by the high priest. The expression "which had," does not mean that tlie golden censer was deposited there, for in that case the high priest would have had to go iu and bring it out before burning incense iu it; but that the gtjlden censer was one of the articles belonging to, and used for, the yearly service iu the holiest place. He virtually supposes (without specifying) the existence of the "altar of incense" in the anterior holy place, by mentioning the golden center filled with incense from it: the incense answers to the prayers of the saints; and the altar though outside the holiest place, is connected with it {standing close by the second veil, directly before the ark of llie covenant), even as we lind an antitypical altar iu heaven. The rending of tlie veil by Christ has brought the antitypes to the altar, candlestick, and shew-bread of the anterior holy place into the holiest jilace, heaven. In 1 Kings G. 22, Hebrew, tlie altar is said to belong to llie oracle, or holiest place (cf. Exodus 30. G). ark—of shlltim wood,
(cf. ch. 30. 17). remember no more—Contrast the law, ch.
10.3. 13. lie— God. made . . . old—"hath (at the time of speaking the prophecy) antiquated the first covenant." From tlie time of God's mention of a new covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of tlie Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word " new " (covenant), occurring but once in the Old Testament, tliat wUicU A«cayKt\\— Greek, " that which is being antiquated," viz., at the time when Jeremiah spake. For in Paul's time, according to his view, the new had absolutely set aside the old covenant. The Greek for {Kaiae) New (Testament) implies that it is
i. t., acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundatiou"), three lingers high, pot—"golden," added in the LXX., and sanctioned by Paul, manna—An omer, each man'a daily portion. In 1 Kings 8. SI; 2 Chronicles 5. lU, it is said there was nothing in the ark of Solomon's temple save the two stone tables of the law put in by Moses. But the e.\pression that there was nothing then therein save the two tables, leaves the inference to be ilrawn that formerly there were the other things mentioned by the Uabbis and by Paul here, the pot of manna (the memorial of God's providential care of Israel) and the rod of AaroJ" the memorial of the lawful priesthood. Numbers 17. i, o, 7,
of a different kind and supersedes the old: not merely recent {Greek, nea). Cf. Hosea 3. i, 5.
Ver. 1-28. Inferiouity of the Old to the New Covenant IN TUE Means of Access to God: The Bi.ood of Bulls AND Goats of no Heal Av^ail: The Blood of Chuist All-sufficient to Pukge away Sin, whence Flows our Hope of His Api-earino again for our Perfect Salvation. 1. Tlien -verily— Greek, " accordingly then." Resuming the subject from ch. 8. 5. In accordance with the command given to Moses, " the first covenant had," Ac. Iiad—not " has," for as a covenant it no longer existed, though i>,s rites were observed till the destruction ofJerusalem. ordluaiic»—of Divine right and Institution, service—worship, a worldly sanctuary— Orei:k, "its {lit., <Ae) sanctuary worlilly," mundane: consisting of the eh'ments of the visible world. Contrasted witli the heaveyily sanctuary. Cf. v. 11, 12, "not of this building," I). 21. Material, outward, perishing (however precious Us materials were), and also defective religiously. In V. 2-!>, "the worldly sanctuary" is discussed; in v.€, ifcc, the" ordinances of worship." The outer tabernacle the Jews believed, signified this world ; the Holy of holies, heaven. JoSEHHUS calls the outer, divided into two parts, "a secular and common place," answering to " the earth and sea;" and the Inner holiest place, the third pari, ap-
10). The expressions " before the Lord," Exodus IG. 32, and " before the testimony," Numbers 17. 10, thus mean, "IN the ark." "In," however, may be used here (as the corresponding i/t'i;rciti word) as to things attached to the ark as appendages, as the book of the law was (lut " in the side of the arii," and so the golden jewels ollered by the Philistines (1 Samuel G. 8). tables of tlic coveitunt—( Deuteronomy 9. 9; 10.2.) 5. over it—over "the ark of the covenant." clierubim—represeuling the ruling powers by which God acts In the moral ami natural world. See jny iVote, Ezeklel 1. G; 10.1. Hence sometimes they answer to the ministering angels; but mostly to the elect redeemed, by whom God shall hereafter rule the world and set forth His manifold wisdom : redeemed humaulty, combining in, and with Itself, the highest forms of subordl' unte creaturely life ; not angels. They stand on the :nei cyseat, and on that ground become the habitation of God, from which His glory Is to shine upon the world. They expressly say. Revelation o. 8-10, "Thou hast redeetn^
propriated to God and not acocBslble to men. ti. Defining "the worldly laueruaole " a talicrnacle—" the taber-
us,'' They are there distinguished from the angels, ami n»
4()0
TJ.e Sacrifices of the Law HEBREWS IX. far Inferior to that of Oirlst.
Bociated with the elders. They were of one piece with the mercy-seat, even as the Church is one with Christ: their sole standing is on tlie blood-sprinkled mercy-seat; they gaze down at it as tlie redeemed sliall for ever; tliey are "tlie habitation of God through the Spirit." of glory —The cherubim were bearers of the Divine glory, wlience, perliaps, they derive their name. The Sliel^inali, or cloud of glory, in wliicli Jeliovah appeared between tlie clierubini over the mercy-seat, tlie lid of tlie ark, is doubtless the reference. Thoi.uck thinks the twelve loaves of tlie «hew-bread represent ttie twelve tribes of the nation, pceseiUed as a community before God consecrated to Ilini [just as in the Lord's Supper lielievers, tlie spiritual
Testament, for—" in reference to the existing time." The time of the temple uorship really belonged to tlie Old Testament, but continued still in Paul's time and thai of his Hebrew readers. "The time of reformation" (u. lOi stands in contrast to this, " the existing time;" tlioiigh, in reality, " the time of reformation," the New Testa ment time, was now present and existing. So "tlie age to come," is the phrase applied to the Gospel, because it was jjresent only to believers, and its fulness even to them is still to come. Cf. v. II, "good things to come." in which tabernacle, not time, according to the reading of the oldest MS.S. Or ira/isia^e, " According to which" i)arabolic representation, or figure, w-rc— Greek, "are." gifts—unbloody oblations, could not Greek, "cannot:" are not able, hlin tliat did tlie service any worshipper. Tlie Greek is latreuein, serve God, which
Lsrael, all partaking of the one bread, and becoming one bread and one body, present themselves befoie the Lord as consecrated to Him, 1 Corinthians 10. 16, 17J; the oil and light, the pure knowledge of the Lord, in wliich the covenant people are to shine [the" seven (lights), implying perfection]; the ark of the covenant, the symbol of God's kingdom in the old covenant, and representing God dwelling among His own; the ten commandments in
is all men's duty; not leilourgein, to serve in a ministerial
office, make perfect—perfectly remove the sense of j^uilt, and sanctify inwardly tlirough love, as pertaining to the coitseience—"in respect to tlie (inoral-religioii.s) consciousness." They can only reach as far as the outward flesh (cf. "carnal ordinances," v. 10, 13, 14). 10. Which — sacrifices, stood — consisted in [Alford] ; or, /iaj)e attached to them only things wliich appertain to llie use of foods, &c. The rites of meats, &o., go side by side with the sacrifices [Tiioluck and 'Wahl], cf. Colossians 2.
tlie ark, the law as the basis of union between God and man; the mercy-seat covering the law and sprinkled witli the Idood of atonement for the collective sin of the people, God s mercy fiu Christ] stronger than the law;
Ihe cherubim, the personified [redeemed] creation, looking down on the inercy-seat, where God s nieicy, and God's law, are set forth as the basis of creation, mercyseat Greek, " tlie propitiator}- :" the golden cover of the ark, on which was sprinkled the blood of tlie propitiatory sacrifice on tlie day of atonement ; the footstool of Jehov ah ; the meeting-place of Him and His people, we cannot—conveniently : besides what met the eye in the sanctuary, tliere were spiritual realities symbolized which
10. drinks—(Leviticus 10. 9; 11. 4.) Usage subsequentljto the law added many observances as to meats and drinks, washings—(Exodus 29. 4.) and carnal ordinances—One oldest MS., Syriac and Coptic, omit " and." " Carnal ordinances" stand in apposition to "sacrifices" (v. 9). Carnal (outward, atTecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" {v. 13, 14). Imposed— as a burden (Acts 15. 10, 28) continually pressing lieav.y. nutil the time of reformation Greek, "the seasun of
it would take too long to discuss in detail, our chief subject at present being the priesthood and the siwriftces. "Which" refers not merely to the chersbim, but to all the contents of tlie sanctuary enumerated, v. 2-5. 6. The use ma<le of the sanctuary so furnished by the high priest on the anniversary of atonement, ordained—arlanged. alvrays—twice at the least every day, for the morning and evening care of the lamps, and otTering of incense (E.\odus 30. 7, 8). went— Greek, "enter:" present
rectifieaiion," when the reality should supersede the type
(ch. 8. 8-12). Cf. "better," v. 23. 11. But—in contrast to "could not make . . . perfect" (v. 9). Christ—The Messiah, of whom all the prophets foretold ; not " Jesus'* here. From whom the " reformation" (d. 10), or rectifie.a-
tion, emanates, wliicli frees from the yoke of carnal or<linances, and wliicli is being realized gradually now, and shall be perfectly in tlie consummation of " tlieage (world) to come." "Christ . . . High Priest," exactly answers to Leviticus 4. 5, "the priest tliat is anointed." an—rather, " having come forward (cf. ch. 10. 7, a diflferent Greek word, picturesquel.v presenting Him before us) as High Priest," The Levitical priests must tiierefore retire. Jtist as on
tense. 7. once every yeai-—The tenth day of the seventh month. He entered within the veil on that day twice at
leafit. Thus "once" means here ora the one occasion only. The two, or possibly more, entrances on tliat one day were regarded as parts of the one whole, not tvitluout blood—(Ch. 8. 3.) offvreA— Greek, " offers." errors— (Vree/f, "ignorances:" " Inadvertent errors." They might have known, as the law was clearly promulged, and they were bound to study it; so that their ignorance was culpable (cf. Acts 3. 17; Ephesians 4. 18; 1 Peter 1. U). Though •one's ignorance may mitigate one's punishment (Luke
tlie day of atonement, no woi k was done, no sacrifice was offered, or priest was allowed to be in the tabernacle while the high priest went into the holiest place to make atonement (Ijcviticus Ifi. 17, 29). So not our righteousness, nor any otlier priest's sacrifice, but Clirist alone atones; and as the high priest before olTering incense had on common garments of a priest, but after it wore his holy garments of "glory and beauty" (Exodus 28.) in entering tlie holiest, so Christ entered tlie heavenly holiest In His glorified body, good things to come Greek, " the good things to come," ch. 10. 1; "better promises," ch, 8. 6; tlie "eternal inlieritance," r. 15; 1 Peter 1.4; the "things hoped for,"
1*2. 48), it does not wliolly exempt from punisliiiient. 8. The Holy GIio8t—Moses himself did not coinpreliend the typlcjU meaning (1 Peter 1. II, 12). signifying-by the typical exclusion of all from the holiest, save the high priest once a year, the holiest of all—heaven, the antitype, the tlrst taheriiacle—the anterior tabernacle, representative of the whole Levitical system. WItile il {Ihn
cli. 11. 1. by a tabernacle—Joi ned with " He entered."
Translate, " Through the . . . tabernacle" (of which we know). [Alkokd.] As the JewLsh high priest passed through the anterior tabernacle into the holiest place, so
first tabernairle, and that which represents the Levitical system) as yet ''has a standing" (so tilie Greek, i. e., has continuance: lasts), the way to heaven (the antitypical "holiest place") is not yet made manifest icl. ch. 10. ly, 20). The Old Testament economy is represented by the holy
Clirist passed through heaven into the inner abode of the unseen and unapproachable God. Thus, "the tabernacle" here is the heavens through which He pa.ssed (Note, ch. 4.
place, the New Testament economy by the Holy of holies. Redemption, liy Christ, has opened the Holy of holies
14). But " tlie tabernacle" is also Ihe glorified body of Christ
(Note, ch. 8. 2), "not of this building" (not of the niero natural "creation, l)Ut of the spiritual antl heavenly, <Ae new o eation"), the Head of the mystical body, the Cliiirdi.
(access to heaven by faith now, ch. 4. Ifi; 7. 19, 2o; 10. 19, 22; by sight hereafter, Isaiah 33. 21; Revelation 11. 19; 21. 2, 3) to all mankind. The Greek for " not yet
' (??« jio] refers to the mliid of the .Spirit: the Spirit intimating that mfii should not think the way was yet opened. [Tittmaxn.] The Greek negative, ou po, would deny the f<icl objecllvely; me po, denies the thing subjectirely. 0. Which — "The which," viz., anterior tabernacle: "as being which was," Ac. [Ai-kokd.] Hf;nre— Greek, "parable;" a parabolic setting forth of the charade-^ of the Old
Throiirjh tiiis glorified body He passes into tlie heavenly
holiest place (v. '24), the immaterial, unapproachable presence of God, where He intercedes for us. flis glorified body, as tlie meeting-place of God and all Christ's redeenu'd, and the angels, answers to the heavens through which He passed, and passes. His body is opposctl to the
tabernacle, as His blood to the blood of goats, itc. grcuict 461
The Sacrificen of the Law HEBREWS IX. Jar Inferior to that of CJiitst.
carnal, as an instrument of the Hebrew polity, God, their King, accepting, in minor offences, expiatory victims instead of the sinner, otherwise doomed to death ; spiritual, as Ihe shadow of good things to come (ch. 10. 1). Tlio spiritual Israelite derived, in partaking of these legal rights, spiritual blessings not flowing from them, but from the great antitype. Ceremonial sacrifices released from temporal penalties aud ceremonial disqualifications ; Christ's sacrifice releases from everlasting penal-
—as contrasted with the small dimensions of the earthly anterior tabernacle, more perfect—Effective in giving pardon, peace, sanctification, and access to closest communion with God (cf. V. 9; ch. 10. 1). not made wltli hands—bnt by the Lord Himself (ch. 8. 2). la. Neither— "Nor yet." by—" through ;" as the means of His approach, goats . . . calves—Not a bullock, such as the Levitical high priest offered for himself, and a goat for the people, on the day of atonement (Leviticus 16. 6, 15),
ties (v. 12), and moral impurities on the conscience disqualifying from access to God (v. 14). The purification of the/?esA (the mere outward man) was by "sprinkling;" the washing followed by inseparable connection (Numbers
3/ear 6y 2/ear, whence the plural is used, goats . . . calves. Besides the goat offered for the people the blood of which was sprinkled before the mercy-seat, the high priest led forth a second goat, viz., the scapegoat ; over it he confessed the people's sins, putting them on the head of the goat, and sent as the sin-bearer into the wilderness out of sight, implying that the atonement eflfected by the goat sin offering (of which the ceremony of the scapegoat is a part, and not distinct from tlie sin offering) consisted in the transfer of the people's sins on the goat, and tlieir consequent removal out of sight. Tlie translation of sins on the victim usual in other expiatory sacrifices being omitted in the case of the slain goat, but employed In the case of the goat sent away, proved the two goats were regarded as one offering. [Archbishop Magee.] Christ's death is symbolized by the slain goat; His resurrection to
19. 19). So justification is followed by reneiving. 14. offered himself— The voluntary nature of the offering gives it especial efiicacy. He "througli the eternal Spirit," i.e.. His Divine Spirit (Romans 1. 4, in contrast to His " flesli,"
V. 3; His Godhead, 1 Timothy 3. IG; 1 Peter 3. 18), "His inner personality" [Alford], which gave a free consent to the act, offered Himself. Tlie animals ofl'ered had no
spirit or will to consent in the act of sacrifice ; they were offered according to the law ; they had a life neither enduring, nor of any intrinsic eflScacy. But He from eternity, with His Divine and everlasting Sjnrit, concurred with the Father's will of redemption by Him. His offering began on tlie altar of the cross, and was completed in His entering the holiest place with His blood. The etci-nity and infinitude of His Divine Spirit (cf. ch. 7. 16) gives eternal ("eternal redemption," v. 12, also cf. v. 15) and infinite merit to His offering, so that not even the infinite justice of God has any exception to take against it. It was "through His most burning love, flowing from His eternal Spirit," that He offered Himself. [CEcolampadius.] without spot—the animal victims had to be without outward blemish ; Clirist on the cross was a victim inwardly and essentially stainless (1 Peter 1. 19). purge— purify from fear, guil*, alienation from Him, and selfishness, the source of dead ivorks (v. 22, 23). your—The oldest MSS. read "our." T'M?(7ate, however, supports English Version reading, conscience—moral religious co;i«cioi(*)ieM. ilcad works—all works done in the natural state, wliich is a state of sin, are dead ; for they come not from living faith in, and love to "the living God" (ch. 11. 6). As contact with a dead body defiled ceremonially (cf. the allusion, " ashes of an heifer," v. 13), so dead works defile the inner consciousness spiritually, to so as to serve. The ceremonially unclean could not serve God in the outward communion of His people ; so the unrenewed cannot serve God in spiritual communion. Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult
life by the living goat sent away. Modern Jews substitute in some places acock for the goat as an expiation, tlie sins of the offerers being transferred to tlie entrails, and exposed on the house-top for the birds to carry out of sight, as the scapegoat did; the Hebreiv for man and cock being similar, Gebher. [Buxtorf.] by—" througli," as tlie means of His entrance; the key unlocking the heavenly Holy of holies to Him. The Greek is forcible, " through THE blood of His own" (cf. 23). once—"once for all." having obtained—having otitained ; iiV., "found for Himself," as a thing of insuperable difficulty to all save Divine Omnipotence, self-devoting zeal, and love, to find. The access of Christ to the Father was arduous (cli.
5. 7). None before had trodden the path, eternal—T!ie entrance of our Redeemer, once for all, into the heavenly holiest place, secures eternal redemption to us; whereas
t!ie Jewish high priest's entrance was repeated j'ear by year, and the effect temporary and partial, " On redemption," cf. Matthew 20. 28; Ephesians 1. 7; Colossians 1. 11
1 Timothy 2. 5; Titus 2. 14; 1 Peter 1. 19.
13-28. Proof of, and Enlargem f.nt on, the " Eternai, Redemption" mentioned, v. 12. For His blood, offered by Himself, purifies not only outwardly, as the Levitical sacrifices on the day of atonement, but inwardly unto tlie service of the living God (u. 13, 14). His deatli is the inaugurating act of the new covenant, and of the heavenly sanctuary (v. 15-23). His entrance into the true Holy of holies is tlie consummation of His once for all ottered sac-
(cf. Malachi 1. 8), much more for a man not justified by Christ's blood to otter dead works. But tliose purified by* Christ's blood in living faith do serve (Romans 12. 1), and shall more fully serve God (Revelation 22, 3). living God —therefore reciuiring living spiritual service (John 4. 24).
rifice of atonement (v. 21, 2(i); henceforth. His I'eappenrance alone remains to complete our redemption {v. 27, 2S). 13. if—as we know is the case; so the Greek indicative means. Argument from the less to tlie greater. If the blood of mere brutes could purify in any, liowever small a degree, how much more shall inward purification, and complete and eternal salvation, be wiouglit by the blood of Christ, in whom dwelt all the fulness of the Godliead 7 aaliesof an heifer-(Numbers 19. lG-18.) The type is lull of comfort for us. Tlie water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred l>i/ contact wilh
1.5. for this cause—llecanse of the all-cleansing power of His blood, this fits Him to be Mediator (ch. 8. (i, ensuring to both i>arties, God and ns, the ratification) of the new covenant, which secures botli forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to tlie called, by means of death—ratlier, as Greek, " iXeath having talien place." At the moment that His death took place, the necessary elfect la, " the called receive the {fulfilment ofthe) promise"
the dead. As she was slain without the camp, so Christ
(cf. ch. 13. 11 ; Numbers 19. 3,4). The ashes were laid by lor constant use; so the continuaUy cleansing ettocts of
(so Luke 21. 49 uses "promise;" ch. 6. 15; Acts 1. 4); that moment divides tlie Old from the New Testament. Tlie " called" are the elect " heirs," " partakers of the heavenly calling" (ch. 3. 1). redemption of . , . transgression*
Clirlst's blood, once for all shed. In our wilderness lourney we are continually contracting defilement l)y contact with the spiritually dead, and with dead works, and need tlierefore continual application to I he antllyp-
. . . under . . . first testanient-the transgressions of all menUom Adam to Christ, first against the i)rlinltlve revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus Includes the whole ]>erlod from .\dam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of the covenant made with (or the first testa-
Ical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living conimunloii with God
ill the lieavenly holy place, tlie unclean- (.'rcc/L, " those
(Inflled" on any particular occasion, puvifyin^—drcck, "purity." tlie flesh-tlieir efft-ct In thetnselves extended no further. Tlie law had a carnal and a spiritual aspect
The Sacrifices of the Law HEBREWS IX.
' far Infei ior to thai of Chriu.
meni given to) mankind by sacrifice, down from the fall to /ademption. Before tlie inheritance b;/ the New Testament
wherewith the testament is primarily sealed. It Is true the heir is ordinarily the successor of him who dies and so ceases to have the possession. But in tliis case Christ comes to life aga'n, and is Himself (including all that He hath), in the power of His now endless life. His people's Inheritance ; in His being Heir (ch. 1. 2), they are heirs. 17. after— (it., " over," as we say " upon the death of the testators ;" not as Tholuck, " on the condition that slain sac-
(for liere tlie idea of the " inheritance," following as the
r38ult of Christ's "death," being introduced, requires llie Greek to be translated testament, as it was before covenant) could come in, there must be redemption of (i. e., deliverance from tlie penalties incurred by) tlie transgressions committed under the first testament, for tlie propitiatory
rifices be there," which the Greek hardly sanctions, otherwise—"seeing that it is never availing." [Alford.] Bengel and Lachmann read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?" 18. Whereupon—ratlier, "Whence," dedicatea —"inaugurated." The Old Testament strictly and formally began on that day of inauguration. " Where the disposition, or arrangement, is ratified by the blood of another,
sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant-relation with us so long as past sins were unexpiated ; Romans 3. 24, 2.5, "a propitiation . . . His righteousness' for the remission of sins that are past." the promise—to Abraham, miglit— GreeA:, "may receive," which previously they could not (ch. 11. 39, 40). 16. A general axiomatic trutli ; it is "« testament ;" not tlie iestamt-nt. The testator must die before his testament takes effect (t). 17). This is a common meaning of the Greek noun dialhece. So in Luke 22.29, "I appoint (by testamentary disposition ^tlie cognate Greek verb diatitliemal) unto you a kingdom, as my Father hath appointed unto me." The need of death before the testamentary appointnient takes effect, holds good in Christ's relation as man to us; of course not in God .$ relation to Chri»t. be lit., "be borne;" "be involved in the case;" be inferred: or