Bible Commentary (1871–1879 Edition) (continued)
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 fulfl Ued 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 destruction 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 heavens," 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, " perblood 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—thereessential 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 Aibo 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 tefh." [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'
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 iili 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 Euchart.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 covejianl, 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 (talieriiacli.') 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.
CHAPTER IX.
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 Avail: 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 of Jerusalem. 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 acoc Bslble to men. ti. Defining "the worldly laueruaole " a talicrnacle—" the taberus,'' 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 Slielinali, 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, pcesei Ued 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/isiae, " 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 juilt, 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, at Tecting 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 ot Tering 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.ation, 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 ol Tering 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,"
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