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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>H E B R E W S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. IX.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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The apostle, having declared the Old-Testament dispensation antiquated
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and vanishing away, proceeds to let the Hebrews see the correspondence
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there was between the Old Testament and the New; and that whatever was
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excellent in the Old was typical and representative of the New, which
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therefore must as far excel the Old as the substance does the shadow.
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The Old Testament was never intended to be rested in, but to prepare
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for the institutions of the gospel. And here he treats,
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I. Of the tabernacle, the place of worship,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:1-5">ver. 1-5</A>.
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II. Of the worship and services performed in the tabernacle,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:6,7">ver. 6, 7</A>.
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III. He delivers the spiritual sense and the main design of all,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:8-28">ver. 8, to the end</A>.</P>
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</FONT>
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<A NAME="Heb9_1"> </A>
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<A NAME="Heb9_2"> </A>
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<A NAME="Heb9_3"> </A>
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<A NAME="Heb9_4"> </A>
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<A NAME="Heb9_5"> </A>
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<A NAME="Heb9_6"> </A>
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<A NAME="Heb9_7"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Furniture of the Tabernacle.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 62.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Then verily the first <I>covenant</I> had also ordinances of
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divine service, and a worldly sanctuary.
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2 For there was a tabernacle made; the first, wherein <I>was</I> the
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candlestick, and the table, and the showbread; which is called
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the sanctuary.
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3 And after the second veil, the tabernacle which is called the
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Holiest of all;
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4 Which had the golden censer, and the ark of the covenant
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overlaid round about with gold, wherein <I>was</I> the golden pot that
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had manna, and Aaron's rod that budded, and the tables of the
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covenant;
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5 And over it the cherubims of glory shadowing the mercyseat;
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of which we cannot now speak particularly.
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6 Now when these things were thus ordained, the priests went
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always into the first tabernacle, accomplishing the service <I>of
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God.</I>
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7 But into the second <I>went</I> the high priest alone once every
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year, not without blood, which he offered for himself, and <I>for</I>
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the errors of the people:
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</FONT></P>
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<P>
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Here,
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I. The apostle gives an account of the tabernacle, that place of
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worship which God appointed to be pitched on earth; it is called <I>a
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worldly</I> sanctuary, wholly of this world, as to the materials of
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which it was built, and a building that must be taken down; it is
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called a worldly <I>sanctuary,</I> because it was the court and palace
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of the King of Israel. God was their King, and, as other kings, had his
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court or place of residence, and attendants, furniture, and provision,
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suitable thereto. This tabernacle (of which we have the model,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+25:1-27:21">Exod. xxv.-xxvii.</A>)
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was a moving temple, shadowing forth the unsettled state of the church
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militant, and the human nature of the Lord Jesus Christ, in whom the
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fullness of the Godhead dwelt bodily. Now of this tabernacle it is said
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that it was divided into two parts, called a first and a second
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tabernacle, an inner and an outer part, representing the two states of
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the church militant and triumphant, and the two natures of Christ,
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human and divine. We are also told what was placed in each part of the
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tabernacle.</P>
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<P>
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1. In the outer part: and there were several things, of which you have
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here a sort of schedule.
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(1.) The candlestick; doubtless not an empty and unlighted one, but
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where the lamps were always burning. And there was need of it, for
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there were no windows in the sanctuary; and this was to convince the
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Jews of the darkness and the mysterious nature of that dispensation.
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Their light was only candle-light, in comparison of the fullness of
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light which Christ, the Sun of righteousness, would bring along with
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him, and communicate to his people; for all our light is derived from
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him the fountain of light.
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(2.) The table and the show-bread set upon it. This table was set
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directly opposite to the candlestick, which shows that by light from
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Christ we must have communion with him and with one another. We must
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not come in the dark to his table, but by light from Christ must
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discern the Lord's body. On this table were placed twelve loaves for
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the twelve tribes of Israel, a loaf for a tribe, which stood from
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sabbath to sabbath, and on that day were renewed. This show-bread may
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be considered either as the provision of the palace (though the King of
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Israel needed it not, yet, in resemblance of the palaces of earthly
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kings, there must be this provision laid in weekly), or the provision
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made in Christ for the souls of his people, suitable to the wants and
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to the relief of their souls. He is the bread of life; in our Father's
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house there is bread enough and to spare; we may have fresh supplies
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from Christ, especially every Lord's day. This outer part is called
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<I>the sanctuary or holy,</I> because erected to the worship of a holy
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God, to represent a holy Jesus, and to entertain a holy people, for
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their further improvement in holiness.</P>
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<P>
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2. We have an account of what was in the inner part of the sanctuary,
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which was within the second veil, and is called <I>the holiest of
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all.</I> This second veil, which divided between the holy and the most
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holy place, was a type of the body of Christ, by the rending whereof
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not only a view, but a way, was opened for us into the holiest of all,
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the type of heaven itself. Now in this part were,
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(1.) The golden censer, which was to hold the incense, or the golden
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altar set up to burn the incense upon; both the one and the other were
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typical of Christ, of his pleasing and prevailing intercession which he
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makes in heaven, grounded upon the merits and satisfaction of his
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sacrifice, upon which we are to depend for acceptance and the blessing
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from God.
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(2.) The ark of the covenant overlaid round about with pure gold,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:4"><I>v.</I> 4</A>.
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This typified Christ, his perfect obedience to the law and his
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fulfilling of all righteousness for us. Now here we are told both what
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was in this ark and what was over it.
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[1.] What was in it. <I>First, The golden pot that had manna,</I>
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which, when preserved by the Israelites in their own houses, contrary
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to the command of God, presently putrefied; but now, being by God's
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appointment deposited here in this house, was kept from putrefaction,
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always pure and sweet; and this to teach us that it is only in Christ
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that our persons, our graces, our performances are kept pure. It was
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also a type of the bread of life we have in Christ, the true ambrosia
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that gives immortality. This was also a memorial of God's miraculously
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feeding his people in the wilderness, that they might never forget such
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signal favour, nor distrust God for the time to come. <I>Secondly,
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Aaron's rod that budded,</I> and thereby showed that God had chosen him
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of the tribe of Levi to minister before him of all the tribes of
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Israel, and so an end was put to the murmuring of the people, and to
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their attempt to invade the priest's office,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+17:1-13">Num. xvii</A>.
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This was that rod of God with which Moses and Aaron wrought such
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wonders; and this was a type of Christ, who is styled <I>the man, the
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branch</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:12">Zech. vi. 12</A>),
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by whom God has wrought wonders for the spiritual deliverance, defence,
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and supply of his people, and for the destruction of their enemies. It
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was a type of divine justice, by which Christ the Rock was smitten, and
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from whom the cool refreshing waters of life flow into our souls.
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<I>Thirdly, The tables of the covenant,</I> in which the moral law was
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written, signifying the regard God has to the preservation of his holy
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law, and the care we all ought to have that we keep the law of
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God--that this we can only do in and through Christ, by strength from
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him nor can our obedience by accepted but through him.
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[2.] What was over the ark
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:5"><I>v.</I> 5</A>):
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<I>Over it the cherubim of glory shadowing the mercy-seat. First,</I>
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The mercy-seat, which was the covering of the ark; it was called <I>the
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propitiatory,</I> and it was of pure gold, as long and as broad as the
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ark in which the tables of the law were laid. It was an eminent type
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of Christ, and of his perfect righteousness, ever adequate to the
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dimensions of the law of God, and covering all our transgressions,
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interposing between the Shechinah, or symbol of God's presence, and our
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sinful failures, and covering them. <I>Secondly, The cherubim of
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glory</I> shadowing the mercy-seat, representing the holy angels of
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God, who take pleasure in looking into the great work of our redemption
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by Christ, and are ready to perform every good office, under the
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Redeemer, for those who are the heirs of salvation. The angels
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attended Christ at his birth, in his temptation, under his agonies, at
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his resurrection, and in his ascension, and will attend his second
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coming. God manifest in the flesh was seen, observed, visited, by the
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angels.</P>
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<P>
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II. From the description of the place of worship in the Old-Testament
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dispensation, the apostle proceeds to speak of the duties and services
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performed in those places,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:6"><I>v.</I> 6</A>.
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When the several parts and furniture of the tabernacle were thus
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settled, then what was to be done there?</P>
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<P>
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1. The ordinary priests went always into the first tabernacle, to
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accomplish the service of God. Observe,
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(1.) None but priests were to enter into the first part of the
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tabernacle, and this to teach us all that persons not qualified, not
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called of God, must not intrude into the office and work of the
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ministry.
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(2.) The ordinary priests were only to enter into the first part of the
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tabernacle, it would have been fatal presumption in them to have gone
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into the holiest of all; and this teaches us that even ministers
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themselves must know and keep in their proper stations, and not presume
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to usurp the prerogative of Christ, by offering up incense of their
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own, or adding their own inventions to the ordinances of Christ, or
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lording it over men's consciences.
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(3.) These ordinary priests were to enter into the first tabernacle
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always; that is, they were to devote themselves and all their time to
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the work of their office, and not alienate themselves at any time from
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it; they were to be in an habitual readiness for the discharge of their
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office, and at all stated appointed times were actually to attend to
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their work.
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(4.) The ordinary priests must enter into the first tabernacle, that
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they might there accomplish the service of God. They must not do the
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work of God partially or by halves, but stand complete in the whole of
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his will and counsel; not only beginning well, but proceeding well, and
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persevering to the end, fulfilling the ministry they had received.</P>
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<P>
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2. Into the second, the interior part, went the high priest along,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:7"><I>v.</I> 7</A>.
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This part was an emblem of heaven, and Christ's ascension thither.
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Here observe,
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(1.) None but the high priest must go into the holiest; so none but
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Christ could enter into heaven in his own name, by his own right, and
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by his own merits.
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(2.) In entering into the holiest, the high priest must first go
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through the outer sanctuary, and through the veil, signifying that
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Christ went to heaven through a holy life and a violent death; the veil
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of his flesh was rent asunder.
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(3.) The high priest entered but once a year into the holiest, and in
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this the antitype excels the type (as in every thing else), for he has
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entered once for all, during the whole dispensation of the gospel.
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(4.) The high priest must not enter without blood, signifying that
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Christ, having undertaken to be our high priest, could not have been
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admitted into heaven without shedding his blood for us, and that none
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of us can enter either into God's gracious presence here or his
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glorious presence hereafter, but by the blood of Jesus.
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(5.) The high priest, under the law, entering into the holiest, offered
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up that blood for himself and his own errors first, and then for the
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errors of the people,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:7"><I>v.</I> 7</A>.
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This teaches us that Christ is a more excellent person and high priest
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than any under the law, for he has no errors of his own to offer for.
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And it teaches us that ministers, when in the name of Christ they
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intercede for others, must first apply the blood of Christ to
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themselves for their pardon.
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(6.) When the legal high priest had offered for himself, he must not
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stop there, but must also offer for the errors of the people. Our high
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priest, though he needs not to offer for himself, yet forgets not to
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offer for his people; he pleads the merit of his sufferings for the
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benefit of his people on earth. Observe,
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[1.] Sins are errors, and great errors, both in judgment and practice.
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We greatly err when we sin against God; and who can understand all his
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errors?
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[2.] They are such errors as leave guilt upon the conscience, not to be
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washed away but by the blood of Christ; and the sinful errors of
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priests and people must be all done away by the same means, the
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application of the blood of Christ; we must plead this blood on earth,
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while he is pleading it in heaven for us.</P>
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<A NAME="Heb9_8"> </A>
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<A NAME="Heb9_9"> </A>
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<A NAME="Heb9_10"> </A>
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<A NAME="Heb9_11"> </A>
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<A NAME="Heb9_12"> </A>
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<A NAME="Heb9_13"> </A>
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<A NAME="Heb9_14"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Priesthood of Christ.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 62.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>8 The Holy Ghost this signifying, that the way into the holiest
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of all was not yet made manifest, while as the first tabernacle
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was yet standing:
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9 Which <I>was</I> a figure for the time then present, in which were
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offered both gifts and sacrifices, that could not make him that
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did the service perfect, as pertaining to the conscience;
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10 <I>Which stood</I> only in meats and drinks, and divers washings,
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and carnal ordinances, imposed <I>on them</I> until the time of
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reformation.
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11 But Christ being come a high priest of good things to come,
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by a greater and more perfect tabernacle, not made with hands,
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that is to say, not of this building;
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12 Neither by the blood of goats and calves, but by his own
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blood he entered in once into the holy place, having obtained
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eternal redemption <I>for us.</I>
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13 For if the blood of bulls and of goats, and the ashes of an
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heifer sprinkling the unclean, sanctifieth to the purifying of
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the flesh:
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14 How much more shall the blood of Christ, who through the
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eternal Spirit offered himself without spot to God, purge your
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conscience from dead works to serve the living God?
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</FONT></P>
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<P>
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In these verses the apostle undertakes to deliver to us the mind and
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meaning of the Holy Ghost in all the ordinances of the tabernacle and
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legal economy, comprehending both place and worship. The scriptures of
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the Old Testament were given by inspiration of God; holy men of old
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spoke and wrote as the Holy Ghost directed them. And these
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Old-Testament records are of great use and significancy, not only to
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those who first received them, but even to Christians, who ought not to
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|
satisfy themselves with reading the institutes of the Levitical law,
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but should learn what the Holy Ghost signifies and suggests to them
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thereby. Now here are several things mentioned as the things that the
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Holy Ghost signified and certified to his people hereby.</P>
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<P>
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I. That the way into the holiest of all was not yet made manifest,
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while the first tabernacle was standing,
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:8"><I>v.</I> 8</A>.
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This was one lesson the Holy Ghost would teach us by these types; the
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way to heaven was not so clear and plain, nor so much frequented, under
|
|
the Old Testament as under the New. It is the honour of Christ and the
|
|
gospel, and the happiness of those who live under it, that now life and
|
|
immortality are brought to light. There was not that free access to God
|
|
then that there is now; God has now opened a wider door; and there is
|
|
room for more, yea, even for as many as are truly willing to return
|
|
unto him by Christ.</P>
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<P>
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|
II. That the first tabernacle was only a figure for the time then
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present,
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:9"><I>v.</I> 9</A>.
|
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|
It was a dark dispensation, and but of short continuance, only designed
|
|
for awhile to typify the great things of Christ and the gospel, that
|
|
were in due time to shine forth in their own brightness, and thereby
|
|
cause all the shadows to flee away and disappear, as the stars before
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|
the rising sun.</P>
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<P>
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III. That none of the gifts and sacrifices there offered could make the
|
|
offerers perfect as pertaining to conscience
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:9"><I>v.</I> 9</A>);
|
|
|
|
that is, they could not take away the desert, or defilement, or
|
|
dominion, of sin; they could not deliver conscience from a dread of the
|
|
wrath of God; they could neither discharge the debts, nor resolve the
|
|
doubts, of him who did the service. A man might run through them all in
|
|
their several orders and frequent returns, and continue to do so all
|
|
his days, and yet not find his conscience either pacified or purified
|
|
by them; he might thereby be saved from corporal and temporal
|
|
punishments that were threatened against the non-observers, but he
|
|
could not be saved by them from sin or hell, as all those are who
|
|
believe in Christ.</P>
|
|
|
|
<P>
|
|
|
|
IV. The Holy Ghost hereby signifies that the Old-Testament institutions
|
|
were by external carnal ordinances imposed upon them until the time of
|
|
reformation,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:10"><I>v.</I> 10</A>.
|
|
|
|
Their imperfection lay in three things:--
|
|
|
|
1. Their nature. They were but external and carnal meats and drinks,
|
|
and divers washings. All these were bodily exercises, which profit
|
|
little; they could only satisfy the flesh, or at best sanctify to the
|
|
purifying of the flesh.
|
|
|
|
2. They were not such as were left indifferent to them to use or
|
|
disuse, but they were imposed upon them by grievous corporal
|
|
punishments, and this was ordered on purpose to make them look more to
|
|
the promised Seed, and long more for him.
|
|
|
|
3. These were never designed for a perpetuity, but only to continue
|
|
till the time of reformation, till the better things provided for them
|
|
were actually bestowed upon them. Gospel times are and should be times
|
|
of reformation,--of clearer light as to all things necessary to be
|
|
known,--of greater love, inducing us to bear ill-will to none, but
|
|
good-will to all, and to have complacency in all that are like God,--of
|
|
greater liberty and freedom both of spirit and speech--and of a more
|
|
holy living according to the rule of the gospel. We have far greater
|
|
advantages under the gospel than they had under the law; and either we
|
|
must be better or we shall be worse. A conversation becoming the gospel
|
|
is an excellent way of living; nothing mean, foolish, vain, or servile
|
|
becomes the gospel.</P>
|
|
|
|
<P>
|
|
|
|
V. The Holy Ghost signifies to us hereby that we never make the right
|
|
use of types but when we apply them to the antitype; and, whenever we
|
|
do so, it will be very evident that the antitype (as in reason it
|
|
should) greatly excels the type, which is the main drift and design of
|
|
all that is said. And, as he writes to those who believed that Christ
|
|
had come and that Jesus was the Christ, so he very justly infers that
|
|
he is infinitely above all legal high priests
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:11,12"><I>v.</I> 11, 12</A>),
|
|
|
|
and he illustrates it very fully. For,</P>
|
|
|
|
<P>
|
|
|
|
1. <I>Christ is a high priest of good things to come,</I> by which may
|
|
be understood,
|
|
|
|
(1.) All the good things that were to come during the Old Testament,
|
|
and now have come under the New. All the spiritual and eternal
|
|
blessings the Old-Testament saints had in their day and under their
|
|
dispensation were owing to the Messiah to come, on whom they believed.
|
|
The Old Testament set forth in shadows what was to come; the New
|
|
Testament is the accomplishment of the Old.
|
|
|
|
(2.) All the good things yet to come and to be enjoyed in a gospel
|
|
state, when the promises and prophecies made to the gospel church in
|
|
the latter days shall be accomplished; all these depend upon Christ and
|
|
his priesthood, and shall be fulfilled.
|
|
|
|
(3.) Of all the good things to come in the heavenly state, which will
|
|
perfect both the Testaments; as the state of glory will perfect the
|
|
state of grace, this state will be in a much higher sense the
|
|
perfection of the New Testament than the New Testament was the
|
|
perfection of the Old. Observe, All things past, present, and to come,
|
|
were, and are, founded upon, and flowing from, the priestly office of
|
|
Christ.</P>
|
|
|
|
<P>
|
|
|
|
2. Christ is a high priest <I>by a greater and more perfect tabernacle
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:11"><I>v.</I> 11</A>),
|
|
|
|
a tabernacle not made with hands, that is to say, not of this
|
|
building,</I> but his own body, or rather human nature, conceived by
|
|
the Holy Ghost overshadowing the blessed virgin. This was a new fabric,
|
|
a new order of building, infinitely superior to all earthly structures,
|
|
not excepting the tabernacle of the temple itself.</P>
|
|
|
|
<P>
|
|
|
|
3. Christ, our high priest, has entered into heaven, not as their high
|
|
priest entered into the holiest, with the blood of bulls and of goats,
|
|
but by his own blood, typified by theirs, and infinitely more precious.
|
|
And this,</P>
|
|
|
|
<P>
|
|
|
|
4. Not for one year only, which showed the imperfection of that
|
|
priesthood, that it did but typically obtain a year's reprieve or
|
|
pardon. But our high priest entered into heaven <I>once for all,</I>
|
|
and has obtained not a yearly respite, but eternal redemption, and so
|
|
needs not to make an annual entrance. In each of the types there was
|
|
something that showed it was a type, and resembled the antitype, and
|
|
something that showed it was but a type, and fell short of the
|
|
antitype, and therefore ought by no means to be set up in competition
|
|
with the antitype.</P>
|
|
|
|
<P>
|
|
|
|
5. The Holy Ghost further signified and showed what was the efficacy of
|
|
the blood of the Old-Testament sacrifices, and thence is inferred the
|
|
much greater efficacy of the blood of Christ.
|
|
|
|
(1.) The efficacy of the blood of the legal sacrifices extended to the
|
|
purifying of the flesh
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:13"><I>v.</I> 13</A>):
|
|
|
|
it freed the outward man from ceremonial uncleanness and from temporal
|
|
punishment, and entitled him to, and fitted him for, some external
|
|
privileges.
|
|
|
|
(2.) He infers very justly hence the far greater efficacy of the blood
|
|
of Christ
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:14"><I>v.</I> 14</A>):
|
|
|
|
<I>How much more shall the blood of Christ,</I> &c. Here observe,
|
|
|
|
[1.] What it was that gave such efficacy to the blood of Christ.
|
|
<I>First,</I> It was his offering himself to God, the human nature upon
|
|
the altar of his divine nature, he being priest, altar, and sacrifice,
|
|
his divine nature serving for the two former, and his human nature for
|
|
the last; now such a priest, altar, and sacrifice, could not but be
|
|
propitiatory. <I>Secondly,</I> It was Christ's offering up himself to
|
|
God through the eternal Spirit, not only as the divine nature supported
|
|
the human, but the Holy Ghost, which he had without measure, helping
|
|
him in all, and in this great act of obedience offering himself.
|
|
<I>Thirdly,</I> It was Christ's offering himself to God without spot,
|
|
without any sinful stain either in his nature or life; this was
|
|
conformable to the law of sacrifices, which required them to be without
|
|
blemish. Now further observe,
|
|
|
|
[2.] What the efficacy of Christ's blood is; it is very great. For,
|
|
<I>First,</I> It is sufficient to purge the conscience from dead works,
|
|
it reaches to the very soul and conscience, the defiled soul, defiled
|
|
with sin, which is a dead work, proceeds from spiritual death, and
|
|
tends to death eternal. As the touching of a dead body gave a legal
|
|
uncleanness, so meddling with sin gives a moral and real defilement,
|
|
fixes it in the very soul; but the blood of Christ has efficacy to
|
|
purge it out. <I>Secondly,</I> It is sufficient to enable us to serve
|
|
the living God, not only by purging away that guilt which separates
|
|
between God and sinners, but by sanctifying and renewing the soul
|
|
through the gracious influences of the Holy Spirit, purchased by Christ
|
|
for this purpose, that we might be enabled to serve the living God in a
|
|
lively manner.</P>
|
|
|
|
<A NAME="Heb9_15"> </A>
|
|
<A NAME="Heb9_16"> </A>
|
|
<A NAME="Heb9_17"> </A>
|
|
<A NAME="Heb9_18"> </A>
|
|
<A NAME="Heb9_19"> </A>
|
|
<A NAME="Heb9_20"> </A>
|
|
<A NAME="Heb9_21"> </A>
|
|
<A NAME="Heb9_22"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Priesthood of Christ.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 62.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>15 And for this cause he is the mediator of the new testament,
|
|
that by means of death, for the redemption of the transgressions
|
|
<I>that were</I> under the first testament, they which are called
|
|
might receive the promise of eternal inheritance.
|
|
16 For where a testament <I>is,</I> there must also of necessity be
|
|
the death of the testator.
|
|
17 For a testament <I>is</I> of force after men are dead: otherwise
|
|
it is of no strength at all while the testator liveth.
|
|
18 Whereupon neither the first <I>testament</I> was dedicated
|
|
without blood.
|
|
19 For when Moses had spoken every precept to all the people
|
|
according to the law, he took the blood of calves and of goats,
|
|
with water, and scarlet wool, and hyssop, and sprinkled both the
|
|
book, and all the people,
|
|
20 Saying, This <I>is</I> the blood of the testament which God hath
|
|
enjoined unto you.
|
|
21 Moreover he sprinkled with blood both the tabernacle, and
|
|
all the vessels of the ministry.
|
|
22 And almost all things are by the law purged with blood; and
|
|
without shedding of blood is no remission.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
In these verses the apostle considers the gospel under the notion of a
|
|
will or testament, the new or last will and testament of Christ, and
|
|
shows the necessity and efficacy of the blood of Christ to make this
|
|
testament valid and effectual.</P>
|
|
|
|
<P>
|
|
|
|
I. The gospel is here considered as a testament, the new and last will
|
|
and testament of our Lord and Saviour Jesus Christ. It is observable
|
|
that the solemn transactions that pass between God and man are
|
|
sometimes called a covenant, here a testament. A covenant is an
|
|
agreement between two or more parties about things that are in their
|
|
own power, or may be so, and this either with or without a mediator;
|
|
this agreement takes effect at such time and in such manner as therein
|
|
declared. A testament is a voluntary act and deed of a single person,
|
|
duly executed and witnessed, bestowing legacies on such legatees as are
|
|
described and characterized by the testator, and which can only take
|
|
effect upon his death. Now observe, Christ is the Mediator of a New
|
|
Testament
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:15"><I>v.</I> 15</A>);
|
|
|
|
and he is so for several ends and purposes here mentioned.
|
|
|
|
1. To redeem persons from their transgressions committed against the
|
|
law or first testament, which makes every transgression a forfeiture of
|
|
liberty, and makes men debtors, and slaves or prisoners, who need to be
|
|
redeemed.
|
|
|
|
2. To qualify all those that are effectually called to receive the
|
|
promise of an eternal inheritance. These are the great legacies that
|
|
Christ by his last will and testament has bequeathed to the truly
|
|
characterized legatees.</P>
|
|
|
|
<P>
|
|
|
|
II. To make this New Testament effectual, it was necessary that Christ
|
|
should die; the legacies accrue by means of death. This he proves by
|
|
two arguments:--
|
|
|
|
1. From the general nature of every will or testamentary disposition,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:16"><I>v.</I> 16</A>.
|
|
|
|
Where a testament is, where it acts and operates, there must of
|
|
necessity by the death of the testator; till then the property is still
|
|
in the testator's hand, and he has power to revoke, cancel, or alter,
|
|
his will as he pleases; so that no estate, no right, is conveyed by
|
|
will, till the testator's death has made it unalterable and effectual.
|
|
|
|
2. From the particular method that was taken by Moses in the
|
|
ratification of the first testament, which was not done without blood,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:18,19"><I>v.</I> 18, 19</A>,
|
|
|
|
&c. All men by sin had become guilty before God, had forfeited their
|
|
inheritance, their liberties, and their very lives, into the hands of
|
|
divine justice; but God, being willing to show the greatness of his
|
|
mercy, proclaimed a covenant of grace, and ordered it to be typically
|
|
administered under the Old Testament, but not without the blood and
|
|
life of the creature; and God accepted the blood of bulls and goats, as
|
|
typifying the blood of Christ; and by these means the covenant of grace
|
|
was ratified under the former dispensation. The method taken by Moses,
|
|
according to the direction he had received from God, is here
|
|
particularly related
|
|
|
|
(1.) Moses spoke every precept to all the people, according to the law,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:19"><I>v.</I> 19</A>.
|
|
|
|
He published to them the tenour of the covenant, the duties required,
|
|
the rewards promised to those who did their duty, and the punishment
|
|
threatened against the transgressors, and he called for their consent
|
|
to the terms of the covenant; and this in an express manner.
|
|
|
|
(2.) Then he took the blood of calves and of goats, with water, and
|
|
scarlet wool, and hyssop, and applied this blood by sprinkling it.
|
|
This blood and water signified the blood and water that came out of our
|
|
Saviour's pierced side, for justification and sanctification, and also
|
|
shadowed forth the two sacraments of the New Testament, baptism and the
|
|
Lord's supper, with scarlet wool, signifying the righteousness of
|
|
Christ with which we must be clothed, the hyssop signifying that faith
|
|
by which we must apply all. Now with these Moses sprinkled,
|
|
|
|
[1.] The book of the law and covenant, to show that the covenant of
|
|
grace is confirmed by the blood of Christ and made effectual to our
|
|
good.
|
|
|
|
[2.] The people, intimating that the shedding of the blood of Christ
|
|
will be no advantage to us if it be not applied to us. And the
|
|
sprinkling of both the book and the people signified the mutual consent
|
|
of both parties, God and man, and their mutual engagements to each
|
|
other in this covenant through Christ, Moses at the same time using
|
|
these words, <I>This is the blood of the testament which God hath
|
|
enjoined unto you.</I> This blood, typifying the blood of Christ, is
|
|
the ratification of the covenant of grace to all true believers.
|
|
|
|
[3.] He sprinkled the tabernacle and all the utensils of it, intimating
|
|
that all the sacrifices offered up and services performed there were
|
|
accepted only through the blood of Christ, which procures the remission
|
|
of that iniquity that cleaves to our holy things, which could not have
|
|
been remitted but by that atoning blood.</P>
|
|
|
|
<A NAME="Heb9_23"> </A>
|
|
<A NAME="Heb9_24"> </A>
|
|
<A NAME="Heb9_25"> </A>
|
|
<A NAME="Heb9_26"> </A>
|
|
<A NAME="Heb9_27"> </A>
|
|
<A NAME="Heb9_28"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Priesthood of Christ; The Second Coming of Christ.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 62.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>23 <I>It was</I> therefore necessary that the patterns of things in
|
|
the heavens should be purified with these; but the heavenly
|
|
things themselves with better sacrifices than these.
|
|
24 For Christ is not entered into the holy places made with
|
|
hands, <I>which are</I> the figures of the true; but into heaven
|
|
itself, now to appear in the presence of God for us:
|
|
25 Nor yet that he should offer himself often, as the high
|
|
priest entereth into the holy place every year with blood of
|
|
others;
|
|
26 For then must he often have suffered since the foundation of
|
|
the world: but now once in the end of the world hath he appeared
|
|
to put away sin by the sacrifice of himself.
|
|
27 And as it is appointed unto men once to die, but after this
|
|
the judgment:
|
|
28 So Christ was once offered to bear the sins of many; and
|
|
unto them that look for him shall he appear the second time
|
|
without sin unto salvation.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
In this last part of the chapter, the apostle goes on to tell us what
|
|
the Holy Ghost has signified to us by the legal purifications of the
|
|
patterns of the things in heaven, inferring thence the necessity of
|
|
better sacrifices to consecrate the heavenly things themselves.</P>
|
|
|
|
<P>
|
|
|
|
I. The necessity of purifying the patterns of the things in heaven,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:23"><I>v.</I> 23</A>.
|
|
|
|
This necessity arises both from the divine appointment, which must
|
|
always be obeyed, and from the reason of that appointment, which was to
|
|
preserve a proper resemblance between the things typifying and the
|
|
things typified. It is observable here that the sanctuary of God on
|
|
earth is a pattern of heaven, and communion with God in his sanctuary
|
|
is to his people a heaven upon earth.</P>
|
|
|
|
<P>
|
|
|
|
II. The necessity that the heavenly things themselves should be
|
|
purified with better sacrifices than of bulls and goats; the things
|
|
themselves are better than the patterns, and must therefore be
|
|
consecrated with better sacrifices. These heavenly things are the
|
|
privileges of the gospel state, begun in grace, perfected in glory.
|
|
These must be ratified by a suitable sanction or consecration; and this
|
|
was the blood of Christ. Now it is very evident that the sacrifice of
|
|
Christ is infinitely better than those of the law.
|
|
|
|
1. From the places in which the sacrifices under the law, and that
|
|
under the gospel, were offered. Those under the law were the holy
|
|
places made with hands, which are but figures of the true sanctuary,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:24"><I>v.</I> 24</A>.
|
|
|
|
Christ's sacrifice, though offered upon earth, was by himself carried
|
|
up into heaven, and is there presented in a way of daily intercession;
|
|
for he appears in the presence of God for us. He has gone to heaven,
|
|
not only to enjoy the rest and receive the honour due to him, but to
|
|
appear in the presence of God for us, to present our persons and our
|
|
performances, to answer and rebuke our adversary and accuser, to secure
|
|
our interest, to perfect all our affairs, and to prepare a place for
|
|
us.
|
|
|
|
2. From the sacrifices themselves,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:26"><I>v.</I> 26</A>.
|
|
|
|
Those under the law were the lives and blood of other creatures of a
|
|
different nature from the offerers--the blood of beasts, a thing of
|
|
small value, and which would have been of none at all in this matter
|
|
had it not had a typical respect to the blood of Christ; but the
|
|
sacrifice of Christ was the oblation of himself; he offered his own
|
|
blood, truly called, by virtue of the hypostatical union, <I>the blood
|
|
of God;</I> and therefore of infinite value.
|
|
|
|
3. From the frequent repetition of the legal sacrifices. This showed
|
|
the imperfection of that law; but it is the honour and perfection of
|
|
Christ's sacrifice that, being once offered, it was sufficient to all
|
|
the ends of it; and indeed the contrary would have been absurd, for
|
|
then he must have been still dying and rising again, and ascending and
|
|
then again descending and dying; and the great work had been always
|
|
<I>in fieri--always doing,</I> and always to do, but never finished,
|
|
which would be as contrary to reason as it is to revelation, and to the
|
|
dignity of his person: <I>But now once in the end of the world hath he
|
|
appeared, to put away sin by the sacrifice of himself.</I> The gospel
|
|
is the last dispensation of the grace of God to men.
|
|
|
|
4. From the inefficacy of the legal sacrifices, and the efficacy of
|
|
Christ's sacrifice. The legal sacrifices could not of themselves put
|
|
away sin, neither procure pardon for it now power against it. Sin would
|
|
still have lain upon us, and had dominion over us; but Jesus Christ by
|
|
one sacrifice has made an end of sin, he has destroyed the works of the
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devil.</P>
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<P>
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III. The apostle illustrates the argument from the appointment of God
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concerning men
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+9:27,28"><I>v.</I> 27, 28</A>),
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and observes something like it in the appointment of God concerning
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Christ.</P>
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<P>
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1. The appointment of God concerning men contains in it two
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things:--
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(1.) That they must once die, or, at least, undergo a change equivalent
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|
to death. It is an awful thing to die, to have the vital knot loosed or
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|
cut asunder, all relations here dropped at once, an end put to our
|
|
probation and preparation state, and to enter into another world. It is
|
|
a great work, and it is a work that can be but once done, and therefore
|
|
had need to be well done. This is matter of comfort to the godly, that
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|
they shall die well and die but once; but it is matter of terror to the
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|
wicked, who die in their sins, that they cannot return again to do that
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|
great work better.
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(2.) It is appointed to men that after death they shall come to
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|
judgment, to a particular judgment immediately after death; for the
|
|
soul returns to God as to its judge, to be determined to its eternal
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|
state; and men shall be brought to the general judgment, at the end of
|
|
the world. This is the unalterable decree of God concerning men--they
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|
must die, and they must be judged. It is appointed for them, and it is
|
|
to be believed and seriously considered by them.</P>
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<P>
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|
2. The appointment of God concerning Christ, bearing some resemblance
|
|
to the other.
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|
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|
(1.) He must be once offered, to bear the sins of many, of all the
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|
Father had given to him, of all who should believe in his name. He was
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|
not offered for any sin of his own; he was wounded for our
|
|
transgressions. God laid on him the iniquity of all his people; and
|
|
these are many, though not so many as the rest of mankind; yet, when
|
|
they are all gathered to him, he will be the first-born among many
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brethren.
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|
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|
(2.) It is appointed that Christ shall appear the second time without
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|
sin, to the salvation of those who look for him.
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[1.] He will then appear without sin; at his first appearance, though
|
|
he had no sin of his own, yet he stood charged with the sins of many;
|
|
he was the Lamb of God that bore upon him the sins of the world, and
|
|
then he appeared in the form of sinful flesh; but his second appearance
|
|
will be without any such charge upon him, he having fully discharged it
|
|
before, and then his visage shall not be marred, but shall be
|
|
exceedingly glorious.
|
|
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|
[2.] This will be to the salvation of all who look for him; he will
|
|
then perfect their holiness, their happiness; their number shall then
|
|
be accomplished, and their salvation completed. Observe, It is the
|
|
distinguishing character of true believers that they are looking for
|
|
Christ; they look to him by faith; they look for him by hope and holy
|
|
desires. They look for him in every duty, in every ordinance, in every
|
|
providence now; and they expect his second coming, and are preparing
|
|
for it; and though it will be sudden destruction to the rest of the
|
|
world, who scoff at the report of it, it will be eternal salvation to
|
|
those who look for it.</P>
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