mh_parser/vol_split/58 - Hebrews/Chapter 9.xml

<div2 id="Heb.x" n="x" next="Heb.xi" prev="Heb.ix" progress="77.97%" title="Chapter IX">
<h2 id="Heb.x-p0.1">H E B R E W S.</h2>
<h3 id="Heb.x-p0.2">CHAP. IX.</h3>
<p class="intro" id="Heb.x-p1">The apostle, having declared the Old-Testament
dispensation antiquated and vanishing away, proceeds to let the
Hebrews see the correspondence there was between the Old Testament
and the New; and that whatever was excellent in the Old was typical
and representative of the New, which therefore must as far excel
the Old as the substance does the shadow. The Old Testament was
never intended to be rested in, but to prepare for the institutions
of the gospel. And here he treats, I. Of the tabernacle, the place
of worship, <scripRef id="Heb.x-p1.1" osisRef="Bible:Heb.9.1-Heb.9.5" parsed="|Heb|9|1|9|5" passage="Heb 9:1-5">ver. 1-5</scripRef>. II.
Of the worship and services performed in the tabernacle, <scripRef id="Heb.x-p1.2" osisRef="Bible:Heb.9.6-Heb.9.7" parsed="|Heb|9|6|9|7" passage="Heb 9:6,7">ver. 6, 7</scripRef>. III. He delivers the
spiritual sense and the main design of all, <scripRef id="Heb.x-p1.3" osisRef="Bible:Heb.9.8-Heb.9.28" parsed="|Heb|9|8|9|28" passage="Heb 9:8-28">ver. 8, to the end</scripRef>.</p>
<scripCom id="Heb.x-p1.4" osisRef="Bible:Heb.9" parsed="|Heb|9|0|0|0" passage="Heb 9" type="Commentary"/>
<scripCom id="Heb.x-p1.5" osisRef="Bible:Heb.9.1-Heb.9.7" parsed="|Heb|9|1|9|7" passage="Heb 9:1-7" type="Commentary"/><div class="Commentary" id="Bible:Heb.9.1-Heb.9.7">
<h4 id="Heb.x-p1.6">The Furniture of the
Tabernacle. (<span class="smallcaps" id="Heb.x-p1.7">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.x-p2">1 Then verily the first <i>covenant</i> had also
ordinances of divine service, and a worldly sanctuary.   2 For
there was a tabernacle made; the first, wherein <i>was</i> the
candlestick, and the table, and the showbread; which is called the
sanctuary.   3 And after the second veil, the tabernacle which
is called the Holiest of all;   4 Which had the golden censer,
and the ark of the covenant overlaid round about with gold, wherein
<i>was</i> the golden pot that had manna, and Aaron's rod that
budded, and the tables of the covenant;   5 And over it the
cherubims of glory shadowing the mercyseat; of which we cannot now
speak particularly.   6 Now when these things were thus
ordained, the priests went always into the first tabernacle,
accomplishing the service <i>of God.</i>   7 But into the
second <i>went</i> the high priest alone once every year, not
without blood, which he offered for himself, and <i>for</i> the
errors of the people:</p>
<p class="indent" id="Heb.x-p3">Here, I. The apostle gives an account of
the tabernacle, that place of worship which God appointed to be
pitched on earth; it is called <i>a worldly</i> sanctuary, wholly
of this world, as to the materials of which it was built, and a
building that must be taken down; it is called a worldly
<i>sanctuary,</i> because it was the court and palace of the King
of Israel. God was their King, and, as other kings, had his court
or place of residence, and attendants, furniture, and provision,
suitable thereto. This tabernacle (of which we have the model,
<scripRef id="Heb.x-p3.1" osisRef="Bible:Exod.25.1-Exod.27.21" parsed="|Exod|25|1|27|21" passage="Ex 25:1-27:21">Exod. xxv.-xxvii.</scripRef>) was
a moving temple, shadowing forth the unsettled state of the church
militant, and the human nature of the Lord Jesus Christ, in whom
the fullness of the Godhead dwelt bodily. Now of this tabernacle it
is said that it was divided into two parts, called a first and a
second tabernacle, an inner and an outer part, representing the two
states of the church militant and triumphant, and the two natures
of Christ, human and divine. We are also told what was placed in
each part of the tabernacle.</p>
<p class="indent" id="Heb.x-p4">1. In the outer part: and there were
several things, of which you have here a sort of schedule. (1.) The
candlestick; doubtless not an empty and unlighted one, but where
the lamps were always burning. And there was need of it, for there
were no windows in the sanctuary; and this was to convince the Jews
of the darkness and the mysterious nature of that dispensation.
Their light was only candle-light, in comparison of the fullness of
light which Christ, the Sun of righteousness, would bring along
with him, and communicate to his people; for all our light is
derived from him the fountain of light. (2.) The table and the
show-bread set upon it. This table was set directly opposite to the
candlestick, which shows that by light from Christ we must have
communion with him and with one another. We must not come in the
dark to his table, but by light from Christ must discern the Lord's
body. On this table were placed twelve loaves for the twelve tribes
of Israel, a loaf for a tribe, which stood from sabbath to sabbath,
and on that day were renewed. This show-bread may be considered
either as the provision of the palace (though the King of Israel
needed it not, yet, in resemblance of the palaces of earthly kings,
there must be this provision laid in weekly), or the provision made
in Christ for the souls of his people, suitable to the wants and to
the relief of their souls. He is the bread of life; in our Father's
house there is bread enough and to spare; we may have fresh
supplies from Christ, especially every Lord's day. This outer part
is called <i>the sanctuary or holy,</i> because erected to the
worship of a holy God, to represent a holy Jesus, and to entertain
a holy people, for their further improvement in holiness.</p>
<p class="indent" id="Heb.x-p5">2. We have an account of what was in the
inner part of the sanctuary, which was within the second veil, and
is called <i>the holiest of all.</i> This second veil, which
divided between the holy and the most holy place, was a type of the
body of Christ, by the rending whereof not only a view, but a way,
was opened for us into the holiest of all, the type of heaven
itself. Now in this part were, (1.) The golden censer, which was to
hold the incense, or the golden altar set up to burn the incense
upon; both the one and the other were typical of Christ, of his
pleasing and prevailing intercession which he makes in heaven,
grounded upon the merits and satisfaction of his sacrifice, upon
which we are to depend for acceptance and the blessing from God.
(2.) The ark of the covenant overlaid round about with pure gold,
<scripRef id="Heb.x-p5.1" osisRef="Bible:Heb.9.4" parsed="|Heb|9|4|0|0" passage="Heb 9:4"><i>v.</i> 4</scripRef>. This typified
Christ, his perfect obedience to the law and his fulfilling of all
righteousness for us. Now here we are told both what was in this
ark and what was over it. [1.] What was in it. <i>First, The golden
pot that had manna,</i> which, when preserved by the Israelites in
their own houses, contrary to the command of God, presently
putrefied; but now, being by God's appointment deposited here in
this house, was kept from putrefaction, always pure and sweet; and
this to teach us that it is only in Christ that our persons, our
graces, our performances are kept pure. It was also a type of the
bread of life we have in Christ, the true ambrosia that gives
immortality. This was also a memorial of God's miraculously feeding
his people in the wilderness, that they might never forget such
signal favour, nor distrust God for the time to come. <i>Secondly,
Aaron's rod that budded,</i> and thereby showed that God had chosen
him of the tribe of Levi to minister before him of all the tribes
of Israel, and so an end was put to the murmuring of the people,
and to their attempt to invade the priest's office, <scripRef id="Heb.x-p5.2" osisRef="Bible:Num.17.1-Num.17.13" parsed="|Num|17|1|17|13" passage="Nu 17:1-13">Num. xvii</scripRef>. This was that rod of God
with which Moses and Aaron wrought such wonders; and this was a
type of Christ, who is styled <i>the man, the branch</i> (<scripRef id="Heb.x-p5.3" osisRef="Bible:Zech.6.12" parsed="|Zech|6|12|0|0" passage="Zec 6:12">Zech. vi. 12</scripRef>), by whom God has
wrought wonders for the spiritual deliverance, defence, and supply
of his people, and for the destruction of their enemies. It was a
type of divine justice, by which Christ the Rock was smitten, and
from whom the cool refreshing waters of life flow into our souls.
<i>Thirdly, The tables of the covenant,</i> in which the moral law
was written, signifying the regard God has to the preservation of
his holy law, and the care we all ought to have that we keep the
law of God—that this we can only do in and through Christ, by
strength from him nor can our obedience by accepted but through
him. [2.] What was over the ark (<scripRef id="Heb.x-p5.4" osisRef="Bible:Heb.9.5" parsed="|Heb|9|5|0|0" passage="Heb 9:5"><i>v.</i> 5</scripRef>): <i>Over it the cherubim of glory
shadowing the mercy-seat. First,</i> The mercy-seat, which was the
covering of the ark; it was called <i>the propitiatory,</i> and it
was of pure gold, as long and as broad as the ark in which the
tables of the law were laid. It was an eminent type of Christ, and
of his perfect righteousness, ever adequate to the dimensions of
the law of God, and covering all our transgressions, interposing
between the Shechinah, or symbol of God's presence, and our sinful
failures, and covering them. <i>Secondly, The cherubim of glory</i>
shadowing the mercy-seat, representing the holy angels of God, who
take pleasure in looking into the great work of our redemption by
Christ, and are ready to perform every good office, under the
Redeemer, for those who are the heirs of salvation. The angels
attended Christ at his birth, in his temptation, under his agonies,
at his resurrection, and in his ascension, and will attend his
second coming. God manifest in the flesh was seen, observed,
visited, by the angels.</p>
<p class="indent" id="Heb.x-p6">II. From the description of the place of
worship in the Old-Testament dispensation, the apostle proceeds to
speak of the duties and services performed in those places,
<scripRef id="Heb.x-p6.1" osisRef="Bible:Heb.9.6" parsed="|Heb|9|6|0|0" passage="Heb 9:6"><i>v.</i> 6</scripRef>. When the
several parts and furniture of the tabernacle were thus settled,
then what was to be done there?</p>
<p class="indent" id="Heb.x-p7">1. The ordinary priests went always into
the first tabernacle, to accomplish the service of God. Observe,
(1.) None but priests were to enter into the first part of the
tabernacle, and this to teach us all that persons not qualified,
not called of God, must not intrude into the office and work of the
ministry. (2.) The ordinary priests were only to enter into the
first part of the tabernacle, it would have been fatal presumption
in them to have gone into the holiest of all; and this teaches us
that even ministers themselves must know and keep in their proper
stations, and not presume to usurp the prerogative of Christ, by
offering up incense of their own, or adding their own inventions to
the ordinances of Christ, or lording it over men's consciences.
(3.) These ordinary priests were to enter into the first tabernacle
always; that is, they were to devote themselves and all their time
to the work of their office, and not alienate themselves at any
time from it; they were to be in an habitual readiness for the
discharge of their office, and at all stated appointed times were
actually to attend to their work. (4.) The ordinary priests must
enter into the first tabernacle, that they might there accomplish
the service of God. They must not do the work of God partially or
by halves, but stand complete in the whole of his will and counsel;
not only beginning well, but proceeding well, and persevering to
the end, fulfilling the ministry they had received.</p>
<p class="indent" id="Heb.x-p8">2. Into the second, the interior part, went
the high priest along, <scripRef id="Heb.x-p8.1" osisRef="Bible:Heb.9.7" parsed="|Heb|9|7|0|0" passage="Heb 9:7"><i>v.</i>
7</scripRef>. This part was an emblem of heaven, and Christ's
ascension thither. Here observe, (1.) None but the high priest must
go into the holiest; so none but Christ could enter into heaven in
his own name, by his own right, and by his own merits. (2.) In
entering into the holiest, the high priest must first go through
the outer sanctuary, and through the veil, signifying that Christ
went to heaven through a holy life and a violent death; the veil of
his flesh was rent asunder. (3.) The high priest entered but once a
year into the holiest, and in this the antitype excels the type (as
in every thing else), for he has entered once for all, during the
whole dispensation of the gospel. (4.) The high priest must not
enter without blood, signifying that Christ, having undertaken to
be our high priest, could not have been admitted into heaven
without shedding his blood for us, and that none of us can enter
either into God's gracious presence here or his glorious presence
hereafter, but by the blood of Jesus. (5.) The high priest, under
the law, entering into the holiest, offered up that blood for
himself and his own errors first, and then for the errors of the
people, <scripRef id="Heb.x-p8.2" osisRef="Bible:Heb.9.7" parsed="|Heb|9|7|0|0" passage="Heb 9:7"><i>v.</i> 7</scripRef>. This
teaches us that Christ is a more excellent person and high priest
than any under the law, for he has no errors of his own to offer
for. And it teaches us that ministers, when in the name of Christ
they intercede for others, must first apply the blood of Christ to
themselves for their pardon. (6.) When the legal high priest had
offered for himself, he must not stop there, but must also offer
for the errors of the people. Our high priest, though he needs not
to offer for himself, yet forgets not to offer for his people; he
pleads the merit of his sufferings for the benefit of his people on
earth. Observe, [1.] Sins are errors, and great errors, both in
judgment and practice. We greatly err when we sin against God; and
who can understand all his errors? [2.] They are such errors as
leave guilt upon the conscience, not to be washed away but by the
blood of Christ; and the sinful errors of priests and people must
be all done away by the same means, the application of the blood of
Christ; we must plead this blood on earth, while he is pleading it
in heaven for us.</p>
</div><scripCom id="Heb.x-p8.3" osisRef="Bible:Heb.9.8-Heb.9.14" parsed="|Heb|9|8|9|14" passage="Heb 9:8-14" type="Commentary"/><div class="Commentary" id="Bible:Heb.9.8-Heb.9.14">
<h4 id="Heb.x-p8.4">The Priesthood of Christ. (<span class="smallcaps" id="Heb.x-p8.5">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.x-p9">8 The Holy Ghost this signifying, that the way
into the holiest of all was not yet made manifest, while as the
first tabernacle was yet standing:   9 Which <i>was</i> a
figure for the time then present, in which were offered both gifts
and sacrifices, that could not make him that did the service
perfect, as pertaining to the conscience;   10 <i>Which
stood</i> only in meats and drinks, and divers washings, and carnal
ordinances, imposed <i>on them</i> until the time of reformation.
  11 But Christ being come a high priest of good things to
come, by a greater and more perfect tabernacle, not made with
hands, that is to say, not of this building;   12 Neither by
the blood of goats and calves, but by his own blood he entered in
once into the holy place, having obtained eternal redemption <i>for
us.</i>   13 For if the blood of bulls and of goats, and the
ashes of an heifer sprinkling the unclean, sanctifieth to the
purifying of the flesh:   14 How much more shall the blood of
Christ, who through the eternal Spirit offered himself without spot
to God, purge your conscience from dead works to serve the living
God?</p>
<p class="indent" id="Heb.x-p10">In these verses the apostle undertakes to
deliver to us the mind and meaning of the Holy Ghost in all the
ordinances of the tabernacle and legal economy, comprehending both
place and worship. The scriptures of the Old Testament were given
by inspiration of God; holy men of old spoke and wrote as the Holy
Ghost directed them. And these Old-Testament records are of great
use and significancy, not only to those who first received them,
but even to Christians, who ought not to satisfy themselves with
reading the institutes of the Levitical law, but should learn what
the Holy Ghost signifies and suggests to them thereby. Now here are
several things mentioned as the things that the Holy Ghost
signified and certified to his people hereby.</p>
<p class="indent" id="Heb.x-p11">I. That the way into the holiest of all was
not yet made manifest, while the first tabernacle was standing,
<scripRef id="Heb.x-p11.1" osisRef="Bible:Heb.9.8" parsed="|Heb|9|8|0|0" passage="Heb 9:8"><i>v.</i> 8</scripRef>. This was one
lesson the Holy Ghost would teach us by these types; the 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>
<p class="indent" id="Heb.x-p12">II. That the first tabernacle was only a
figure for the time then present, <scripRef id="Heb.x-p12.1" osisRef="Bible:Heb.9.9" parsed="|Heb|9|9|0|0" passage="Heb 9:9"><i>v.</i> 9</scripRef>. 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 the rising
sun.</p>
<p class="indent" id="Heb.x-p13">III. That none of the gifts and sacrifices
there offered could make the offerers perfect as pertaining to
conscience (<scripRef id="Heb.x-p13.1" osisRef="Bible:Heb.9.9" parsed="|Heb|9|9|0|0" passage="Heb 9:9"><i>v.</i> 9</scripRef>);
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 class="indent" id="Heb.x-p14">IV. The Holy Ghost hereby signifies that
the Old-Testament institutions were by external carnal ordinances
imposed upon them until the time of reformation, <scripRef id="Heb.x-p14.1" osisRef="Bible:Heb.9.10" parsed="|Heb|9|10|0|0" passage="Heb 9:10"><i>v.</i> 10</scripRef>. 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 class="indent" id="Heb.x-p15">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 (<scripRef id="Heb.x-p15.1" osisRef="Bible:Heb.9.11-Heb.9.12" parsed="|Heb|9|11|9|12" passage="Heb 9:11,12"><i>v.</i> 11, 12</scripRef>), and he illustrates it
very fully. For,</p>
<p class="indent" id="Heb.x-p16">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 class="indent" id="Heb.x-p17">2. Christ is a high priest <i>by a greater
and more perfect tabernacle (<scripRef id="Heb.x-p17.1" osisRef="Bible:Heb.9.11" parsed="|Heb|9|11|0|0" passage="Heb 9:11"><i>v.</i>
11</scripRef>), 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 class="indent" id="Heb.x-p18">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 class="indent" id="Heb.x-p19">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 class="indent" id="Heb.x-p20">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 (<scripRef id="Heb.x-p20.1" osisRef="Bible:Heb.9.13" parsed="|Heb|9|13|0|0" passage="Heb 9:13"><i>v.</i> 13</scripRef>): 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 (<scripRef id="Heb.x-p20.2" osisRef="Bible:Heb.9.14" parsed="|Heb|9|14|0|0" passage="Heb 9:14"><i>v.</i> 14</scripRef>):
<i>How much more shall the blood of Christ,</i> &amp;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>
</div><scripCom id="Heb.x-p20.3" osisRef="Bible:Heb.9.15-Heb.9.22" parsed="|Heb|9|15|9|22" passage="Heb 9:15-22" type="Commentary"/><div class="Commentary" id="Bible:Heb.9.15-Heb.9.22">
<h4 id="Heb.x-p20.4">The Priesthood of Christ. (<span class="smallcaps" id="Heb.x-p20.5">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.x-p21">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.</p>
<p class="indent" id="Heb.x-p22">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 class="indent" id="Heb.x-p23">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
(<scripRef id="Heb.x-p23.1" osisRef="Bible:Heb.9.15" parsed="|Heb|9|15|0|0" passage="Heb 9:15"><i>v.</i> 15</scripRef>); 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 class="indent" id="Heb.x-p24">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, <scripRef id="Heb.x-p24.1" osisRef="Bible:Heb.9.16" parsed="|Heb|9|16|0|0" passage="Heb 9:16"><i>v.</i> 16</scripRef>. 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, <scripRef id="Heb.x-p24.2" osisRef="Bible:Heb.9.18-Heb.9.19" parsed="|Heb|9|18|9|19" passage="Heb 9:18,19"><i>v.</i> 18, 19</scripRef>, &amp;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, <scripRef id="Heb.x-p24.3" osisRef="Bible:Heb.9.19" parsed="|Heb|9|19|0|0" passage="Heb 9:19"><i>v.</i> 19</scripRef>. 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>
</div><scripCom id="Heb.x-p24.4" osisRef="Bible:Heb.9.23-Heb.9.28" parsed="|Heb|9|23|9|28" passage="Heb 9:23-28" type="Commentary"/><div class="Commentary" id="Bible:Heb.9.23-Heb.9.28">
<h4 id="Heb.x-p24.5">The Priesthood of Christ; The Second Coming
of Christ. (<span class="smallcaps" id="Heb.x-p24.6">a.
d.</span> 62.)</h4>
<p class="passage" id="Heb.x-p25">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.</p>
<p class="indent" id="Heb.x-p26">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 class="indent" id="Heb.x-p27">I. The necessity of purifying the patterns
of the things in heaven, <scripRef id="Heb.x-p27.1" osisRef="Bible:Heb.9.23" parsed="|Heb|9|23|0|0" passage="Heb 9:23"><i>v.</i>
23</scripRef>. 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 class="indent" id="Heb.x-p28">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, <scripRef id="Heb.x-p28.1" osisRef="Bible:Heb.9.24" parsed="|Heb|9|24|0|0" passage="Heb 9:24"><i>v.</i>
24</scripRef>. 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, <scripRef id="Heb.x-p28.2" osisRef="Bible:Heb.9.26" parsed="|Heb|9|26|0|0" passage="Heb 9:26"><i>v.</i> 26</scripRef>.
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 devil.</p>
<p class="indent" id="Heb.x-p29">III. The apostle illustrates the argument
from the appointment of God concerning men (<scripRef id="Heb.x-p29.1" osisRef="Bible:Heb.9.27-Heb.9.28" parsed="|Heb|9|27|9|28" passage="Heb 9:27,28"><i>v.</i> 27, 28</scripRef>), and observes something
like it in the appointment of God concerning Christ.</p>
<p class="indent" id="Heb.x-p30">1. The appointment of God concerning men
contains in it two things:—(1.) That they must once die, or, at
least, undergo a change equivalent to death. It is an awful thing
to die, to have the vital knot loosed or 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 they shall
die well and die but once; but it is matter of terror to the
wicked, who die in their sins, that they cannot return again to do
that great work better. (2.) It is appointed to men that after
death they shall come to judgment, to a particular judgment
immediately after death; for the soul returns to God as to its
judge, to be determined to its eternal 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 must die, and
they must be judged. It is appointed for them, and it is to be
believed and seriously considered by them.</p>
<p class="indent" id="Heb.x-p31">2. The appointment of God concerning
Christ, bearing some resemblance to the other. (1.) He must be once
offered, to bear the sins of many, of all the Father had given to
him, of all who should believe in his name. He was 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 brethren. (2.) It is
appointed that Christ shall appear the second time without sin, to
the salvation of those who look for him. [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. [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>
</div></div2>