H
E B R E W S
CHAP. VIII.
In
this chapter the apostle pursues his former subject, the priesthood of Christ.
And, I. He sums up what he had already said, ver. 1, 2. II. He sets before
them the necessary parts of the priestly office, ver. 3-5. And, III. Largely
illustrates the excellency of the priesthood of Christ, by considering the
excellency of that new dispensation or covenant for which Christ is the
Mediator, ver. 6, to the end.
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The
Priesthood of Christ.
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A. D. 62.
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1 Now of the things which we have spoken this
is the sum: We have such a high priest, who is set on the right hand of
the throne of the Majesty in the heavens; 2 A minister of the
sanctuary, and of the true tabernacle, which the Lord pitched, and not
man. 3 For every high priest is ordained to offer gifts and
sacrifices: wherefore it is of necessity that this man have somewhat
also to offer. 4 For if he were on earth, he should not be a
priest, seeing that there are priests that offer gifts according to the
law: 5 Who serve unto the example and shadow of heavenly things,
as Moses was admonished of God when he was about to make the tabernacle: for,
See, saith he, that thou make all things according to the pattern
showed to thee in the mount.
Here is, I. A summary recital of what had been said before concerning the
excellency of Christ's priesthood, showing what we have in Christ, where he
now resides, and what sanctuary he is the minister of, v. 1, 2.
Observe, 1. What we have in Christ; we have a high priest, and such a high
priest as no other people ever had, no age of the world, or of the church,
ever produced; all others were but types and shadows of this high priest. He
is adequately fitted and absolutely sufficient to all the intents and purposes
of a high priest, both with respect to the honour of God and the happiness of
men and himself; the great honour of all those who have an interest in him. 2.
Where he now resides: He sits on the right hand of the throne of the
Majesty on high, that is, of the glorious God of heaven. There the
Mediator is placed, and he is possessed of all authority and power both in
heaven and upon earth. This is the reward of his humiliation. This authority
he exercises for the glory of his Father, for his own honour, and for the
happiness of all who belong to him; and he will by his almighty power bring
every one of them in their own order to the right hand of God in heaven, as
members of his mystical body, that where he is they may be also. 3. What is
that sanctuary of which he is a minister: Of the true tabernacle, which the
Lord hath pitched, and not man, v. 2. The tabernacle which was
pitched by man, according to the appointment of God. There was an outer part,
in which was the altar where they were to offer their sacrifices, which
typified Christ dying; and there was an interior part within the veil, which
typified Christ interceding for the people in heaven. Now this tabernacle
Christ never entered into; but, having finished the work of satisfaction in
the true tabernacle of his own body, he is now a minister of the sanctuary,
the holy of holies, the true tabernacle in heaven, there taking care of his
people's affairs, interceding with God for them, that their sins may be
pardoned and their persons and services accepted, through the merit of his
sacrifice. He is not only in heaven enjoying great dominion and dignity, but,
as the high priest of his church, executing this office for them all in
general, and every member of the church in particular.
II. The apostle sets before the Hebrews the necessary parts of Christ's
priesthood, or what it was that belonged to that office, in conformity to what
every high priest is ordained to, v. 3, 4. 1. Every high priest is
ordained to offer gifts and sacrifices. Whatever was brought by the people
to be presented to God, whether expiatory sacrifices, or peace-offerings, or
thank-offerings, must be offered by the priest, who was to expiate their guilt
by the blood of the sacrifice, and perfume their gifts and services by his
holy incense, to render their persons and performances typically acceptable;
so then it necessarily belongs to the priesthood of Christ that he should have
somewhat to offer; and he, as the antitype, had himself to offer, his human
nature upon the altar of his divine nature, as the great atoning sacrifice
that finished transgression, and made an end of sin once for all; and he has
the incense of his own righteousness and merits too to offer with all that his
people offer up to God by him, to render them acceptable. We must not dare to
approach to God, or to present any thing to him, but in and through Christ,
depending upon his merits and mediation; for if we are accepted, it is in the
Beloved. 2. Christ must now execute his priesthood in heaven, in the holy of
holies, the true tabernacle which the Lord hath fixed. Thus the type must be
fully answered; having finished the work of sacrificing here, he must go into
heaven, to present his righteousness and to make intercession there. For, (1.)
If Christ were on earth, he would not be a priest (v. 4), that
is, not according to the Levitical law, as not being of the line of that
priesthood; and so long as that priesthood continued there must be a strict
regard paid to the divine institution in everything. (2.) All the services of
the priest, under the law, as well as every thing in that tabernacle which was
framed according to the pattern in the mount, were only exemplars and shadows
of heavenly things, v. 5. Christ is the substance and end of the law
for righteousness. Something therefore there must be in Christ's priesthood
that answers to the high priest's entering within the veil to make
intercession, without which he could not have been a perfect priest; and what
is this but the ascension of Christ into heaven, and his appearance there in
the sight of God for his people, to present their prayers, and plead their
cause? So that, if he had still continued on earth, he could not have been a
perfect priest; and an imperfect one he could not be.
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The
Old and New Covenant.
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A. D. 62.
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6 But now hath he obtained a more excellent
ministry, by how much also he is the mediator of a better covenant, which was
established upon better promises. 7 For if that first covenant
had been faultless, then should no place have been sought for the
second. 8 For finding fault with them, he saith, Behold, the days
come, saith the Lord, when I will make a new covenant with the house of Israel
and with the house of Judah: 9 Not according to the covenant that
I made with their fathers in the day when I took them by the hand to lead them
out of the land of Egypt; because they continued not in my covenant, and I
regarded them not, saith the Lord. 10 For this is the
covenant that I will make with the house of Israel after those days, saith the
Lord; I will put my laws into their mind, and write them in their hearts: and
I will be to them a God, and they shall be to me a people: 11 And
they shall not teach every man his neighbour, and every man his brother,
saying, Know the Lord: for all shall know me, from the least to the
greatest. 12 For I will be merciful to their unrighteousness, and
their sins and their iniquities will I remember no more. 13 In
that he saith, A new covenant, he hath made the first old. Now that
which decayeth and waxeth old is ready to vanish away.
In this part of the chapter, the apostle illustrates and confirms the superior
excellency of the priesthood of Christ above that of Aaron, from the
excellency of that covenant, or that dispensation of the covenant of grace, of
which Christ was the Mediator (v. 6): his ministry is more excellent,
by how much he is the Mediator of a better covenant. The body and soul too of
all divinity (as some observe) consist very much in rightly distinguishing
between the two covenants--the covenant of works and the covenant of grace;
and between the two dispensations of the covenant of grace--that under the Old
Testament and that under the New. Now observe,
I. What is here said of the old covenant, or rather of the old dispensation of
the covenant of grace: of this it is said, 1. That it was made with the
fathers of the Jewish nation at mount Sinai (v. 9), and Moses was the
Mediator of that covenant, when God took them by the hand, to lead them out of
the land of Egypt, which intimates the great affection, condescension, and
tender care of God towards them. 2. That this covenant was not found faultless
(v. 7, 8); it was a dispensation of darkness and dread, tending to
bondage, and only a schoolmaster to bring us to Christ; it was perfect in its
kind, and fitted to answer its end, but very imperfect in comparison of the
gospel. 3. That it was not sure or stedfast; for the Jews continued not in
that covenant, and the Lord regarded them not, v. 9. They dealt
ungratefully with their God, and cruelly with themselves, and fell under God's
displeasure. God will regard those who remain in his covenant, but will reject
those who cast away his yoke from them. 4. That it is decayed, grown old, and
vanisheth away, v. 13. It is antiquated, cancelled, out of date, of no
more use in gospel times than candles are when the sun has risen. Some think
the covenant of peculiarity did not quite decay till the destruction of
Jerusalem, though it was forfeited at the death of Christ, and was made old,
and was now to vanish and perish, and the Levitical priesthood vanished with
it.
II. What is here said of the New-Testament dispensation, to prove the superior
excellency of Christ's ministry. It is said,
1. That it is a better covenant (v. 6), a more clear and comfortable
dispensation and discovery of the grace of God to sinners, bringing in holy
light and liberty to the soul. It is without fault, well ordered in all
things. It requires nothing but what it promises grace to perform. It accepts
of godly sincerity, accounting it gospel perfection. Every transgression does
not turn us out of covenant; all is put into a good and safe hand.
2. That it is established upon better promises, more clear and express, more
spiritual, more absolute. The promises of spiritual and eternal blessings are
in this covenant positive and absolute; the promises of temporal blessings are
with a wise and kind proviso, as far as shall be for God's glory and his
people's good. This covenant contains in it promises of assistance and
acceptance in duty, promises of progress and perseverance in grace and
holiness, of bliss and glory in heaven, which were more obscurely shadowed
forth by the promises of the land of Canaan, a type of heaven.
3. It is a new covenant, even that new covenant that God long ago declared he
would make with the house of Israel, that is, all the Israel of God; this was
promised in Jer. xxxi. 31, 32, and accomplished in Christ. This will always be
a new covenant, in which all who truly take hold of it shall be always found
preserved by the power of God. It is God's covenant; his mercy, love, and
grace moved for it; his wisdom devised it; his Son purchased it; his wisdom
devised it; his Son purchased it; his Spirit brings souls into it, and builds
them up in it.
4. The articles of this covenant are very extraordinary, which are sealed
between God and his people by baptism and the Lord's supper; whereby they bind
themselves to their part, and God assures them he will do his part; and his is
the main and principal part, on which his people depend for grace and strength
to do theirs. Here,
(1.) God articles with his people that he will put his laws into their
minds and write them in their hearts, v. 10. He once wrote his laws
to them, now he will write his laws in them; that is, he will give them
understanding to know and to believe his law; he will give them memories to
retain them; he will give them hearts to love them and consciences to
recognize them; he will give them courage to profess them and power to put
them in practice; the whole habit and frame of their souls shall be a table
and transcript of the law of God. This is the foundation of the covenant; and,
when this is laid, duty will be done wisely, sincerely, readily, easily,
resolutely, constantly, and comfortably.
(2.) He articles with them to take them into a near and very honourable
relation to himself. [1.] He will be to them a God; that is, he will be all
that to them, and do all that for them, that God can be and do. Nothing more
can be said in a thousand volumes than is comprehended in these few words: I
will be a God to them. [2.] They shall be to him a people, to love,
honour, observe, and obey him in all things; complying with his cautions,
conforming to his commands, comporting with his providences, copying out his
example, taking complacency in his favour. This those must do and will do who
have God for their God; this they are bound to do as their part of the
contract; this they shall do, for God will enable them to do it, as an
evidence that he is their God and that they are his people; for it is God
himself who first founds the relation, and then fills it up with grace
suitable and sufficient, and helps them in their measure to fill it up with
love and duty; so that God engages both for himself and them.
(3.) He articles with them that they shall grow more and more acquainted with
their God (v. 11): They shall all know me from the least to the
greatest, insomuch that there shall not be so much need of one neighbour
teaching another the knowledge of God. Here observe, [1.] In the want of
better instruction, one neighbour should be teaching another to know the Lord,
as they have ability and opportunity for it. [2.] This private instruction
shall not be so necessary under the New Testament as it was under the Old. The
old dispensation was shadowy, dark, ritual, and less understood; their priests
preached but seldom, and but a few at a time, and the Spirit of God was more
sparingly given out. But under the new dispensation there shall be such
abundance of public qualified preachers of the gospel, and dispensers of
ordinances statedly in the solemn assemblies, and so great a flocking to them,
as doves to their windows, and such a plentiful effusion of the Spirit of God
to make the ministration of the gospel effectual, that there shall be a mighty
increase and spreading of Christian knowledge in persons of all sorts, of each
sex, and of all ages. O that this promise might be fulfilled in our days, that
the hand of God may be with his ministers, that a great number may believe and
be turned to the Lord!
(4.) God articles with them about the pardon of their sins, as what always
accompanies the true knowledge of God (v. 12): For I will be
merciful to their unrighteousness, &c. Observe, [1.] The freeness of
this pardon. It does not result from merit in man, but from mercy in God; he
pardons for his own name's sake. [2.] The fullness of this pardon; it extends
to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins
highly aggravated. [3.] The fixedness of this pardon. It is so final and so
fixed that God will remember their sins no more; he will not recall his
pardon; he will not only forgive their sins, but forget them, treat them as if
he had forgotten them. This pardoning mercy is connected with all other
spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments;
but the pardon of sin prevents judgment, and opens a wide door to all
spiritual blessings; it is the effect of that mercy that is from everlasting,
and the earnest of that mercy that shall be to everlasting. This is the
excellency of the new dispensation, and these are the articles of it; and
therefore we have no reason to repine, but great reason to rejoice that the
former dispensation is antiquated and has vanished away.
Contents
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