cording to the law of a carnal commandment, but according to the power of an endless life. 17 For God testifieth, "Thou art a priest for ever 18 according to the order of Melchizedek." For indeed there is a disannulling of the former commandment because of its weakness and un19 profitableness. For the law made nothing perfect; but it was the bringing in of a better 20 hope; by which we draw nigh to God. And inasmuch as not without an oath was Jesus 21 made priest: (For those (For those priests were made without an oath; but he with an oath, by him that said to him, "The Lord swore and will not repent, Thou art a priest for ever according 22 to the order of Melchizedek :) By so much was Jesus made a surety of a better covenant. 23 And they indeed were many priests, because

REFLECTIONS UPON CHAPTER VII. 1. In Melchizedek we have a lively emblem of the character and priesthood of our Lord; and his name and title belong to him in the strictest sense. He is "the king of righteousness and of peace." He fulfilled all righteousness in the course of his obedience; and made peace by the blood of his cross; and by his spirit he renews his people, and enables them to follow and practice righteousness, and imparts peace and joy to their hearts. We ought to repose the strongest confidence in him, as the Son of God, who by his representative met Abraham and blessed him. In him was fulfilled the prediction of Jacob, as he sprang from Judah, and was the Shilo who was to come before Judah ceased to be a tribe; and, blessed be God, that to him the people have been gathered, and are still gathering, as to the good shepherd and peacemaker of Israel.

2. But it is as to his priesthood that we ought more especially to regard our Lord. He did not derive his right to this office by his natural descent, as the sons of Aaron did; but was particularly called and appointed to it by the Father. And to mark his personal glory

and yet it is more manifest that he was to be a priest, being made such, not according to the law of a carnal commandment, a law which considered men carnal and mortal, and provided a succession; but according to the power of that endless life which he possesses, and by which he can minister as priest for ever.

1719. Testifieth, &c. By David.For there is, &c. For, the priesthood being changed, there is a disannulling, an abrogation of the command of Moses, respecting the institution of the Levitical priesthood, and for this reason, because of its weakness, not in itself really and fully expiating sin, and so was unprofitable, as to the procuring of pardon for it. -For the law, &c. By its priesthood, made no person perfect, as to the conscience, (Ch. ix. 9,) but the bringing in of a better priesthood, that of Christ, by which sin is expiated, and by which, as the ground of our hope of pardon, we christians draw near to God.

-

20-22. Not without an oath. Which shows the great importance and absolute necessity of this priest and of his office; and by this oath, as expressed, (Ps. cx. 4,) he is peculiarly distinguished from Aaron and his descendants,

Christ able to save.

they were not suffered to continue by reason of death; But he, because he continueth for 24 ever, hath a priesthood which passeth not to another. Wherefore he is able to save also to 25 the uttermost those who come to God by him, since he ever liveth to make intercession for them. For such a high priest became us, who is holy, 26 harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth 27 not, as those high priests, daily to offer up sacrifice, first for his own sins, and then for those of the people: for this he did once for all, when he offered up himself. For the law 28 appointeth men high priests that have infirmity; but the word of the oath, which was after the law, appointeth the Son, who is perfected for ever.

and the dignity of his office, he was constituted a priest by the solemnity of an oath; "Jehovah hath sworn and will not repent, "Thou art a priest for ever." The law made men priests who had infirmity, and who died; so that they had first to offer sacrifices for their own sins and then for those of the people, and their office devolved on their successors. But our High priest was holy, harmless, undefiled and separate from sinners, and as he needed no sacrifice for himself, but offered himself a sacrifice for sin, and having the power of an endless life, he continues in the discharge of his office, ever making intercession. The change of the priesthood involves the abolition of the Mosaic dispensation, which as being only typical made nothing perfect; and was indeed only designed to bring in a better hope. With what humble confidence and happy success, may a believing sinner now approach to God by him! How gloriously sufficient is he to save to the uttermost! He is the surety of a better covenant, and able to answer to the Father as to all the stipulations of it. To him let us ever look; to his hands commit our cause, and cheerfully expect the consummation of our hopes in the salvation of our souls.

who were appointed to their office without any oath whatever. Now God only interposes his oath to show the certainty and immutability of the thing sworn. See Gen. xxii. 16-18. Ps. lxxxix. 4. Inasmuch then as he was made a priest by an oath, By so much, as this implies, was he made a surety, &c. The high priest under the law, was a typical surety for the people, as on the day of atonement he had to answer for them, and make atonement for their sins. The whole priesthood, in this view, may be considered as the surety of the Sinai-covenant; but God often declared that he would make another covenant, Jerem. xxxi. 31.; and of this better covenant Paul affirms that Jesus was the surety, as he was a high priest. This shows that he had to answer for the people of God, to bear and to expiate their sins, as well as to assure them of God's favour and acceptance, and to confer ou them all saving blessings. He could not be a priest unless he had somewhat to offer; and as the great high priest, he offered up himself to make reconciliation, or to atone for the sins of the people. Macknight mistakes, and I humbly conceive, strangely misrepresents the apostle's reasoning. Others also confine this suretyship of Christ, to be only his engaging that God shall perform his part.

Christ a priest in heaven.

CHAPTER VIII.

A. D. 63. The priesthood of Aaron abolished by that of Christ; and the temporal covenant by the eternal covenant of the gospel.

1

Now this is the sum of the things spoken: We have such a high priest, as sitteth on the right hand of the throne of the Majesty in the 2 heavens; A minister of the most Holy Place, in the true tabernacle, which the Lord pitched, 3 and not man. For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that this high priest should 4 also have somewhat to offer. For if he were on earth, he could not be a priest; since there are priests that offer gifts according to the law: 5 Who perform service in the holy places, which are the example and shadow of heavenly things, as Moses was instructed of God when he was about to make the tabernacle. For, " See," saith he, "that thou make all things according to the pattern which was shown to thee on the 6 mount." But now our high priest obtained a more excellent ministry, by how much he is the mediator of a better covenant, which

The new covenant.

is established upon better promises. For if 7 that first covenant had been faultless, then would no place have been sought for a second. But finding fault with them, he saith, "Behold, 8 the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah': Not according 9: to the covenant which 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. But this is 10 the covenant which I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and will write them on their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neigh- 11 bour, and every man his brother, saying, Know the Lord' for all shall know me, from the least to the greatest. For I will be merciful 12 to their unrighteousness, and their sins and their iniquities I will remember no more." In 13 that he saith, that he saith, "A new covenant," he maketh

23-25. "Were many. Because they died, and one succeeded another; but he, because he continueth and liveth for ever, hath a priesthood, &c.— To save to the uttermost, &c. Always, and completely to save from sin and ruin, all that come, &c. To make intercession. In what way this is made we know not; whether by prayer or request founded on his own sacrifice, or virtually by his appearing in heaven as the lamb that was slain. Both ways may be included.

26-28. Became us. Was suitable to our state and necessities as sinners. -Higher than, &c. Than the most exalted angels. This he did once, &c. Being holy and pure he had no need to offer sacrifice for himself; but being thus qualified he did once for all offer himself a sacrifice for the sins of the people.-Perfected for ever. As a high priest, having offered himself as a sacrifice for the sins of the people, there needeth no other; and the virtue of this be ever lives to secure.

CHAP. VIII. 1, 2. As sitteth on, &c. See note, Ch. i. 3.- -A minister of, &c. An abiding minister of the most holy place, in the true tabernacle, heaven, of which that made by Moses was but an emblem, and as this is created by the Lord, and not by man, it must be unspeakably more magnificent. I have omitted x, as merely exegetical.

3. To offer gifts, &c. Such as oil, corn, meats, and drinks; but more especially sacrifices. The people might bring their gifts and sacrifices, but the priest must offer them to be accepted.Should have, &c. Or otherwise he could not be a priest.

4, 5. He were on earth, &c. If indeed he were to continue on earth, he could not, in consistence with the Jewish institutions, have been a priest, since there are priests that offer, &c. No other persons had a right to offer in the tabernacle; but David, and many of the prophets offered sacrifices elsewhere by special appointment, and with acceptance. From this verse some have in ferred that the death of Christ, not being a sacerdotal act, was not a sacrifice.

See Matt. xx. 28. 1 Tim. ii. 6. Eph. v. 2. Heb. ix, 26.; x. 12. 1 Pet. ii. 22, 24. He offered himself as a sln-atoning victim on the cross, and when he entered into heaven, he appeared and presented his own blood, as the high priest did that of animals in the worldly sanctuary on the day of expiation.—Who serve” the, &c. The tabernacle itself, and all the acts of the priest officiating in it, was but a shadow of heavenly things; and formed for this very purpose, by the wise appointment of God. The holy of holies resembled heaven, because it was veiled from human view, because the glory of God was manifested in it, and because the voice of God was heard there, and he showed his kindness to the people when the high priest consulted him.

6. Mediator of a better, &c. A mediator is one that effectually interposeth between God and man, and does those things which are necessary, in order that a covenant may be established, or the blessings of it secured. 1 Tim. ii. 5, 6. The priests under the law were so far mediators, that they did those things in their ministry which were necessary to the people's receiving the blessings of the Sinai-covenant; but our high priest is the mediator of a better covenant, established on better promises; for theirs only related to an earthly Canaan, and to temporal things on condition of obedience; but the promises of this to spiritual blessings, as I am about to notice,

7-12. Had been faultless. Had been as perfect as you are disposed to think it, then would no place, &c.; but it was defective, and was designed to be so; its rites being carnal, and only a shadow of better things; its expiations only purifying the flesh; in its nature only limited to the land of Judea, and its promises respecting worldly things.But finding fault, &c. See Jer. xxxi. 31, and notes. This doubtless meant the gospel, which is properly called a new covenant, in distinction from that at Sinai, though it consists only in fulfilling the promises of the covenant made with Abraham; and it may be justly said, that all the pious believing Israelites were pardoned and saved by virtue of the Abrahamic, and not of the Sinai-covenant. The glad tidings of

that is to say, not through a part of this build12 ing; Nor by the blood of goats and calves, but by his own blood, hath entered once for all into the most Holy place, having obtained 13 everlasting redemption. For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctify to the cleansing 14 of the flesh; How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, cleanse your conscience from dead works, that ye may 15 serve the living God? And for this purpose he is the mediator of the new covenant, that by means of death for the redemption of the transgressions under the first covenant, those who are called might receive the promise of 16 the everlasting inheritance. For where a covenant is, there must also of necessity be the 17 death of that which establisheth it. For a covenant is made firm over the dead victims; whereas it is of no force while that which establisheth it 18 liveth. Wherefore neither was the first covenant 19 confirmed without blood. For when Moses had spoken every precept of the law to all the people, he took the blood of calves and of goats,

shed on the cross, "hath he entered into the most holy place." This signifies that part of heaven, where the glory and immediate presence of God are displayed, which is called the throne of the majesty on high.- Having obtained, &c. By the merit of his various sufferings, not a yearly and typical redemption from the sins committed, but an everlasting, full and complete redemption. 13, 14. Sanctify to the, &c. See Numb. xix. So as to make men ceremonially clean, and admit them to the privilege of worshipping in the earthly and worldly tabernacle. "How much more shall the blood of Christ, &c." ·The eternal spirit, with whose gifts and graces, he as man was so richly endowed, and by whose aid he was supported in his sufferings. Some mss. read holy instead of eternal ; but Griesbach retains the latter.Offered himself, as spotless and unblemished, and hence an acceptable sacrifice to God.

Cleanse, &c. In the repetition of the Jewish sacrifices there was a constant remembrance of the sins for which they were offered, and the conscience was not cleansed and pacified; but the blood of Christ cleanses the conscience from the guilt of works which deserve endless death, by obtaining everlasting redemption from it; so that being saved from the fear of punishment, we may serve God cheerfully and joyfully.

15. For this purpose, &c. That he might cleanse the conscience, &c. The mediator. See Ch. viii. 6.- Of the new covenant. This is the rendering of daßnun in every place, except in the institution of the Lord's Supper, 2 Cor. iii. 6. Heb. viii. 22, and here. Nothing can be more improper than to render it Testament. How could the Sinai laws and institutions be a Testament? Who was the testator of it? God or Moses? And did one of them die to confirm it? And can a Testament require a mediator? Or can the testator be the mediator of his own Testament? Or was it, or is it usual to make a Testament by sprinkling the legatees with blood? All these things agree to a covenant, but are foreign to the nature of a Testament. Mediators assisted in making covenants, and were sureties for the performance of them.

That of Christ alones.

with water, and scarlet wool, and hyssop, and also the book, and sprinkled all the people, Saying, "This is the blood of the covenant which 20 God hath enjoined unto you." Moreover, in like 21 manner, he sprinkled with blood the tabernacle also, and all the vessels of the ministry. And, 22 almost all things are according to the law, cleansed with blood; and without the shedding of blood there is no remission. It was therefore 23 necessary that the patterns of things in the heavens should be cleansed with these sacrifices; but the heavenly things themselves were prepared with a better sacrifice than these. For Christ hath not entered into the Holy 24 places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor 25 was it necessary that he should offer himself often, as the high priest entereth into the holy place every year with the blood of others; (For then must he have suffered often since 26 the foundation of the world :) but now hath he been manifested once in the end of the ages, to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, 27

They were ratified by sacrifices, the blood of which was sprinkled on the parties; and in making a new covenant, it was usual to make satisfaction for any violation of the articles of a former one. For these reasons the term should be rendered covenant. Under the first covenant. All transgressions under and against the law. See Rom. iii. 25.- -Those who are called. To repentance and faith in him, might receive the promise, not of a temporal, but of an everlasting inheritance.

16, 17. The death of the, &c. By which it ever has been usual to make and confirm covenants. For a covenant is made firm over the dead victims, as we learn from the sacred history, Gen. xv. 7-21.; xxi. 27.—————That which establisheth, &c. The sacrifice of a calf, goat, or steer; for by the slaughter of any of these, covenants were made and confirmed; but no covenant was established until the victim was slain.

18-20. Every precept, &c. See Exod. Ch. xx. 22.—Scarlet wool, &c. This was tied on the hyssop, which in that country is a strong shrub. Levit. xiv. 4, 6., -And also the book. For this punctuation, see Bowyer's Conj. Grotius, &c. Exod. xxiv. 8. The book was not sprinkled, but the people.

22. Shedding of blood, &c. Where it was in the power of the offender to procure an animal; for this was the only case excepted by the law, when a person was so poor that he could not procure one. Levit. v. 14, 13.

23. Patterns of things, &c. Macknight supplies "holy places," from the next verse. Ch. viii. 2. The heavenly things, &c. As these in no sense could need cleansing, we must supply a proper verb. Now as the sprinkling of the tabernacle, and the instruments of service was to fit and prepare it for the people, I have supplied that term. With a better sacrifice. That .he plural is here used for the singular, see verses 26, 28.; 10, 14.

24-26. Into heaven itself, &c. Ch. vi. 20. Rom. viii. 34.- -Should offer himself often. Ch. vii. 27, 28.—In the end, &c. In the last age, called the latter days. Mede distinguishes between the use of the term as in the

REFLECTIONS UPON CHAPTER IX. 1. We learn that the Mosaic institutes were not designed, and, from their nature, could not make those who observed them perfect as to the conscience. They were but imposed until the time of reformation; and only designed obscurely to represent the great things which relate to the person of our Redeemer, and to his salvation. The tabernacle was but a type, a faint and imperfect emblem of heaven, the true sanctuary, which was not made by the hands of men, but framed by the hand of Jehovah, and hallowed by his presence and glory. Into this sanctuary our glorious high priest hath entered with his own blood, by the shedding of which he hath obtained everlasting redemption. Everlasting redemption! who can comprehend what is included in it? What short of the possession of it, can teach us its nature or true value? Let us rely with the utmost confidence on that blood which is the price of it. And if the legal sacrifices could sanctify as to the flesh, how much will the perfect, spotless, and infinitely meritorious sacrifice of Christ, cleanse the conscience, of the believer from the guilt of works wrought while he was dead in sin, and animate him by the most endearing

singular and plurą!; and maintains that in the former it signifies the world, but in the latter, the ages or various dispensations. To put away sin. To put away the guilt of it, by the sacrifice of himself; and in this manner lay a foundation both for pardoning and subduing it,

27, 28. Appointed, &c. This is the common lot of all as to this state, and a judgment day awaits us after, either to fix our state of happiness or misery.- To bear the sins. 1 Pet. ii. 24. Is. liii. 11, and note.-A sinoffering, &c. 2 Cor. v. 21. He will not come to die a second time as a sinoffering; but he will come in his glory, to raise and judge the dead, and to conduct those that have waited for him, to the enjoyment of complete salvation. CHAP. X. A shadow of, &c. See Coloss. ii. 17. not an exact delineation.- -Offuture. Ch. ix. 11.. substance, as the Syriac renders it.Perfect, &c.

An imperfect draught, -The very reality. The Ch. vii. 11, 19. ; ix. 9.

2. Would they not then, &c.? Had they fully expiated sin, would they VOL. III. PART XXIV. 3 G

Christ cometh.

blood of bulls and of goats should take away sins.

Wherefore when Christ cometh into the 5 world, he saith, "Sacrifice and offering thou wouldest not; but a body hast thou prepared for me: In burnt-offerings and sacrifices for 6 sin thou hadst no pleasure." Then said I, 7 "Lo, I come (in the volume of the book it is written of me,) to do thy will, O God." Above he saith, "Sacrifice and offering and 8 burnt-offerings and sacrifices for sin thou wouldest not, and hadst no pleasure therein: (namely those which are offered according to the law;) Then he said, "Lo, I come to do 9 thy will, O God." He taketh away the first, that he may establish the second. By which 10 will we are sanctified, through the offering of the body of Jesus Christ once for all.

And every priest standeth ministering daily, 11

motives to serve the living God; to serve him with love, zeal, and persevering constancy.

2. To what high and heavenly hopes are believers raised by the mediation of Christ, to the hopes of a heavenly inheritance! And this is founded on that better covenant of which Christ is the blessed

mediator, who at the expence of his own blood, procured redemption from the guilt of those transgressions which were committed under the first covenant. If the typical tabernacle and all the utensils of its service, were sprinkled with blood, to hallow them for divine worship; how much more efficacious will the blood of Christ be to prepare the heavenly places for the everlasting worship of his redeemed! And how sure and certain are all the blessings of the covenant, as it has been ratified and established by the death of the Mediator. And although those interested in it, must successively die, aud appear before the tribunal of the unerring Judge, yet have they nothing to fear. For to them who wait for the second coming of Christ, he will appear to vindicate their characters, and adjudge to them and put them in possession of the everlasting inheritance. ·

have been repeated? No; for those who had presented them, would have no more consciousness of sins, and fear of punishment on account of them.

3, 4. A remembrance, &c. Of all sins is made yearly, as if not fully expiated; and in truth it is not possible that the blood of bulls and goats should expiate them; as in themselves such sacrifices are of no value in the sight of God.

5-13. He saith, &c. See Ps. xl. 6, and note.He taketh away, &c. His language implies that all those various sacrifices, which the law required, and which were inefficacious, should be set aside by that of his own; and that by offering up his body on the cross, he did the will of the Father. John xiv. 34.- -By which will, &c. Having been accomplished through the offering of the body of Christ, &c. we are sanctified or cleansed from the guilt of our sins. 11-18. Every priest, &c. Levitical priest; but Christ having offered the sacrifice for sins, his own life on the cross, then ascended to heaven, and 417