THE HEBREWS

Founding itself on the person of Christ in His divine and human natures, gives to the word the personal authority of divine communication and all human sympathies to the exercise of the priesthood on high, and thus connects the saints walking upon earth with heaven, without constituting them the body of Christ in union with Christ; thus setting aside all ancient Judaism, and giving a present heavenly call, but laying the ground for the after introduction of Israel by the new covenant. With this view, it puts all in Christianity in contrast, though in comparison and analogy, and a certain connection with what had gone before. The connection, however, only applies to the first part, the communicated word, because it looks on Christ, as to that, as still on earth.

In chapter 1 we get the groundwork of the authority of the communicated word in the divinity of Christ. This is continued in chapter 3, adding to it Christ's authority as Son over His own house, in contrast with Moses, down to chapter 4: 13, with the promise of rest to the people of God. Chapter 2 lays the foundation of future dominion and present priesthood in the human nature of Christ. This is continued from chapter 4: 14; the glory of it is expounded in chapter 5, as to the person and office of Christ; the impossibility of returning to Jewish elements is thereupon insisted upon, on the ground that if heavenly Christian things were departed from, there was no bringing back by some other power; and that from elements they were to go on to that, God having encouraged them by declaring the immutability of His counsel to the heirs of promise by word and oath, strengthening us thus who look within the veil, where Christ is entered for us as forerunner, a high priest after the order of Melchisedec (chap. 6).

This character of Melchisedec involves the necessary setting aside of the whole system of the law, the priesthood itself being changed from dying men to the living Son, the priesthood suiting us, being that of One holy, harmless, undefiled, separate from sinners, and made higher than the heavens (chap 7).

In chapter 8, having the high priest set on the right hand of the Majesty in the heavens, a minister of the sanctuary and of the true tabernacle, offerings are needed: but, before touching on the offerings, the change of covenant is declared on which this ministry is founded, inasmuch as He is the mediator of it. Now, for the better and heavenly tabernacle, we must have better sacrifices.

But in the tabernacle itself there was a difference. The veil was unrent in the Jewish tabernacle, as set up of old; but now the veil is rent, the Holy Ghost thereby signifying, that as long as that first tabernacle had any place, the way into the holiest was not yet opened. Remark here, that in verses 16 and 17 of chap. 9 alone the Greek word bears the sense of testament; in all the rest of the passage it should be covenant. The blood of Christ purges the conscience, not merely sins, and cleanses the whole scene of the creature's relationship with God. The next contrast is, that He had not to offer Himself often to enter into the heavenly tabernacle, for then He must have suffered often; but at the close of all the ways of God to test the world, He appeared to put away sin by the sacrifice of Himself. The apostle then contrasts the lot of man, subject to death and judgment, and Christ, as once offered to bear the sins of many, and coming, without any further question of sin, for salvation to those who look for Him (chap. 9).

He then discusses the whole bearing of this sacrifice, alleging that a person once cleansed by it has no more conscience of sins; whereas in the repeated sacrifices, there was a remembrance of sins. He then unfolds the origin of this sacrifice in the will of God, who prepared a body for Christ, who offers Himself to accomplish it in the same willingness; does accomplish it, and sits down for ever at the right hand of God, instead of standing, like the old high priests, offering often; because by the one offering He has perfected for ever those who are sanctified thereby. The Holy Ghost bears divine testimony to this, declaring, "their sins and iniquities will I remember no more." Thus we have the good will of God, the work of Christ, and the testimony of the Holy Ghost, to give us a divine security of unalterable peace. Thereon he exhorts them to enter into the holiest through the new living way of the rent veil, in full assurance of faith; warning them, that for the same reason, if the one sacrifice be abandoned there remains no other; shewing them that they have need of patience, but that Christ would soon come, and that meanwhile they must live by faith (chap. 10).

To this purpose, he shews that all the saints highly esteemed amongst them obtained their good report by faith. In this list he first lays down the great principles - creation, known by faith; sacrifice, offered to obtain righteousness by faith; walking with God by faith in the power of life; and acting on the prophecy of coming vents by faith. We then get two great classes of faith - trust in God, and patient expectancy of faith, and the active energy of faith. All the detailed cases are taken when they were not in the land. He then goes through various sufferings endured of the saints by faith, proving that the world was not worthy of them, and that they died, not having received the effect of the promise, God having reserved some better thing for us, before they could be made perfect (chap. 11).

He then introduces Christ as the last great witness, who has overcome, and is set down at the right hand of God, and has there obtained the glory. He then shews that suffering has the additional character of parental discipline, but that withal they are come to grace, and not law and terror; but, in doing this, he gives the whole millennial result in heaven and earth, as that to which they are come in faith. He then shews that everything made will be shaken, and insists on their leaving the Jewish camp, that is, the principle of connection between religion and the world; but to go out to Jesus on the ground of His being a sin-offering; because, upon the principle of an effectual sin-offering, they must either be in heaven where the blood is, or outside the camp, or gate, where the sin-offering was burnt. He closes with a few exhortations (chaps. 12, 13).