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tuary there was the candlestick, representing that fulness of light which is in Christ, and which is by him communicated to the whole church. The table, whereon stood the show-bread, typifying the saints' communion with Christ, and with one another; also the show-bread itself, which typified Christ, as being the only bread of life to his church, the only spiritual food of the soul that nourishes it unto life eternal. 2. In the holy of holies there was the golden censer, which was to hold the incense. This represented the intercession of Christ, which gives efficacy to the prayers of all believers: the prevalency of all our prayers depends on the incense which is in the hand of our merciful High-priest. The ark of the covenant overlaid with gold: this, with the mercyseat, which covered the ark, was the most glorious and mysterious utensil of the tabernacle, the most eminent pledge of the divine presence; called the ark of the covenant, because the tables, in which the ten commandments were writ by the finger of God, were kept in it; next the golden pot, in which the manna was laid up, and miraculously kept from putrefaction, (which of itself would have stunk in a few days,) a type of Christ the bread of life. Then Aaron's rod that budded; this originally was the rod of Moses, wherewith he fed his sheep in the wilderness, and afterwards wrought his miracles, and particularly smote the rock with it till it gushed out water. When Aaron was called to the office of the priesthood, it was delivered unto his keeping. This rod of Moses, wherewith he smote the rock, is commanded to be laid up in the tabernacle, because the spiritual rock that followed them was to be smitten with the rod of the law, that it might give forth the waters of life unto the church. Last of all, the tables of the covenant; that is, the two tables of stone, cut out by Moses, and written on with the finger of God, containing the ten commandments, which were the substance of God's covenant with the people. These two tables of stone were, by the express command of God, put into the ark, and there was no thing else in the ark but them. The pot of manna, and Aaron's rod, were laid up in the holy of holies, near the ark, but not in it, which were of no actual use in the service of God, but only kept as sacred memorials. Having thus described what was in the ark, next the apostle tells us what was over the ark, namely the cherubims and the mercyseat. The cherubims were alata animalia, winged creatures of human shape, but with

wings to denote their angelical nature; there were two of them, one on each end of the ark, shadowing the mercy-seat; from between these cherubims over the mercy-seat it was that God manifested his majestical presence, spake unto Moses, and gave out his oracles as a prince speaks from a throne. The mercy-seat was of pure beaten gold, the measure of it exactly answering the ark: this covered the ark, wherein the law was; and was a type of Christ, who fully covers our sins, the transgression of the law, out of God's sight; and is therefore called by the apostle, Rom. iii. 25. our propitiatory, or propitiation, or mercy-seat. For if thou, Lord, shouldest mark iniquities according to the law, who could stand? These are the particular things which the apostle thought fit to take notice of, in the Jewish tabernacle; all which we see pointed at Christ; and there was in them all, more or less, a representation of the person and mediation of Christ. Hereunto were they designed by divine wisdom, to denote, that in him alone is God well pleased, in him alone will he be glorified.

6 Now, when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. 7 But into the second went the highpriest alone once every year, not without blood, which he offered for himself, and for the errors of the people. 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 was 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 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Our apostle having given an account in the preceding verses of the structure or fabric of the tabernacle, in the two parts of it which belonged to the priests: namely, the holy place, and the holy of holies, (for of the first court, the court of the people, he says nothing :) he comes now to discourse of the

service, which by the appointment of God the priests were to perform in this magnificent structure.

6 Now, when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God:

Where observe, 1. The persons administering, the priests only, and they of the posterity of Aaron all others were forbidden upon pain of excision. Observe, 2. The general foundation of the service of these priests in the sanctuary, They entered into it, but were to go no farther; they must not so much as look unto the holy of holies, no, nor yet abide in the sanctuary when the high-priest entered into the most holy place. Observe, 3. The time of this their entrance into the sanctuary to discharge their service, always; that is, every day, and at all times, as occasion did require. Observe, 4, The service itself, accomplishing the service of God; these services were either daily or weekly; daily, were dressing the lamps, supplying them with holy oil morning and evening; also the service of the golden altar, in which the priest burnt incense every day. The weekly service of the sanctuary was the changing of the show-bread every sabbath day in the morning. All the service was typical, representing the continual application of the benefits of Christ's sacrifice unto his church to the end of the world. The tabernacle itself, and the inhabitation of God in it, was a type of the incarnation of the Son of God; all the utensils in it were representations of his grace. He is the light and life of the church, the lamp and the bread thereof. The incense of his intercession renders all our obedience acceptable unto God, and accordingly there was continual application unto these things without intermission every day : signifying unto us, that a continual application unto God by Christ, and a continual application of the media. tion of Christ by faith, are the springs of the light, life, and comfort, of the church. -Having thus described the priests' service in the first part of the temple, ver. 6. he comes now to declare the service and administration of the high-priest in the second part of the temple, or holy of holies,

verse 7.

7 But into the second went the high-priest alone, once every year, not without blood, which he offered

VOL. II.

for himself, and for the errors of the people :

Observe here, 1. The person administering described, The high-priest alone; none of the priests were permitted to be so near him as the sanctuary when he administered in the most holy place. Thus sacredly was the presence of God, in the holy of holies, made inaccessible, not only to the people, but even to all the priests themselves. The great truth which was represented and shadowed forth was, that there is no entrance into the gracious presence of God, but by our great high-priest, the holy Jesus. The high-priest alone, and no other person, entered into the holy of holies. Observe, 2. The high-priest engaging in his service, He entered through the vail into the holy place. This was a type both of the entrance of Christ into heaven, and of our entrance by him unto the throne of grace. We read, Matt. xxviis 1. of the rending of this vail at the death of our Saviour from top to bottom: signifying thereby, that the way was laid open into the holy place, and the gracious presence of God discovered, and made accessible to all that come unto him by Jesus Christ. Observe, 3. The time of this service expressed, it was once only every year; and the day, the precise day of the year, determined, Lev. xvi. 29. to wit, the tenth day of the month Tizri, answering our September, called the great day of atonement; on which day such a complete atonement was made for sin, that the Jews had a saying, "That on the day of expiation all Israel was made as innocent as in the day of creation." Observe, 4. The nature of this service; the apostle tells us, it was not without blood, that is, he did it by blood, sprinkling it seven times with his finger towards the mercy-seat, Lev. xvi. 11, 12. There is an emphasis in the expression, not without blood, to manifest the necessity of the death and blood-shedding of Jesus Christ our great High-priest, and the impossibility of our entering into the gracious presence of God without the blood of the reconciling sacrifice, Christ Jesus. Observe, 5. For whom this blood was offered; first, for himself, then, for the people; that is, for his own sins, and the sins of the people: state; whereas Christ, our great High-priest, this argued the great imperfection of that was not to offer up the blood of bulls, but his own blood; not for himself at all, but

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for others only; not once a year, but once for all: By one offering he hath for ever perfected them that are sanctified.

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.

The apostle in this verse declares the spiritual use and signification of the Levitical service, and what the Holy Ghost did intend thereby, namely, that the true and proper means to enter into heaven, the holy of holies, was not so fully and clearly manifested; and that heaven, represented by the holy of holies, was as yet inaccessible; for Christ first entered into heaven as our forerunner, with his blood to appear before God, and thereby to prepare the way for our entrance after him. Hence learn, 1. That the Holy Ghost's design in all the Levitical service, was to direct the faith of believers to Christ the promised Messiah, who was signified thereby: The Holy Ghost this signifying. Learn, 2. That although typical institutions, attended diligently unto, were sufficient to direct the faith of the Jews unto the expectation of a real expiation of sin, and a gracious acceptance with God thereupon; yet the clear manifestation of the way of expiation of sin by the blood of Christ, is the great privilege and discovery of the gospel. Learn, 3. Although the standing of the first tabernacle was a great mercy and privilege, yet the removal of it was a greater, because it made way for the bringing in of that which was much better, the gospel state.

9 Which was 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 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of

reformation.

As if the apostle had said, "The first tabernacle was but a figure, or typical representation of good things to come, serving only for the present nonage of the church for the gifts and sacrifices then offered could not of themselves perfectly

justify, sanctify, or save any man, nor could they pacify the conscience of the sinner." Where note, That conscience cannot be satisfied until God's wrath be

pacified. Now the ceremonial rites could not pacify God's wrath, because they could not satisfy God's justice: nothing but the blood of Christ could do that, which those sacrifices were only typical representations and prefigurations of. Observe, farther, The apostle's reasons why those legal rites could not make them perfect; namely, because the nature of them was such, that they reached only to the outward man, consisting only, for the most part, in meats, drinks, and divers washings, that concerned the flesh and body of man, which did not of themselves commend any man to God, and were imposed upon them as a yoke until the times of reformation, that is, the time of the Messiah, the time of the New-Testament dispensation. Note here, The great imperfection of the Jewish dispensation; it was weak and imperfect, and consequently not to be continued. Note farther, That nothing can give peace to conscience, but what gives satisfaction to God's justice. Whoever seeks it in any other way, than by virtue of Christ's atonement, will never attain it in this world, or in that which is to come: No offerings could make him that did the service perfect, as pertaining to the conscience.

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11 But Christ being come 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 for us.

Our apostle having showed in the preceding verses how, and after what manner, the Levitical priests executed their office, he comes now to declare how, and after what manner, Christ, our great High-priest, did also execute his. And, 1. As the Levitical priests had a tabernacle, an earthly sanctuary, to officiate in; so Christ had a greater and more perfect tabernacle to execute his office in, namely, that of his own body, not like theirs, made with hands, but miraculously formed in the virgin's womb. by the overshadowing power of the Holy

Ghost, in which tabernacle the fulness of the godhead dwelt substantially. The human nature of Christ was that tabernacle in which the Son of God administered his sacerdotal office in this world, and wherein he continueth yet so to do in heaven by his intercession. And well may this tabernacle he called greater, being so not in quantity and measure, but in dignity and worth; and more perfect, that is, more perfectly fitted and suited to the end of a tabernacle, both for the inhabitation of the divine nature, and the means of exercising the sacerdotal office, in the making atonement for sin, than the other was. Learn hence, That the human nature of Christ, in which he exercised and discharged the duties of his sacerdotal office, in making atonement for sin, is the greatest, most perfect, and excellent ordinance of God, far excelling those that were most excellent under the Old Testament. The glory of this tabernacle of our Saviour's body in heaven, will be the object of holy admiration unto all eternity, as it was admirably fitted and perfected for service and usefulness here on earth. Observe, 2. The apostle declares, That as Christ had a more excellent tabernacle, so he was incomparably a more excellent high-priest, than ever the legal dispensation had they entered the holy of holies, He entered heaven; they entered often, He but once; they entered with the blood of goats and calves, He in his own blood. And the effect, fruit, and benefit of it was unspeakable: thereby he obtained eternal redemption for us. Note here, That whereas it is said that Christ entered into heaven with his own blood, it is not so to be understood, as if he carried the material blood which he shed with him into heaven, in a vessel, or otherwise, as the high-priest carried the blood of the sacrifice in his hand into the most holy place; but that Christ presented his body in heaven, out of which the blood was shed, and by the merit of his death made expiation for sin, and purchased eternal redemption for sinners. Learn hence, That the enterance of our Lord Jesus Christ as our great High-priest into heaven, to appear in the presence of God for us, and to save us thereby to the uttermost, was a matter so great and glorious, that it could not be accomplished but by his own blood. No other sacrifice was sufficient to this end: Not by the blood of bulls and goats.

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?

The apostle had asserted in the former verses, That eternal redemption was the fruit of God's sacrifice; he proves it in these, and that by an argument drawn from the less to the greater; thus, "If, says he, the blood of bulls and goats, and the water that was mixed with the ashes of the burnt heifer, (or red cow, mentioned Numb. xix.) purified from ceremonial uncleanness, and procured the eternal sanctification of the flesh, or outward man; how much more shall the blood of Christ, who, by the eternal Spirit, (that is, his godhead, his divine nature,) offered up himself, his whole man, soul and body, a sacrifice, without spot, to God the Father, be able to purge our consciences from all spiritual impurity and uncleanness of sin, that dead, because deadly, work, and render us fit to serve the living God in an holy course of christian obedience! Note here, 1. That Christ's offering himself to God, was a special act, as high-priest of the church, wherein he gave up himself in a way of most profound obedience, to do and suffer whatever the justice of God required unof his blood. Note, 2. That Christ's godto the expiation of sin, even to the shedding head it was which rendered the suffering of his manhood infinitely meritorious; or that Christ's blood was effectual, not simply as it was material blood, but as offered by the eternal Spirit; his blood, though not the blood of God, yet was the blood of him that was God. Note, 3. That the purging of our consciences from dead works is an imme. diate effect of the death of Christ, and a benefit which upon our faith and obedience we best works of men, antecedently unto the are made partakers of. Note, 4. That the purging of their consciences by the blood of Christ, are but dead works, unsuitable to the nature of the living God. Lord, help us to remember, that when we come to hear, to pray, or perform any act of worship, that we are doing it to the living God. O how improper for, and unsuitable to, a living God, are dead services, without life, without heart, without spirit!

15 And for this cause he is the Mediator of the new testament, that by means of death, for the redemp

tion of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. 16 For where a testament is, there must also of necessity be the death of the testator. 17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

These words represent unto us one special benefit accruing by the death of Christ, namely, the ratification of the gospel cove nant: for by this mean he took upon him the glorious office to be the mediator of the new covenant, that by the intervention of his death he might make satisfaction for the

sins of believers under the old testament, as well as for those that live under the new ; and that as well those that lived before Christ's coming in the flesh, as since, might, by virtue of his death, obtain the promised eternal inheritance. Note here, That God designed an eternal inheritance unto some persons; that the persons designed are them that are called; that the way and manner of conveying a right and title to his inheritance was a promise; that there was an obstacle to the enjoyment of this inheritance, which was transgression against the first covenant; that this obstacle might be removed, and the inheritance enjoyed, God made a new covenant, which had a mediator, who expiated sin by the sacrifice of his death. Note farther, that the efficacy and merit of Christ's death and mediation, extends itself to all that are effectually called, as well those that lived before his coming in the flesh, as to those that lived since. Note lastly, How the covenant of grace is here called a testament, because it received its ratification and confirmation by the blood of Christ. All things required in a testament are here found, namely, a testator deceased, Christ Jesus; legacies bequeathed, temporal, spiritual, and eternal blessings; legatees named, the heirs of promise; conditions required, upon which only the legacies may be obtained, faith, repentance, and sincere obedience; seals annexed, baptism, and the Lord's supper: witnesses subscribing, the Father, the Word, and the Holy Ghost. The sum is this, That the death of Christ is the foundation, life, and soul, of the new covenant, and that the new covenant is of the nature of a testament, and the benefits promised therein, to wit, remission of sin, reconciliation with God,

sanctification on earth, and glorification in heaven, are legacies freely left us by our deceased testator, who was dead, but is alive again, and lives for evermore, to execute his own will and testament, of which the scripture is the instrument, and the sacraments the seals. Learn from the whole, 1. That there is an irrevocable grant of the whole inheritance of grace and glory made unto believers in the new covenant. 2. That as the grant of these things is free and gracious, so the enjoyment of them is secured against contingencies, by the death of Jesus Christ the great Testator. A testament is of force after men are dead; but of no strength at all whilst the testator liveth.

18 Whereupon neither the first testament 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 is the blood of the testament which God hath enjoined unto you. 21 Moreover, he sprinkled likewise 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.

Our apostle having entered upon a comparison between the first and second covenant in the former verses, he goes on to prosecute it in these, showing that both of them were dedicated, that is, confirmed by blood. The first covenant which God made with Israel in Horeb, had not its sanction without typical blood. The using of the blood for the sanction of leagues and covenants was a very ancient rite, and probably sig. nified that the parties confederating did thereby engage blood and life for the observation of them. Now that the covenant between God and Israel was thus solemnized, and received its confirmation by blood, the apostle makes appear from the history of Moses, Exod. xxiv. unto which he appeals; where we find the sprinkler to be Moses, the sprinkling to be blood, the things sprinkled were the book wherein the covenant was written, and the people who engaged themselves in the covenant. Now the use and end of this sprinkling upon the

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