everlasting end to their sacerdotal administrations. But wherefore did the law make such priests, men, mere men, that had infirmity, subject to sin and death, so as to put an end to their office? The reason is plain, because it could not find any better. The law must be content with such as were to be had, and in itself it had no power to make them better. In opposition hereunto it is said, "the word of the oath made the Son (TelελELLEVOU EIC TOY KINα) consecrated for ever." What the apostle intends here, in a special manner, is his absolute freedom from the sinful infirmities of other priests; and for which primarily sacrifice was to be offered. And the apostle here opposing the consecration of Christ to their having infirmities, sheweth sufficiently he intended not to insinuate that he offered for any infimities of his own. If he had any, why opposed to them who had? And if he had offered for his own infirmities, the apostle could not have charged the lare with weakness, that it made priests which had infirmity; for, on that supposition, "the word of the oath" should have done so also. But whereas his exaltation into heaven for the discharge of the remaining duties of his priesthood, in his intercession for the church, belonged to the perfection of his consecration, he was therein also freed from all those natural infirmities which were necessary to him as a sacrifice.

§6. The ensuing observations offer themselves;

1. There never was, nor can be any more than two sorts of priests in the church, the one made by the law, the other by the oath of God. Wherefore,

2. As the bringing in of the priesthood of Christ after the law, and the priesthood constituted thereby, did abrogate and disannul it; so the bringing in of another priesthood after his, will abrogate and disannul that also. And therefore,

3. Plurality of priests under the gospel overthrows the whole argument of the apostle in this place, and if we have yet priests that have infirmities, they are made by the law and not by the gospel.

4. The sum of the difference between the law and the gospel, terminates in the difference between the priests of the one and the other state.

5. The great foundation of our faith, and the hinge whereon all our consolation depends, is this, that our high priest is the Son of God.

6. The everlasting continuance of the Lord Christ in his office is secured by the oath of God.

CHAPTER VIII.

VERSE 1.

Now of the things which we have spoken, this is the sum: we have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens.

$1. The general contents of this chapter. (2. The exposition of these words. $3. Continued. 4. Observation. The principal glory of the priestly office of Christ depends on the glorious exaltation of his person.

$1. THE

HERE are two general parts of this chapter: First, A farther explication of the excellency of the priesthood of Christ, or of Christ himself as vested with that office.

Secondly, A farther confirmation thereof; wherein is introduced the consideration of two covenants-the Old and the New. For to the former was the administration of the Levitical priests confined; of the latter Christ as our priest, is the mediator and surety. And therefore the apostle fully proves the excellency of this

new covenant above the old, which redounds to the glory of its mediator.

§2. "Now of the things which we have spoken, this is the sum," (xaλov, capitulum, caput) properly the But the most frequent head of any living creature. use of it is in a metaphorical sense, as here. The following words (ETI TOIS REYOμLEVOIs) "of the things which we have spoken," are capable of a double interpretation. The preposition may be put for (ev) in or among; or it may be in a manner redundant, and no more then is intended but (Twv yoμLEvwv) of the things spoken. Both these senses are consistent; for the apostle in this and the ensuing verses both briefly recapitulates what he had evinced by his preceding arguments, and also declares what is the principal thing he had contended for. I incline to the latter signification, which is respected in our translation; yet so as that the former also is true, and safely applicable to

the text.

"We have such an high priest." (Exoμev) We have. Whatever you think of us, whatever you boast of yourselves, we have an exalted high priest in the Christian church.

He would moreover teach us, by this word, that whatever is the glory and dignity of our high priest, all will not suffice without an interest in him, and an especial relation to him. And we may know whether "we have" an high priest or no, really and substantially, by the use we make of him, as such, in all our approaches unto God. (To1870) such; he doth not now say, merely, that we have an high priest, nor another high priest, but moreover "such" an one as hath that dignity, and those excellencies, which he ascribes to

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him. The salvation of the church doth not depend merely on its having an high priest, which yet is in itself absolutely necessary, but on his dignity and excellency, his exaltation and glory. And this it is the apostle's design to prove, as we before observed; and not the reality of his priesthood, nor yet absolutely the qualifications of his person. He is incomparably exalted above the legal high priest; for what did he do, after he had offered the anniversary sacrifice of expiation to God? He entered, indeed, into the holy place with the blood of the sacrifice; and presented it there before the august pledges of the presence of God. But all the while he was there he stood before the typical throne with holy awe and reverence. And immediately on the discharge of his duty he was to withdraw, and go out of the holy place. But what was this to the glory of our high priest? After he had offered his great sacrifice to God, he entered-not into the holy place made with hands, but-into heaven itself! not to stand with humble reverence before the throne, but to sit on the throne of God, at his right hand, and that for evermore.

§3. (Enairev) He sat down. Of this there was nothing typical in the legal high priest, who never sat down in the holy place. But as he was in many things typified by the Levitical priests, so in what they could not reach he was represented in Melchisedec, who was both king and priest. And hence he is prophesied of as a "priest upon his throne;" Zech. vi, 12: and the immutable stability of his state and condition is also intended.

The dignity itself consists in the place of his residence, (ev deia) at the right hand. See the exposition of chap. i, 3.

This "right hand" is said to be (т8 Aрove тys peɣaλwUvys) "of the throne of the Majesty." There is frequent mention in scripture of the throne of God. A "throne" is (insigne regium) an "ensign of royal power." That intended by it is, the manifestation of the glory and power of God in his authority and sovereign rule over all. "Majesty" denotes the glorious greatness and power of God himself: for his essential glory and power is intended. The right hand of the "throne of Majesty" is the same with the right hand of God. Only God is represented in all his glory, as on his throne. Higher expression there cannot be used to lead us into an holy adoration of the tremendous invisible glory, which is intended. And this is the eternal stable condition of the Lord Christ our high priest, (Ev spavos) in the heavens; wherein is the special manifestation of the glorious presence of God. Hence our Savior hath taught us to call on God, as "our Father who is in heaven."

§4. From the words we may observe,

To

The principal glory of the priestly office of Christ depends on the glorious exaltation of his person. this end it is here pleaded by the apostle, and thereby he evinceth his glorious excellency above all the other high priests. The divine nature of Christ is capable of no real exaltation by an addition of glory, but only by manifestation. In his incarnation, and his whole converse on the earth, he cast a veil over his eternal glory, so that it appeared not in its own native lustre, Those indeed who believed on him, saw his glory, "the glory as of the only begotten of the Father, full of grace and truth," John i, 14; but they saw it darkly, as in a glass. The person of Christ as to his divine nature, was always on the throne; he came down from