Wherefore he is able to save, etc. This is the fruit of an eternal

H EBREWS 6:7-10

25. Wherefore he is able to save, etc. This is the fruit of an eternal

priesthood, even our salvation, if indeed we gather this fruit by faith as we ought to do. For where death is or a change, you will there seek salvation in vain; hence they who cleave to the ancient priesthood, can never attain salvation. When he says, them that come unto God, or who approach God, by this phrase he points out the faithful who alone enjoy the salvation procured by Christ; but he yet at the same time indicates what faith ought to regard in a mediator. The chief good of man is to be united to his God, with whom is the fountain of life and of all blessings; but their own unworthiness drives all away from any access to him. Then the peculiar office of a mediator is to bring us help in this respect, and to stretch out his hand to us that he may lead us to heaven. And he ever alludes to the ancient shadows of the Law; for though the high priest carried the names of the twelve tribes on his shoulders and symbols on his breast, yet he alone entered the sanctuary, while the people stood in the court. But now by relying on Christ the Mediator we enter by faith into heaven, for there is no longer any veil intervening, but God appears to us openly, and lovingly invites us to a familiar access.^F121

Seeing he ever liveth, etc. What sort of pledge and how great is this of love towards us! Christ liveth for us, not for himself! That he was received into a blessed immortality to reign in heaven, this has taken place, as the

Apostle declares, for our sake. Then the life, and the kingdom, and the glory of Christ are all destined for our salvation as to their object; nor has Christ any thing, which may not be applied to our benefit; for he has been given to us by the Father once for all on this condition, that all his should be ours. He at the same time teaches us by what Christ is doing, that he is performing his office as a priest; for it belongs to a priest to intercede for the people, that they may obtain favor with God. This is what Christ is ever doing, for it was for this purpose that he rose again from the dead.

Then of right, for his continual intercession, he claims for himself the office of the priesthood.

26. For such an high priest, etc. He reasons from what is necessarily connected with the subject. These conditions, or qualifications, as they

commonly say, are of necessity required in a priest — that he should be just, harmless, and pure from every spot. This honor belongs to Christ alone. Then what was required for the real discharge of the office was wanting in the priests of the law. It hence follows, that there was no perfection in the Levitical priesthood; nor was it indeed in itself legitimate, unless it was subservient to that of Christ; and, doubtless, the external ornaments of the high priest indicated this defect; for why were those costly and splendid vestments used with which God commanded Aaron to be adorned while performing holy rites, except that they were symbols of a holiness and excellency far exceeding all human virtues? Now, these types were introduced, because the reality did not exist. It then appears that Christ alone is the fully qualified priest.

Separate from sinners, etc. This clause includes all the rest. For there was some holiness, and harmlessness, and purity in Aaron, but only a small measure; for he and his sons were defiled with many spots; but Christ, exempt from the common lot of men, is alone free from every sin; hence in him alone is found real holiness and innocency. For he is not said to be separate from us, because he repels us from his society, but because he has this excellency above us all, that he is free from every uncleanness.^F122 And we hence conclude, that all prayers, which are not supported by Christ’s intercession, are rejected.

It may, however, be asked as to angels, whether they are separate from sinners? And if so, what prevents them from discharging the offices of the priesthood, and from being our mediators with God? To this there is an easy reply: — No one is a lawful priest, except he is appointed by God’s command; and God has nowhere conferred this honor on angels. It would then be a sacrilegious usurpation, were they, without being called, to intrude into the office; besides, it is necessary, as we shall presently see at the beginning of the next chapter, that the Mediator between God and men should himself be a man. At the same time the last thing mentioned here by the Apostle is abundantly sufficient as an answer to the question; for no one can unite us to God but he who reaches to God; and this is not the privilege of angels, for they are not said to have been made higher than the heavens. It then belongs to Christ alone to conciliate God to us, as he has ascended above all the heavens. Now, these words mean the same as

though Christ were said to I have been placed above all orders of creatures, so that he stands eminent above all angels.

27. Who needeth not, etc. He pursues the contrast between Christ and the Levitical priests; and he points out especially two defects, so to speak, in the ancient priesthood, by which it appears that it was not perfect. And here, indeed, he only touches briefly on the subject; but he afterwards explains every particular more at large, and particularly that which refers to the daily sacrifices, as the main question was respecting these. It is briefly also that I will now touch on the several points. One of the defects of the ancient priesthood was, that the high priest offered sacrifices for his own sins; how then could he have pacified God for others, who had God justly displeased with himself? Then they were by no means equal to the work of expiating for sins. The other defect was, that they offered various sacrifices daily; it hence follows, that there was no real expiation; for sins remain when purgation is repeated. The case with Christ was wholly different; for he himself needed no sacrifice, as he was sprinkled with no spot of sin; and such was the sacrifice, that it was alone sufficient to the end of the world, for he offered himself.^F123

28. For the law, etc. From the defects of men he draws his conclusion as to the weakness of the priesthood, as though he had said, “Since the law makes no real priests, the defect must by some other means be remedied;

and it is remedied by the word of the oath; for Christ was made a priest, being not of the common order of men, but the Son of God, subject to no defect, but adorned and endowed with the highest perfection.” He again reminds us, that the oath was posterior to the law, in order to show that God, being not satisfied with the priesthood of the law, designed to

constitute a better priesthood; for in the institutions of God what succeeds advances the former to a better state, or it abolishes what was designed to exist only for a time.

CHAPTER 8

H

EBREWS

C

HAPTER

8:1-6

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. Porro eurum quae dicuntur summa est, Talem habemus pontificem qui consedit in dextera throni majestatis in coelis;

2. A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

2. Sanctorum minister et tabernaculi veri quod fixit Dominus et non homo.

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.

3. Omnis enim pontifex ad offerendum dona et sacrificia constituitur; unde necesse est hunc quoque habere quod offerat.

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:

4. Sane si in terra esset, ne pontifex quidem esset, quamdiu essent sacerdotes qui secundum legem offerrent dona;

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 shewed to thee in the mount.

5. Qui in exemplari et umbra ministrant coelestium,

quemadmodum oraculo admonitus fuit Moses, quum tabernaculum esset perfecturus, Vide, inquit, ut facias omnia secundum typum qui tibi ostensus fuit in monte.

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.

6. Nunc autem excellentius obtinuit ministerium, quanto et potioris testamenti Mediator, quod supeer praestantioiribus promissionibus promulgatum fuit.

1. Now of the things, etc. That readers might know the subject he handles, he reminds them that his object is to prove that Christ’s priesthood, by which that of the law had been abolished, is spiritual. He, indeed, proceeds with the same argument; but as he contends with various seasonings, he introduced this admonition, that he might keep his readers attentive to what he had in view.

He has already shown that Christ is a high priest; he now contends that his priesthood is celestial. It hence follows, that by his coming the

priesthood established by Moses under the law was made void, for it was earthly. and as Christ suffered in the humble condition of his flesh, and having taken the form of a servant, made himself of no reputation in the world, (<502007>

Philippians 2:7;) the Apostle reminds us of his ascension, by which was removed not only the reproach of the cross, but also of that abject and mean condition which he had assumed together with our flesh;

for it is by the power of the Spirit which gloriously appeared in the resurrection and the ascension of Christ, that the dignity of his priesthood is to be estimated. He then reasons thus — “Since Christ has ascended to the right hand of God, that he might reign gloriously in heaven, he is not the minister of the earthly but of the heavenly sanctuary.^F124

2. Of the sanctuary, or, literally, of holy things, etc. The word is to be taken, as being in the neuter gender; and the Apostle explains himself by saying, of the true tabernacle.^F125

But it may be asked, whether the tabernacle built by Moses was a false one, and presumptuously constructed, for there is an implied contrast in the words? To this I answer, that to us mentioned here is not set in opposition to what is false, but only to what is typical; as we find in

<430117>John 1:17, “The law was given by Moses, but grace and truth came

by Jesus Christ.” Then the old tabernacle was not the empty inventions of man, but the effigy of the heavenly tabernacle. As, however, a shadow differs from the substance, and the sign from the thing signified, the Apostle denies it to have been the true tabernacle, as though he had said, that it was only a shadow.

Which the Lord pitched, or, fixed, etc. What does the Apostle mean by locating Christ’s priesthood in heaven? For doubtless he suffered on earth, and by an earthly blood he atoned for our sins, for he derived his origin

from the seed of Abraham; the sacrifice of his death was visible; and lastly, that he might offer himself to the Father, it was necessary for him to descend from heaven to the earth, and as man to become exposed to the sorrows of this mortal life, and at length to death itself. To all this I reply, that whatever of an earthly kind appears at first sight to be in Christ, it is to be viewed spiritually by the eye of faith. Thus his flesh, which

proceeded from the seed of Abraham, since it was the temple of God, possessed a vivifying power; yea, the death of Christ became the life of the world, which is certainly above nature. The Apostle therefore does not refer to what belongs peculiarly to human nature, but to the hidden power of the Spirit; and hence it is, that the death of Christ has nothing earthly in it. When therefore we speak of Christ, let us learn to raise up all our thoughts to the kingdom of God, so that no doubt may remain in us.

Nearly to the same purpose is the language of Paul in <470501>

2 Corinthians 5:l; he calls God the builder of this tabernacle, in order to set forth its stability and perpetuity; for, on the other hand, what is built by men’s hands, is unstable, and at last sure to perish. But he says this, because redemption was truly a divine work, attained by the death of Christ; and in this the power of Christ manifested itself in a wonderful manner.

3. For every high priest, etc. The Apostle intends to show, that Christ’s priesthood cannot coexist with the Levitical priesthood. He proves it in this way, — “The Law appointed priests to offer sacrifices to God; it hence appears that the priesthood is an empty name without a sacrifice.

But Christ had no sacrifice, such as was offered under the Law; it hence follows, that his priesthood is not earthly or carnal, but one of a more excellent character.”

Let us now examine every clause. The first thing that deserves notice, is that which he teachers that no priest is appointed except to offer gifts; it is hence evident, that no favor from God can be obtained for men except through the interposition of a sacrifice. Hence, that our prayers may be heard, they must be founded on a sacrifice; their audacity, therefore, is altogether pernicious and fatal, who pass by Christ and forget his death, and yet rush into the presence of God. Now, if we wish to pray in a profitable manner, we must learn ever to set before us the death of Christ, which alone sanctifies our prayers. For God will never hear us unless he is

reconciled; but he must be first pacified, for our sins cause him to be displeased with us. Sacrifice must necessarily precede, in order that there may be any benefit from prayer.

We may hence further conclude, that no one either among men or angels is qualified for pacifying God, for all are without any sacrifice of their own which they can offer to appease God. And hereby is abundantly exposed the effrontery of the Papists who make Apostles and martyrs to share with Christ as mediators in the work of intercession; for in vain do they assign them such an office, except they supply them with sacrifices.^F126 4. For if he were on earth, etc. It is now beyond dispute that Christ is a high priest; but as the office of a judge does not exist without laws and statutes, so the office of sacrificing must be connected with Christ as a priest: yet he has no earthly or visible sacrifice; he cannot then be a priest on earth. We must always hold this truth that when the Apostle speaks of the death of Christ, he regards not the external action, but the spiritual benefit. He suffered death as men do, but as a priest he atoned for the sins of the world in a divine manner; there was an external shedding of blood, but there was also an internal and spiritual purgation; in a word, he died on earth, but the virtue and efficacy of his death proceeded from heaven.

What immediately follows some render thus, “He could not be a priest of the number of those who offer gifts according to the Law.” But the words of the Apostle mean another thing; and therefore I prefer this rendering,

“He could not be a priest as long as there are priests who,” etc. For he intends to show one of these two things, either that Christ is no priest, while the priesthood of the Law continued, as he had no sacrifice, or that the sacrifices of the law ceased as soon as Christ appeared. The first of these is against all reason, for it is an act of impiety to deprive Christ of his priesthood. It then remains for us to confess, that the Levitical order is now abolished.

5. Who serve unto the example, etc. The verb latreu>ein to serve, I take here to mean the performing of sacred rites; and so ejn or ejpi< is to be understood. This is certainly more appropriate than the rendering given by some, “Who serve the shadow and example of heavenly things; and the construction in Greek will admit naturally of the meaning I have proposed.

In short, he teaches us that the true worship of God consists not in the

ceremonies of the Law, and that hence the Levitical priests, while

exercising their functions, had nothing but a shadow and a copy, which is inferior to the prototype, for this is the meaning of the word uJpodei>gma, exemplar. And he thus anticipates what might have been raised as an objection; for he shows that the worship of God, according to the ancient sacrifices, was not superfluous, because it referred to what was higher, even to heavenly realities.^F127

As Moses was admonished by God, etc. This passage is found in

<022540>Exodus 25:40; and the apostle adduces it here on purpose, so that

he might prove that the whole service, according to the Law, was nothing more than a picture as it were, designed to shadow forth what is found spiritually in Christ. God commanded that all the parts of the tabernacle should correspond with the original pattern, which had been shown to Moses on the mount. And if the form of the tabernacle had a reference to something else, then the same must have been the case as to the rituals and the priesthood; it hence follows that there was nothing real in them.

This is a remarkable passage, for it contains three things entitled to special notice.

First, we hence learn that the ancient rituals were not without reason appointed, as though God did by them engage the attention of the people as with the diversions of children; and that the form of the tabernacle was not an empty thing, intended only to allure and attract the eyes by its external splendor; for there was a real and spiritual meaning in all these things, since Moses was commanded to execute every thing according to the original pattern which was given from heaven. Extremely profane then must the opinion of those be, who hold that the ceremonies were only enjoined that they might serve as means to restrain the wantonness of the people, that they might not seek after the foreign rites of heathens. There is indeed something in this, but it is far from being all; they omit what is much more important, that they were the means of retaining the people in their expectation of a Mediator.

There is, however, no reason that we should be here overcurious, so as to seek in every nail and minute things some sublime mystery, as Hesychius did and many of the ancient writers, who anxiously toiled in this work; for while they sought refinedly to philosophize on things unknown to them,