An Exposition of Pauls Epistles, Letter 14 · Chapter 9
CHAP. IX.
HEE prosecutes the Comparison of the Levitical Priest-hood with the Priesthood of Christ, and further shews the excellency of the Priesthood of Christ: There are two parts of the Chapter: In the first hee proves by fifteen Arguments, that the Priesthood of Christ is more excellent than the Levitical, to vers. 16. In the second part hee removes the scandal of the Cross, or of the death of Christ, by demonstrating the sufficiency and necessity of it, to the end.
Vers. 1. Then verily the first Covenant had also ordinances of Divine service, and a worldly sanctuary.
As to the first part, the seven first Arguments are so many characters of the imperfection of the Levitical Priest-hood, from whence the excellency of Christs Priest-hood is commended.
Argum. 1. The first Covenant appertaining to the Levitical Priesthood, had onelyonly shadowed rites of Justification, and an earthly Sanctuary: Therefore it follows, that the Priesthood of Christ (which contains true Justification according to the New Covenant, and an heavenly Sanctuary, as before was shewed) is much more excellent.
Vers. 2. For there was a Tabernacle made, the first, wherein was the Candlestick, and the Table, and the Shew-bread, which is called the Sanctuary.
Hee explains this Argument, First, By describing the parts of the Sanctuary, and the sacred things in it, further hee describes the typical rites of Justification: The Tabernacle that Moses erected, had two parts: The fore-part was called the Holy, the inner part the Holy of Holies; in the fore-part, was the Candlestick, in the South part of the house set on the left hand: Against it in the North part of the house was the Table with the Shew-bread, so called, because they were set before God; by which was signified that light and life is vouchsafed to them which come unto God; And in this part was the Altar of incense placed before the entrance to the inner part, whereby the offering of prayers was signified.
Vers. 3. And after the second veil, the Tabernacle which is called the Holiest of all.
The veil that hung in the entrance of this part, is here understood to bee the first veil. The other veil which divided the fore-part from the Holy of Holies, here 'tis called the middle veil, and the inner house which was behind that, is called the Holy of Holies; the fore-part figured out the Church upon earth, the hinder part figured Heaven, or the place wherein God manifests himself to the Church Triumphant.
Vers. 4. Which had the golden Censer, and the Ark of the Covenant over-laid round about with Gold, wherin was the golden Pot that had Manna, and Aarons Rod that budded, and the Tables of the Covenant.
In the Holy of Holies was (1) The Golden Censer, which was used by the High Priest entring in once a year, fit to signifie the intercession of Christ, praying for us, and making our prayers acceptable unto God. (2) There was the Ark of the Covenant, covered over with Gold, whence God uttered his voice; a fitting type of Christ the word incarnate, and opening the Counsel of God to us. (3) There was the pot of Manna, conveniently signifying that hidden Manna (which God truly was in Christ to the faithful, for their food unto eternal life.) (4) There was the Rod of Aaron that budded, fitly signifying the effectual blessing, which Christ gives to the labours of his Ministers. (5) The Tables of the Covenant were put into the Ark, which taught us that the fulfilling of the Law is onelyonly to bee sought in Christ.
Vers. 5. And over it the Cherubims of glory shadowing the mercy-seat: of which wee cannot now speak particularly.
There were Angels, Cherubims, with wings towards each other, covering the Ark, between which wings God, as it were sa…e, and gave out answers when hee was enquired of; whereby the Ministery of Angels, waiting upon CHRIST (The great mystery of godliness, dwelling in unapproachable light) was propounded in the type. And because here is enough said of the glory of the outward Tabernacle, or of the earthly place, the Apostle breaks off his discourse concerning the terrene Tabernacle.
Vers. 6. Now when these things were thus ordained, the Priests went alwaies into the first Tabernacle, accomplishing the service of God.
The place hath been spoken of, in the next place hee describes the shadowy rites of Justification, and first of all those which the Priests daily exercised in the fore-part of the Tabernacle, burning incense, taking care for bread for the furnishing of the Table, oyl for the Lamp, and the rest, according to the Law.
Vers. 7. But into the second went the High Priest alone once every year, not without blood, which hee offered for himself, and for the errours of the people.
Hee proceeds in describing the anniversary rites, which were of this sort. (1) The High Priest alone, without any companion. (2) Once a year, not oftener. (3) Never without the offering the blood of a Calf, and an Hee-Goat, in a basin. (4) This blood hee offered for his own sins, great and small, and for the sins of the people. All these outward, worldly and shadowy things, were in no wise efficacious in themselves: For they prefigured the entring of Christ into Heaven, by his own blood, the true Propitiatory: This is the first Argument of the earthly imperfection in the Levitical Priesthood.
Vers. 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.
Argum. 2. Propounded by way of exposition of the next mystery. In the time of the Levitical Priesthood, while it obtained a standing Tabernacle, and that Ceremonial worship about the Sanctuary, the way to Heaven, or the true Sanctuary, was not manifestly declared, as it is now under the Priesthood of Christ, That which the Holy Ghost taught by excluding the Priests from the inward Sanctuary: by admitting the High Priest once a year, the Sanctuary remaining shut, all the year after: Therefore the Priesthood of Christ is more excellent than the Levitical.
Vers. 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,
Argum. 3. The rites of the foresaid expiatory, and the other such exercises of the Levitical High Priest, were typical and parabolical, and a meer pattern of those things which were to bee performed by Christ: Therefore the excellency of the Levitical Priesthood is no waies to bee equallized with the Priesthood of Christ.
For the time] Argum. 4. The things which were done by the High Priest, and the Levitical Priests, served onelyonly for the time present of the Law institution, viz. in the infancy and beginning of the Church, wherein gifts and typical Sacrifices were offered: Therefore the Levitical Priesthood is far inferiour to the Priesthood of Christ.
Could not] Argum. 5. The gifts and sacrifices which were offered by the Levitical Priesthood, could not sanctifie the conscience of him that worshiped, or take away the evil conscience of sins committed: Therefore the Levitical Priesthood, &c.
Vers. 10. Which stood onelyonly in meats and drinks, and divers washings, and carnal ordinances imposed on them until the time of reformation.
Argum. 6. Confirming the former, Those things which were offered by the Levitical Priest, consisted onelyonly in meats and drinks, and divers washings, and carnal rites, which did not commend a man to God, 1 Cor. 8.2. but onelyonly they did these things, as sanctified in the flesh ceremonially, they might bee accounted pure worshipers: Therefore the Levitical Priesthood is nothing, being compared to the Priesthood of Christ.
Until] Argum. 7. These gifts and sacrifices, and the other offices of the Levitical Priests, were imposed as a yoak and burden, onelyonly till the time of Reformation, i. e. till the comming of Christ, who would reform the imperfect sacrifices and gifts of the old Priesthood, and they being abolished, hee would introduce a more perfect gift and sacrifice: Therefore the Priesthood of Christ is more perfect, &c.
Vers. 11. But Christ being come an 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:
Argum. 8. Christ is the High Priest, not of types, but of spiritual good things, of Justification, Sanctification, and Salvation, which were figured by the types: Therefore, &c.
By a greater] Argum. 9. Christ had a greater and more perfect Tabernacle, not made with hands, not of a common structure, viz. the Tabernacle of his body, which was formed in the womb of the Virgin by the Holy Ghost, after a special manner, without the spot of Original sin, in which Tabernacle the fulness of the Godhead dwels: Therefore his Priesthood is far more excellent than, &c.
Vers. 12. Neither by the blood of Goats, and Calves: but by his own blood hee entred in once into the holy place, having obtained eternal redemption for us.
Argum. 10. Christ offered not the blood of Bulls or Goats, as the Levitical Priests, but his own blood, and the same is made the Priest and the Sacrifice: Therefore his Priesthood, &c.
Once] Argum. 11. Christ hath once entred into the true holy place, i. e. Heaven, and there abides, not often, as the Levitical Priests into the typical holy place: Therefore his Priesthood, &c.
Eternal] Argum. 12. Christ hath purchased eternal Redemption with his own blood, which was impossible for the Levitical Priests: Therefore his Priesthood is more excellent than, &c.
Vers. 13. For if the blood of Bulls, and of Goats, and the Ashes of … 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?
Shall purge] Argum. 13. Confirming the former, The blood of Christ purges the conscience, partly as the conscience seeing full satisfaction made in the death of Christ to divine Justice for it self, closeth with its perfect discharge, and rests therein; partly as the power of sanctifying the heart to the service of God flowes from him.
For if] Hee confirms this Argument▪ a minori, The blood of Bulls and other types performed what they were appointed to, viz. Ecclesiastical purification of the outward man, that hee might be sanctified to the works of external worship; how much more shall the blood of Christ the Antitype perform that, which is signified by the types, viz. The purifying of the conscience from sins, to the service of God? Sins are called dead works, because they deserve death, and make sinners guilty of death.
By the Spirit] Argum. 14. In the Sacrifice of Christ, the Eternal Spirit, or Christ as God, acted the chief parts of the Priest, and offered up himself as a man without spot for a Sacrifice: Therefore his Priesthood is so much the more excellent than the Levitical, as God is more excellent than man, and his holy humanity than a beast.
Vers. 15. And for this cause hee is the Mediatour of the New Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance.
Argum. 15. Under the Old Covenant, neither Remission of sin, nor the Inheritance of Eternal Life, was given to them that were called, but for the sake of Christs death, interceding under the New Covenant, to which end, hee being now the Mediatour of the New Covenant, is ordained for all them that are called: Therefore his Priesthood is more excellent than, &c.
The Second Part.
Vers. 16. For where a Testament is, there must also of necessity bee the death of the Testator.
The second part of the Chapter follows, wherein to take off the scandal of the Cross, hee first proves the necessity of Christs death, by six Arguments, to vers. 25. Furthermore the sufficiency of his offering once upon the Cross, hee proves it by five Arguments, to the end.
Argum. 1. The New Covenant of Christ, is the New Testament of Christ: Therefore it was necessary that the death of the Testator Christ should intercede.
Vers. 17. For a Testament is of force after men are dead: otherwise it is of no strength at all while the Testator liveth.
Argum. 2. Confirming the former, unless Christ had died, the Covenant or Testament had not been firm, for even amongst men a Testament is not valid while the Testator is alive, but onelyonly after his death: For while hee lives it may be changed, but not when hee is dead: Therefore it was necessary that Christ should dye.
Vers. 18. Whereupon, neither the first Testament was dedicated without blood.
Argum. 3. As the Old Testament was not dedicated unto God, without typical blood; so neither the New Testament can be dedicated or offered by way of satisfaction for sinful men, without the true blood of Christ, the true Mediatour, the Antitype: Therefore it was necessary Christ should dye.
Vers. 19. For when Moses had spoken every Precept to all the people, according to the Law, hee took the blood of Calves, and of Goats, with water and Scarlet wool, and hysop, and sprinkled both the book, and all the people,
20. Saying, This is the Blood of the Testament, which God hath enjoyned unto you.
Hee explicates and proves this Argument out of the History, Exod. 24. concerning the dedication of the first Tabernacle by Blood, where Moses sprinkled the Book of the Covenant, and the people, with the blood of Calves and Goats, withall expounding the signification and use of the ceremony, that that Blood was the Blood of the Covenant, or a symbol of the Covenant typically made in those ceremonies, and truly to bee fulfilled in the Blood of Christ.
Vers. 21. Moreover, hee sprinkled with blood both the Tabernacle, and all the Vessels of the Ministery.
22. And almost all things are by the Law purged with blood; and without shedding of blood is no remission.
Argum. 4. As under the Law all things were purged either with blood, or washings, drawing virtue to purge from the Sacrifices, so that without typical shedding of blood, there was no remission of sins: So in the New Covenant, there can bee no remission of sins, but by the shedding of the Blood of Christ: Therefore the Death of Christ was necessary. The Tabernacle, and the Holy Vessels, which were in themselves without pollution, are said to bee sprinkled with blood, because in respect to us, were wee not purified by the Blood of Christ, all things become polluted unto us: Therefore the use of the most holy things must bee sanctified to us by Christ, otherwise to the impure all things are impure, in as much as in all things, unbeleevers pollute themselves.
Vers. 23. It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better Sacrifices than these.
Argum. 5. If the types ought to bee purged with typical blood, heavenly things, signified by those types, ought to bee consecrated by better Sacrifices, i. e. with the Blood of the Mediator himself, who in his Virtue comprehends all Sacrifices; and by consequence the Death of Christ was necessary.
Vers. 24. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven it self, now to appear in the presence of God for us.
Argum. 6. Confirming the former, Christ is not entred into the typical Holy place, made with hands, but into heaven, signified by the holy place, that constantly appearing there, hee might intercede for us: Therefore it behoved him to offer up a more excellent Sacrifice, viz. himself, as much as heaven exceeds the earthly Holy place; and by consequence his death was necessary.
Vers. 25. Nor yet, that hee should offer himself often, a… the High-Priest entereth into the Holy place, every year with blood of others:
Now hee proves the sufficiency of the one Oblation of Christ upon the Cross, by five Arguments.
Argum. 1. Christ entred not often into the Terrestrial Sanctuary, that hee might often offer up himself, as the Levitical High-Priest, (who offered not his own, but other blood yearly) but is once entered into heaven: Therefore that one Oblation of himself upon the Cross, was sufficient, whereby hee was admitted into heaven.
Vers. 26. For then must hee often have suffered since the foundation of the world; but now once in the end of the world, hath hee appeared to put away sin by the Sacrifice of himself.
Argum. 2. Unless that one Oblation of Christ upon the Cross had been sufficient, hee must by often offering himself, die often from the beginning of the world; for if an Oblation of the Body of Chirst ought to have been often offered up for sin, it would have been necessary that the Oblation should have begun, at what time sin began to bee committed, i. e. from the beginning of the world, and from that time that Sacrifice ought to have been so often repeated, as new sins were committed after the Sacrifice, the courses of Sacrifice being acted over and over, without number. But this is absurd: Therefore his once offering up upon the Cross was sufficient.
But now once] Argum. 3. Christ in the fulness of time appeared, to that end, that by his one Oblation of himself, he might abolish the sins of his people, present, past, and to come; For to the obtaining and application of remission of sins, to the mortification and abolishing of sins, of all the Redeemed or Elect, there is virtue enough in the Death of Christ: Therefore his one Oblation is sufficient.
Vers. 27. And as it is appointed unto men once to die, but after this the Iudgement;
28. So Christ was once offered to bear the sins of many, and unto them that look for him, shall hee appear the second time, without sin, unto Salvation.
Argum. 4. As it is appointed of God that all men shall once die, and after death come to Judgement, so it is appointed of God, that Christ should onelyonly once offer up himself to expiate the sins of many, i. e. of his Elect, and that hee should come the second time judge both of quick and dead: Therefore his one Oblation of himself upon the Cross is sufficient.
The second time] Argum. 5. Christ coming the second time at the Day of Judgement, shall make it manifest to all the world, that hee with one Oblation of himself hath most fully satisfied for sin, and that the imputation of sin, and the punishment or misery, and whatever footsteps there are of sin, are removed from himself as the Surety, and from his, for whom hee stood engaged, and that Salvation is obtained for the faithful, who expect his coming: Therefore his once Oblation upon the Cross for our Redemption was compleat. It is said that Christ shall appear the second time, without sin, in respect to his first coming, wherein though hee was most free from the pollution of sin inherent, yet hee was not free from the sins of others, or ours, which were imputed to him: And thereupon hee became obnoxious to infirmity and misery, till hee satisfied for our sins; but at the Day of Judgement hee shall appear in glory, which will testifie the total abolition of sin, and by consequence will demonstrate that that one Oblation upon the Cross, was abundantly sufficient to take away sin.