Hebreus 13:10

DISCOURSE: 2346
THE CHRISTIAN’S ALTAR

Hebreus 13:10. We have an altar, whereof they have no right to eat which serve the tabernacle.

CHRISTIANITY itself is simple; comprising two points, our fall in Adam, and our recovery by Christ. Yet it admits of an endless diversity of statement and illustration. The Mosaic institutions especially, which were intended to shadow forth the Gospel, supply an inexhaustible fund of observation for the elucidation of it. The Jews gloried in their law, and were with great difficulty brought to renounce their reliance on it for salvation. But from the law itself we borrow those very illustrations which place in the strongest possible view the superiority of the Gospel. Their altar, for instance, was their great medium of access to, and of communion with the Deity. But the Apostle, guarding them against an undue respect to outward observances, tells them, that we, we Christians, have an altar far superior to theirs; “an altar, of which those who serve the tabernacle, have no right to eat.”

From these words, I shall take occasion to shew,

I. The pre-eminence which we, under the Gospel dispensation, enjoy—

[The Jews had two altars; the altar of incense, and the altar of burnt-offering. It is of this latter alone that we shall have any occasion to speak at this time. On this altar they offered all their sacrifices; certain portions of which were consumed upon the altar, and the remainder was left for the subsistence of the priests [Note: Números 18:8; 1 Coríntios 9:13.]: on which account “they had no inheritance in Israel, seeing that the Lord was their inheritance [Note: Números 18:20.].” On some occasions, particularly that of the peace-offering, the offerers themselves also partook, and had by far the larger share [Note: Levítico 7:11.]. But, when any sacrifice, the blood of which was carried within the vail, was offered, no one was suffered to eat of that: it was wholly burnt without the camp, whilst the tabernacle was standing; and without the city, when the temple was built [Note: Levítico 6:30; Levítico 16:27.]: and, in order to fulfil this type, our blessed Lord, who offered himself a sacrifice for the sins of the whole world, suffered without the gates of Jerusalem [Note: ver. 11, 12.]. Now, his blood was carried within the vail; he himself, as our High-priest, bearing it thither for us [Note: Hebreus 9:11.]. Yet of his sacrifice may we all partake, provided we truly believe in him: but to those who yet serve the tabernacle, is all participation of this altar proscribed: the altar and the provision derived from it are the exclusive portion of those who believe in Christ.

Now then the question arises, “Why cannot those who serve the tabernacle, partake of this altar?” The answer is plain: they are conversant only with shadows, now that the substance is come; and by adhering to their ritual observances, prove to demonstration, that they do not believe in Him, who, by the sacrifice of himself, has fulfilled and abrogated them all. Even under the Jewish dispensation, the offerers derived no spiritual benefit from their sacrifices, any further than they looked through those sacrifices to Christ. How then can they derive any benefit from Christ, whom they pertinaciously reject? Conceive, for a moment, what they who partook of the Jewish altar professed. They professed, that they were sinners, deserving of God’s righteous indignation: that they desired reconciliation with their offended God (for “they must bring their offerings with their own hands [Note: Levítico 7:29.]”): they must also “lay their hands upon the head of their sacrifice,” to shew that they transferred their guilt to him [Note: Levítico 4:4; Levítico 4:15; Levítico 4:24; Levítico 4:33.]. It was in the due observance of these rites that they became partakers of the altar: and if they had neglected their duty in these respects, they would have derived no benefit from the altar, or from the sacrifices that were offered upon it. Now these are the very things which are to be done by us under the New Testament dispensation. We must view the Lord Jesus Christ as the appointed Sacrifice; and bring him to the altar, and transfer our sins to his sacred head, and found all our hopes of acceptance on him alone: but this is what a Jew, who is yet resting on the observance of his legal ceremonies, can never do; and, consequently, he can never, whilst continuing in his error, partake of the benefits of the Gospel salvation. Our blessed Lord has declared this in the plainest terms: “If ye believe not that I am He, ye shall die in your sins.”]

Seeing, then, that we Christians exclusively enjoy this high privilege, let us contemplate,

II.

The duties arising from it—

In fact, this is the proper foundation of all our duties: for, though it is true that we are bound to serve God as our Creator, yet, under the Christian dispensation, we should receive a still higher impulse from all the wonders of redemption: “Being bought with a price, we should glorify God with our bodies and our spirits, which are his [Note: 1 Coríntios 6:20.].” But, to speak more particularly: have we access to this altar?

1. Let us live upon that altar—

[The priests subsisted altogether on the provisions which were derived from the altar. Now we all, if we believe in Christ, are “kings and priests unto God:” there is no difference in this respect between male and female; all are “a royal priesthood;” and all are entitled equally to a full participation of the Redeemer’s sacrifice: “The life which we now live in the flesh, we are to live altogether by faith in the Son of God, who has loved us, and given himself for us [Note: Gálatas 2:20.].” There must be no depending on our works. Whilst living upon Christ, we must “shew forth our faith by our works;” but our works must proceed from life already received, and by strength derived from Christ. It is from life, and not for life, that all our works must be performed.]

2. Let us present all our offerings upon it—

[There was not any thing presented to God, except the first-fruits [Note: Levítico 2:12.], without a memorial of it being burnt upon the altar. The part which was there consumed was God’s share; of which he, as it were, partook with the offerer: from whence it is called “the food of the offering made by fire unto the Lord [Note: Levítico 3:11.].” Now, whatever we have to offer unto God, our prayers, our praises, our alms [Note: ver. 15, 16.], our whole selves [Note: Romanos 12:1.], we must lay it upon that altar. Never can it ascend up to God as a sweet savour, unless it be laid upon Christ, and ascend from him inflamed with fire that came down from heaven. “It is the altar that sanctifies our every gift [Note: Mateus 23:19.]:” and hence St. Peter gives us this plain direction; “To whom coming,” that is, coming to Christ as “the living foundation-stone” of God’s spiritual temple, “ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ [Note: 1 Pedro 2:4.].” O! let us ever remember, that neither our persons nor our services can ever be accepted of God in any other way than this.]

3. Let us invite the whole world to a participation of it—

[There is no bar to our admission to it, but unbelief. The very murderers of our Lord were invited to accept the benefits of our Lord’s sacrifice. It matters not whether we have been Jews or Gentiles; if only we come to Christ, we shall find acceptance through him: for he has told us that “none shall ever be cast out who come unto God by him.” Let us proclaim this to the very ends of the earth, that “from the rising of the sun, even to the going down of the same, God’s name may be great among the Gentiles; that in every place incense may be offered to him, and a pure offering [Note: Malaquias 1:11.];” and that “all flesh may see the salvation of God [Note: Lucas 3:6.].”]

Let me now address a few words,
1.

To those who place an undue reliance on these advantages—

[Many imagine, that because “they have access to God through Christ [Note: Efésios 3:18.],” they shall, of necessity, find acceptance with God. But there must be a suitableness in the sacrifices which we offer to him. What if men had offered to God “the torn, the lame, the sick; would God have accepted it at their hands [Note: Malaquias 1:13.]?” No: nor will he accept us, if we do not offer to him such sacrifices as he demands: they must be “holy, if we would have them acceptable [Note: Romanos 12:1.].” There must be in us a penitent and contrite spirit [Note: Salmos 51:17.]: and if this be wanting, our every sacrifice will be abhorred: “He that killeth an ox, will be as if he slew a man; and he that sacrificeth a lamb, as if he cut off a dog’s neck; and he that offereth an oblation, as if he offered swine’s blood [Note: Isaías 66:2.].” Let us then examine well our motives, our principles, our manner of drawing nigh to God; that He who searcheth the heart, and to whom the inmost recesses of it are “open [Note: Hebreus 4:13. τετραχηλισμένα. The sacrifices were not only flayed, but cut down the back-bone, to be inspected.],” may approve of us as “Israelites indeed, in whom is no guile.”]

2. To those who are endeavouring to improve them aright—

[I have said that your offerings must be holy. But be ye not therefore discouraged; as though you, on account of your imperfections, could never find acceptance with God: for “God knows whereof you are made, and remembers that you are but dust:” and, as under the law, if a man were poor, and unable to bring a lamb for a trespass-offering, God permitted him to bring two turtle-doves, or two young pigeons, “such as he could get,” (repeating it no less than four times, that he might bring such as he could get [Note: Levítico 14:22; Levítico 14:30.];) yea, if for a free-will offering he condescended to accept even “leavened bread [Note: Levítico 7:13.],” and a mutilated beast [Note: Levítico 22:21.], say, who amongst you needs to be discouraged? Nay, I will even ask, who amongst you has sincerely, however imperfectly, offered himself up to God, and not found some token of his acceptance, and some manifestations of his love, in his own soul? Doubtless, as the Levites, when dedicating themselves to the Lord, were first sprinkled with the water of purifying, and then shaved their flesh, and washed their clothes, and then offered their sacrifice [Note: Números 8:7; Números 8:21.]; so should you, as far as possible, put off the old man, and put on the new, whilst you are coming to Christ for pardon and acceptance: but, for real efficiency in holiness, this mode must be reversed: you must first lay hold on his promises of mercy, and then “cleanse yourselves from all filthiness of the flesh and spirit, and perfect holiness in the fear of God [Note: 2 Coríntios 7:1.].” Nevertheless, I still ask, have you not found God ever ready to hear and to accept your prayers? It is remarkable, that though a peace-offering was to be eaten on the day that it was presented, yet, if it were offered as a free-will offering in consequence of a vow, it might be feasted upon by the offerer both on that day and on the day following; though by no means on the third day [Note: Levítico 7:15.]. So I will ask, whether the savour of your religious exercises has not often abode upon your soul long after the hour in which they were presented unto God? If it continue not a third day, it is to teach you, that you are not to live upon your frames and feelings, but to be continually presenting yourselves to God afresh. Take ye then this encouragement from the Lord; and let the fire never go out upon your altar, and the altar never want a sacrifice to ascend up with an odour of a sweet smell before your God [Note: Efésios 5:2.]