Hebreus 9:11-12

DISCOURSE: 2301
CHRIST ABOVE THE LEVITICAL PRIESTS

Hebreus 9:11. 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; 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.

THOUGH there are a multitude of types, besides those which were instituted by Moses, yet the most direct and complete representations of Christ are certainly to be found in the Mosaic ritual. Amidst the various ordinances relative to the priests and the temple, there is perhaps not any one point, however minute, which has not a typical reference, though, for want of an infallible instructor, we cannot precisely ascertain the meaning in every particular. The Epistle to the Hebrews, however, affords us great assistance in our inquiries into this subject, inasmuch as it declares the exact relation between the types and the one great Antitype in all the principal and most important points. The text especially, connected as it is with the whole preceding and following context, leads us to consider,

I. The resemblance between Christ and the Aaronic priests—

It would be endless to enumerate all the points of agreement between them: we shall rather confine our attention to those referred to in the text.

1. The high-priests were taken from among men to mediate between God and them—

[This is expressly declared to be the end of their institution [Note: Hebreus 5:1.]. Aaron and his descendants were called to this office [Note: Hebreus 5:4.]; and, in all the transactions between the Israelites and their God, they performed that office according to the commandment. Thus our blessed Lord was taken from among men; he was bone of our bone, and flesh of our flesh. He assumed our nature for that very purpose, that he might be capable of officiating as our great High-priest [Note: Hebreus 2:14.], and, in that nature, he both comes from God to us, and goes to God from us.]

2. Their mediation was to be carried on by means of sacrifices—

[The precise method in which they were to execute their office is recorded in the 16th of Leviticus: nor could they deviate from it in the least: if any but the high-priest had presumed to enter within the vail, or he, on any other day than that of the annual atonement, or even then without the blood of the sacrifices [Note: ver. 7.], he would have instantly been smitten, as a monument of Divine vengeance. Thus Christ approached not his God without a sacrifice [Note: Hebreus 8:3.]. He presented his own sacred body as an offering for sin; and, having “offered himself without spot to God,” he is “gone with his own blood within the vail,” and makes that blood the ground of his intercession on our behalf [Note: ver. 24. with the text.]

3. They obtained blessings for those on whose behalf they mediated—

[The judgments, which Gad had denounced against the transgressors of his law, were averted, when the high-priest had presented the accustomed offerings, and God was reconciled to his offending people. In like manner does Christ make reconciliation for us by the blood of his cross [Note: Colossenses 1:20.]: He “gives his own life a ransom for us,” and thus redeems us from those awful judgments which our sins have merited. Nor is it a mere deliverance from punishment that we obtain through him: “we are brought nigh to God by his blood,” and are restored to the possession of our forfeited inheritance [Note: Efésios 1:7; Efésios 1:11.]

But while the text intimates the resemblance between Christ and the high-priests, it most unequivocally declares also,

II.

His pre-eminence above them—

This part of the subject also would open a large field for discussion: but, confining ourselves to the text, we shall notice his pre-eminence only in the particulars which are there specified.

1. He officiated in a far nobler tabernacle—

[As he belonged not to the tribe to which the priesthood attached, he could not exercise his ministry within the precincts allotted to them [Note: Hebreus 7:13.]. The tabernacle therefore, in which he officiated, was his own body, while he continued upon earth; and the heaven of heavens, when he ascended within the vail [Note: Hebreus 8:2. The “tabernacle” seems primarily to refer to his body. Compare João 1:14. Ἐσκήνωσεν, with Colossenses 2:9. But it may also relate to heaven, since it certainly was a figure of that also, ver. 24.]. How infinitely does this exalt him above all the Aaronic priests! We allow that the tabernacle was glorious: but what glory had it, when compared with Christ’s immaculate body, in which, not a mere symbol only of the Divine presence dwelt, but all the fulness of the Godhead? And what was the holy of holies in comparison of heaven itself, where Christ sitteth at the right hand of God? Surely in whichever light we view the tabernacle in which Christ officiated, we must acknowledge it to have been far “greater and more perfect than that which was made with hands.”]

2. He offered a far more valuable sacrifice—

[The high-priests could offer nothing but the blood of beasts, which had not in itself the smallest efficacy towards the expiation of sin: the virtue, which it had, was wholly derived from its typical relation to the great Sacrifice. But “Christ is entered into the holy place with his own blood;” and there presents it before God as a propitiation for our sins. Compare the sacrifices then, the blood of goats and of calves, with the blood of our incarnate God: who does not see the worthlessness of the one, and the infinite value of the other? No wonder that the former needed to be “offered year by year continually,” since they had no power to take away sin, or to pacify an accusing conscience [Note: ver. 9.]: but the latter fully satisfies for the sins of the whole world, and, having been once offered, perfects for ever them that are sanctified by it [Note: 1 João 2:2.Hebreus 10:14.]

3. He obtained far richer benefits for his people—

[The utmost that the high-priest obtained for the people was, a remission of those civil or political penalties which were annexed to their several transgressions: with respect to real pardon before God, the annual repetition of their sacrifices sufficiently manifested, that that was beyond the sphere of their influence [Note: Hebreus 10:1; Hebreus 10:4; Hebreus 10:11.]. But Christ has obtained for us redemption from all the bitter consequences of sin; as well from the sufferings, which we should have endured in the future world, as from the bondage, to which we should have remained subject in this present life. Nor are the effects of his sacrifice transient, like those under the law: it excels no less in the duration than in the greatness of the benefits it procures; it obtains for us, not redemption only, but “eternal redemption.” Well then may he be called “an High-priest of good things;” for there is nothing good in time or eternity, which he does not procure for those who seek an interest in his mediation.]

This subject may serve to shew us,

1. What use to make of the Levitical law—

[If we read it merely as a system of rites and ceremonies, without considering the end of its institution, it will appear absurd, and utterly unworthy of its Divine Author: but, if we view it in its relation to Christ, it will appear beautiful and very instructive. There is no longer a veil over it with respect to us [Note: 2 Coríntios 3:14.]; let us look at it therefore as at a mirror that reflects his glory; and we shall have no cause to regret the time and labour that we employ in exploring its mysterious contents.]

2. How to appreciate the blessings of redemption—

[We may form some judgment of them by meditating on the terrors of hell, and the glories of heaven: but there is nothing that can so fully discover their value, as a consideration of the price paid for them. Who can reflect on “the precious blood of Christ by which we are redeemed,” and entertain low thoughts of the blessings purchased by it? Would men be so indifferent about salvation, if they thus considered how great it was? Surely, it would be impossible: callous as the human heart is, it would melt into contrition at the sight of an expiring God [Note: Zacarias 12:10.]. Let us but habituate ourselves to such views as these, and neither earth nor hell shall ever hold us in the bonds of sin. With such a sight of the prize, we shall never cease to run till we have obtained it.]

3. What grounds of hope there are for the very chief of sinners—

[Had any other price been paid for our redemption, many might have doubted whether it were sufficient for them: but who can doubt, when he knows, that he has been bought with the blood of Christ? This will expiate the foulest guilt: the difference, that exists between one sinner and another, is lost, when we apply to Christ’s infinitely meritorious atonement: its efficacy is the same, whatever degrees of guilt we may have contracted: it will avail for one as well as for another; nor is there any “sin of such a scarlet or crimson die, but it shall be made white as snow,” the very instant it is washed in this fountain: “the blood of Jesus Christ cleanseth from all sin.” Let none then despair: let us rather consider what “an High-priest we have over the house of God;” and “come boldly to the throne of grace, that we may obtain mercy, and find grace to help us in the time of need [Note: Hebreus 4:14; Hebreus 4:16; Hebreus 10:19.].”]