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HEBREWS 9

HEBREWS 9

Survey of the chapter
Having noted in passing, in 7:23, that the Lord Jesus is surety of a new covenant, and in 8:6 stated that He is mediator of a better covenant, and then made a quotation from Jeremiah 31 giving the details of that covenant, the writer now proceeds to show that just as the first covenant of the law had a sanctuary, (the tabernacle in the wilderness), so the new covenant has a sanctuary too. But that sanctuary is in heaven, and the earthly sanctuary was a copy and representation of it. Several words are used in chapters 8 and 9 to describe the relationship between the earthly sanctuary and the heavenly, and they are as follows:

The example of heavenly things

Hebrews 8:5 “The example…of heavenly things”.

Hebrews 9:23 “The patterns of things in the heavens”.

Example and pattern translate the same word. The priests served in an earthly sanctuary, but they did so in relation to the sanctuary in heaven. The earthly tabernacle was a sample of what was in heaven, but the heavenly things were the reality, “the heavenly things themselves”, Hebrews 9:23.

The evidence of heavenly things

Hebrews 8:5 “The shadow of heavenly things”.
The heavenly things were the substance, something that can cast a shadow, whereas the tabernacle was the shadow. They provided evidence that there was a heavenly reality, for there cannot be a shadow without an object that casts the shadow.

The expression of heavenly things

Hebrews 8:5 “The pattern showed to thee in the mount”.

The heavenly sanctuary was the pattern, (tupos), see 9:24 below. “Tupos” is a metal-worker’s word, coming from the word to strike, and means the original, archetypal pattern, which when impressed onto softer metal leaves its corresponding mark, the anti-type.

Hebrews 9:24 “The holy places made with hands, which are the figures of the true”.

The word figure, (anti-tupos) is the reverse of the word used in Hebrews 8:5. Contrary to what is often said, the heavenly sanctuary is the type, whereas the tabernacle on earth is the antitype.

The explanation of heavenly things

Hebrews 9:8 “The Holy Spirit this signifying”.

The tabernacle arrangement was a sign the Holy Spirit used in Old Testament times to point the way to spiritual truths.

Hebrews 9:9 “Which was figure for the time then present”.

Just as the Lord Jesus in His parables used objects to represent truths, and just as He performed miracles that were called signs, so it is with the figure, (parabole) and sign of the tabernacle. The Holy Spirit used the tabernacle and its arrangement to convey spiritual truth in Old Testament times. It is interesting to note that the materials for the making of the tabernacle are called a heave offering in Exodus 25:2, for they represented a recognition of the God of heaven, the words heave and heaven being connected.

Structure of the chapter

(a)	Verses 1-5	Description of the tabernacle layout and vessels
(b)	Verses 6-10	The significance of the two parts of the tabernacle
(c)	Verses 11-12	The blood of Christ gives Him title to enter heaven as a representative.
(d)	Verses 13-14	The blood of Christ purges the conscience of the worshippers
(e)	Verse 15	The blood of Christ deals with the transgressions under the first covenant
(f)	Verses 16-18	The death of Christ enables the covenant to come into force
(g)	Verses 19-22	The blood of Christ unites the people with the sanctuary
(h)	Verses 23-24	The blood of Christ purifies the heavenly sanctuary
(i)	Verses 25-26	The sacrifice of Christ puts away sin
(j)	Verses 27-28	The body of Christ bears the sin of many

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 9, VERSES 1 TO 10:

9:1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

9:2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.

9:3 And after the second veil, the tabernacle which is called the Holiest of all;

9:4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;

9:5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

9:6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.

9:7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

9:8 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:

9:9 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;

9:10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

(a) Verses 1-5
Description of the tabernacle layout and vessels

9:1
Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

Then verily the first covenant- the one which God made with Israel at Sinai.
Had also ordinances of Divine service- as well as covenant blessings, a mediator, and a high priest. It is important for the writer to be able to show that Christianity is not behind in this.
And a worldly sanctuary- not worldly in the wicked sense, but ordered and beautiful. The Greek word “cosmos” used here is the opposite of “chaos. The arrangement of the tabernacle is of importance in the argument. It is also important that it is of this world, compared to the true tabernacle which is in heaven, where the Lord Jesus officiates, 8:1,2.
For a more detailed look at the tabernacle, see the notes under “TABERNACLE”.

9:2
For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called the sanctuary.

For there was a tabernacle made- constructed by men at God’s direction. It was of earthly materials that were found in the earth, or grew in the earth, or in one case, found in the sea, and therefore not eternal. “Made” means it was prepared and equipped, as the next verses describe. The heavenly sanctuary is not of this building, or creation, verse 11.
The first- now the writer distinguishes between the first compartment and the second; the first was beyond the first veil, otherwise known as the door of the tabernacle, the second was beyond the second veil, which is the one we usually refer to as the veil.
We must remember that the tabernacle proper was the innermost covering, and the boards and the bars were to keep this tabernacle up. See in proof of this in Numbers 4:25, where the Gershonites carry the tabernacle, meaning the curtains, and then verse 31, where the Merarites carry the boards of the tabernacle, i.e. the boards which are for the tabernacle in the sense that they hold it up. See also Exodus 35:11, where the tabernacle is spoken of as separate from the boards.
Wherein was the candlestick, and the table, and the showbread- the significance of these will come out in verse 24. The point to notice here is that the ordinary priests did not function in the light of the glory of God which shone in the Holiest of All, but rather in the light of the lampstand. Nor could they have full fellowship with God at the table, for that was not in the immediate presence of God either. Notice that showbread is mentioned as a separate item to the table. When David was hungry on one occasion, he went into the Tabernacle and asked for the showbread, 1 Samuel 21:6. The priest could not give him any of the twelve loaves that were arranged on the table, but there was bread from the table which had been replaced that day, and was stored in a vessel ready for the priests to eat during the next week. It is this that may be referred to in Hebrews 9:2 as separate from the table. The emphasis in that case is that the provision for the priests was in the holy place, for they could not advance into the holiest of all.
The lesson from the life of David is clear, reinforced as it is by the Lord Jesus in Matthew 12, that even under law the principle of grace was followed, and a man of the tribe of Judah could eat Levi’s bread. For as the Lord said, “In this place is one greater than the temple”, Matthew 12:6. In other words, if under the law there was room for grace, (for the priests worked to change the showbread but were nonetheless not guilty of Sabbath-breaking), how much more shall grace operate now that Christ has come. This lesson will not be lost on observant Hebrews.
Which is called the sanctuary- or, “which is called a holy place”, in contrast to that which is holiest of all.

9:3
And after the second veil, the tabernacle which is called the Holiest of all;

And after the second veil, the tabernacle which is called the holiest of all- so there were degrees of holiness in the earthly tabernacle, which there are not in the heavenly sanctuary. Because it was holy, the tabernacle was closed to ordinary Israelites, who had forfeited their right to national priesthood because of the golden calf incident, Exodus 19:6; 32:26; Malachi 2:4-7. Because it was most holy, the second tabernacle was closed to the priest’s family because of the offering of strange fire, Leviticus 10:1,2; 16:1,2.

9:4
Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;

Which had the golden censer- because he has the day of atonement in mind, the writer associates the censer with the second tabernacle, into which it was taken by the high priest on that day. Again the writer has shown that there were things out of reach of the majority of the priesthood.
And the ark of the covenant overlaid round about with gold- this was the most important vessel, being the object of attention on the day of atonement, and upon which the blood of atonement was sprinkled. Overlaid round about, that is, entirely, with gold. The blood must meet every demand of the gold which represented God’s glory.
Wherein was the golden pot that had manna- this was the token of God’s faithfulness. The hidden manna is reserved for the overcomer, Revelation 2:17.
And Aaron’s rod that budded- the token of God’s anger against the rebels, who spoke against Israel’s apostle, and their high priest, Numbers 16 and 17. This was the symbol of the authority of Aaron to officiate in the presence of God. Yet despite that authority being signified in such a miraculous way, (for Aaron’s rod, even though cut down, had budded, blossomed, and brought forth almonds all at once), he could not officiate in the place where his rod was, except once a year.
And the tables of the covenant- the token of God’s righteousness expressed in His law, and upon which the people had relationship with Him if they obeyed.

9:5
And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

And over it the cherubims of glory shadowing the mercyseat- these were the representation of the guardians of the righteousness of God, associating with the glory-cloud, or Shekinah, which dwelt between them. They overshadowed the ark, protecting the interests of God. Those approaching God would be confronted by these symbolic things, and more than this, the truths they symbolised.
Of which we cannot now speak particularly- showing that it is possible to speak of these things in detail, for every particular of them has a lesson, but the point at issue here is how things were arranged in the tabernacle, for that had deep significance.

(b) Verses 6-10
The significance of the two parts of the tabernacle

9:6
Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.

Now- the beginning of the reasoning based on these arrangements.
When these things were thus ordained- the same word as “made” in verse 2, meaning constructed after a certain pattern and design, by which God intended to teach lessons, see verse 8.
The priests went always into the first tabernacle- always signifies often, in contrast to the high priest only once.
Accomplishing the service of God- the writer never disparages the tabernacle system, allowing that the service of God was carried on there, but also shows the superiority of the heavenly one, where Christ ministers.

9:7
But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

But into the second- the “but” begins the section showing the shortcomings of the system as compared to heavenly things.
Went the high priest alone, once every year- the contrast is between priests and high priest, and between always and once. And what is more, he did this every year, which supplies another contrast later in the chapter. God was very clear that “there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place”, Leviticus 16:17. We know from the account in Leviticus 16 that Aaron in fact entered in three times on that day, but the whole ceremony is looked at together, and the contrast is between what happened on a daily basis, and what happened on a once-a-year basis.
Not without blood- his way was barred if he came without blood. If he persisted, then fire from God would devour him as it did his two sons who came with strange fire. See Leviticus 16:1, 2; 10:1,2. where the two events, the entry of Aaron’s sons after their consecration, and Aaron himself on the Day of Atonemnt, are contrasted. The sanctity of God’s presence must be maintained. As God said after Nadab and Abihu had sinned, “I will be sanctified in them that come nigh me”, Leviticus 10:3.
Which he offered for himself- note the idea of blood being offered, reminding us that “to offer” simply means to bring near, and does not necessarily mean to place upon the altar. The blood was offered where there was no altar. The blood, the evidence of a sin offering made, was sprinkled on and before the mercyseat.
And for the errors of the people- errors are sins of ignorance. The high priest and the people both committed sins of ignorance.

9:8
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:

The Holy Ghost this signifying- the Spirit of God had empowered Bezaleel to make the tabernacle according to the divine pattern, so that a clear signal could be sent as to important truth. The phrase would arrest the Hebrews, as they discover the real meaning behind the tabernacle system, perhaps for the first time.
That the way into the holiest of all was not yet made manifest- there was no clear line of sight for the priests, for the veil not only blocked their view, but blocked their approach, so the way they desired to tread was not in evidence. Note the “yet”, reminding us that the things of the tabernacle pointed forward to coming good things, verse 11, when believers would be able to enter right in to the presence of God in the heavenly sanctuary.
While as the first tabernacle was yet standing- that is, as long as the first compartment, (the Holy Place), had a standing separate from the second, (the Holiest of All), these things prevailed.

9:9
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;

Which was a figure for the time then present- there is a contrast between the time then present in the Old Testament era, and what the writer calls in the next verse the time of reformation. The Holy Spirit depicted the situation in parable form, the separate compartments of the tabernacle bearing eloquent testimony to the inadequacies of the system all the time the tabernacle was in use.
In which were offered both gifts and sacrifices– during that time, gifts in the form of tithes to support the priesthood, and sacrifices in the form of animals to deal ceremonially with sins were offered. Gifts and sacrifices were not offered in the first tabernacle, but outside, in the court. So “in which” refers not to the inside of the tabernacle, but to “the time then present”. The emphasis now is on the the time, not the place.
That could not make him that did the service perfect, as pertaining to the conscience- the ritual may have been carried out perfectly, as indeed it must, but the conscience of the offerers was not perfected; that is, fully fitted to come before God, since they still had conscience of sins. See 10:14 for the spiritual counterpart. Notice the three negatives in this section: “not without blood” in verse 7; “not yet made manifest” in verse 8; “not make him that did the service perfect” in verse 9.

9:10
Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Which stood only in meats and drinks, and divers washings, and carnal ordinances- see verse 8 for the idea of the tabernacle standing. The standing or basis of the tabernacle system was represented in parable form by its division into two compartments, and its dependance on the bringing of material offerings, such as sacrifices, or wine for drink offerings. The priests, too, were bathed initially at their consecration, and constantly washed at the laver, but only in a ceremonial way, for their hearts were not affected. These were but ordinances, or righteous requirements, which came to them as men in the flesh, (hence the commandments are described as carnal); they were not required to profess faith before they became priests.
Imposed on them until the time of reformation- these ceremonies were commanded by God, and impoaed by God, for the system was a legal one, in contrast to the voluntary coming in grace of the Lord Jesus. He came to set things right, not simply to reform and rearrange. It is significant that when Psalm 40 is quoted in Hebrews 10:5-7, the words, “Yea, thy law is within my heart”, Psalm 40:8, are omitted. It is not that God’s law was not in His heart, but that grace was the over-riding factor in His movements.

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 9, VERSES 10 TO 22:

9:11 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;

9:12 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.

9:13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

9:14 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?

9:15 And for this cause he is the mediator 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.

9:16 For where a testament is, there must also of necessity be the death of the testator.

9:17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

9:18 Whereupon neither the first testament was dedicated without blood.

9:19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

9:20 Saying, This is the blood of the testament which God hath enjoined unto you.

9:21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.

9:22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

9:11
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;

But Christ being come- note the use of a title that speaks of Him as the Anointed one, the one approved of by the Holy Spirit. Whereas Aaron was anointed with oil, Christ was made Lord and Christ in a fresh way when He ascended into the heavens, Acts 2:36. The “being come” or “having come alongside of”, may be the counterpart of Aaron being brought by Moses to the door of the tabernacle, Exodus 29:4. So Christ, on ascension, has presented Himself as ready to function as high priest in the heavenly sanctuary.
The Holy Spirit who was speaking in parable form in the tabernacle system, now delights to be associated with Christ, the man who was to bring in the reality. As Jesus the Son of God He suits our need as those who are in the place of temptation, and need one to lead us through the wilderness, the subject of chapters 3-7. As Christ He suits our need as one who is appointed and anointed by God to lead His people into the sanctuary, the subject of chapters 8-10.
A high priest of good things to come- those good things foreshadowed in the tabernacle have now arrived in Christ. He is responsible for dispensing them, as God’s firstborn. “high priest of good things” means “dispenser, as high priest, of good things”.
By a greater and more perfect tabernacle- the writer never disparages the tabernacle in the wilderness, but shows that it speaks of a greater sanctuary, where perfection reigns. The heavenly sanctuary, which the Lord pitched and not man, 8:2, is greater in the sense that it is heavenly, and not of this creation. It is more perfect in the sense that it is Christ’s own blood that has sanctified it, verse 23. He comes by a greater and more perfect tabernacle, so the “come” refers to His arrival in heaven, at which time His high priesthood started. The heavenly sanctuary is the means by which He is able to officiate.
Not made with hands, that is to say, not of this building- human hands did not construct this sanctuary; they could not, for it is not part of this creation (building) at all. There are three things that mark this creation, and they are indicated in Genesis 1:1. “In the beginning” implies time, “heaven and earth” implies matter, and the fact that the two are separate implies space. None of these things is relevant in the sphere where Christ officiates. Time is irrelevant, for the presence of God is in eternity. Space and matter are irrelevant, too, for in that scene it is truth that is the reality. The heavenly sanctuary is the true tabernacle, the one where truth is all-dominant, and where truth finds its full and eternal expression. In heaven spiritual realities are more real than material and earthly things are to us now.

9:12
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.

Neither by the blood of goats and calves- this refers to the blood of the sacrifices on the day of the covenant, as detailed in Exodus 24:5. The goats were burnt offerings, and the calves were peace offerings, for the people are reckoned, because of their vow to keep the law, to be in acceptance (burnt offering) and harmony (peace offering) with God.
But by his own blood- just as Aaron was able to enter the tabernacle because it had been sanctified by the blood of the covenant, Hebrews 9:21, so Christ is enabled to enter heaven by means of His blood shed on earth. Aaron entered by the blood of others, but Christ by His own. We enter by the blood of another, too, the blood of Jesus, 10:19. As God’s Son, He is ever suited to be in the Father’s presence, but as our representative, He needs the sanction of blood. The idea that Christ entered heaven with His own blood has no foundation in scripture.
He entered in once into the holy place- once means once for all, in a strengthened form, in contrast to Aaron’s annual entry. Holy place is literally “holies”, the thrice-holy sanctuary in heaven, not the holy place on earth.
Having obtained eternal redemption for us- so He has brought in, not an annual provision, but an eternal one. The word used for redemption here was used by Zacharias when he spoke of serving (religiously) “without fear in holiness and righteousness before Him, all the days of our life”, Luke 1:74,75. Redemption for righteousness is the theme of Romans, where we are set free from sin to serve God in righteousness. Redemption for holiness is the theme of Hebrews, for we are set free from dead works to serve God in holiness. By His blood Christ has purchased the covenant rights that enable His people to serve God in the sanctuary. Inasmuch as they shall do this for ever, it is eternal redemption. On the day of the covenant, God promised Israel that they could be a kingdom of priests if they obeyed the law, Exodus 19:5,6. This they did not, and forfeited their rights to serve God as a nation of priests.
Because the new covenant is founded on grace, not law, and is therefore not conditional upon our obedience, there will be no interruption of cancellation of the covenant, nor of the benefits it bestows.

(d) Verses 13-14
The blood of Christ purges the conscience of the worshippers

9:13
For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

For if the blood of bulls and of goats- these are the animals that were used on successive days of atonement, (for only one bullock was offered on that day, so the use of the word bulls in the plural must relate to days of atonemnt as they came and went). Christ has entered heaven on the basis of His acceptance and harmony with God, (the counterpart of the burnt offerings and peace offerings of the Day of the Covenant), but He has also entered in virtue of the blood of His sin offering, (the counterpart of the sacrifices of the Day of Atonement). Note that the blood of two animals, for priest and people, is now replaced by the blood of one person. He needs not to offer for Himself.
And the ashes of an heifer sprinkling the unclean- there was need for cleansing in between days of atonement, showing that the dealing with sin was not complete and final. The blood of bulls and goats was for national sin, whereas the ashes of the heifer, which derived power from the sin offering, were sprinkled on the sinner to deal with his personal sin.
Sanctifieth to the purifying of the flesh- these sacrifices had a certain effect, fitting Aaron and the people to continue with God in the midst. The effect was only ceremonial and external, however. This is not to say that individual believers in Israel did not know real forgiveness. The emphasis in these verses is on the ceremonies of the law, and to show that Christ has brought in something far better by His sacrifice.

9:14
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?

How much more shall the blood of Christ- if God-ordered animal sacrifices had an effect, how much more will the blood of Christ, the Approved Man, be effective. Those animals were not intelligent as to the will of God, but Christ was, for He purged sins in line with the majesty of God.
Who through the eternal Spirit- this phrase suggests a series of contrasts:

1. Between sacrifices which were only God’s will until the time of reformation, and a sacrifice which has eternal effectiveness. The Spirit who uttered a parable through the tabernacle set-up, verses 8 and 9, now empowers a work which is perfect and final.

2. Between carnal (fleshly) ordinances, and the Spirit of God ensuring that eternal counsels are put into effect.

3. Between the Spirit, and that which is physical, like the body of a beast.

Offered himself without spot to God- to offer is not the same as to burn on the altar; the wise men offered their gifts, and Aaron offered blood in the Holiest of All, verse 7, but in neither case does this involve burning on an altar. The idea is of bringing near, and the idea of burning on the altar is relevant is many cases, but not in all.
In contrast to brute beasts, which may have needed to be dragged to the altar, Christ came willingly. The words of the psalm sung at the end of the feast of passover, “Bind the sacrifices with cords, even cords to the horns of the altar” would no doubt be on the lips of the Lord Jesus as He left the upper room, but He did not need to be bound, for He declared “But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence”, John 14:31. He then went into Gethsemane, and said “Not my will, but thine, be done”, Luke 22:42. This gives a character to His sacrifice that animal sacrifices did not have, for He came in grace, willingly, whereas they were brought according to law, unwillingly. They were unintelligent, but He came by the eternal Spirit, for He was privy to the counsels of eternity, and acted accordingly.
Without spot means without blemish or defect. The sinlessness of Christ is of paramount importance, since the sacrificial rule was “it must be perfect to be accepted”, Leviticus 22:21. Aaron must wash his flesh with water before he put on his garments, for they were holier than he was, and made him ritually, what he was not really.
Purge your conscience from dead works- we might have expected “purge your conscience from sins”, but the phrase goes further, for the blood of Christ rids the conscience of the burden of needing to repeat works of sacrifice, since His one offering suffices. As a consequence, they become dead works. See also 8:13, where the old covenant is said to be decaying, waxing old, and ready to vanish away. Now it is dead, made so by the work of Christ. The believer need not have a conscience about not being involved with Judaism, but may draw near to God with the full assurance that faith in Christ brings, 10:22.
To serve the living God- the prospect opens out before all the Hebrew believers, of whatever tribe, of serving God in a religious way. But since He is the Living God, He must be worshipped in a manner which is in harmony with His character. Dead works cannot be used to serve a living God. The expression “Living God” is used twice in connection with dead apostates, 3:12, 10:31; here in connection with dead works, and once in connection with coming to the city of the living God, rather than earthly Jerusalem, which was full of those under the sentence of death through the law at Sinai.

(e) Verse 15
The blood of Christ deals with the transgressions under the first covenant

9:15
And for this cause he is the mediator 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.

And for this cause- that is the cause of enabling His people to serve God. They must be in covenant relationship with God to do so. Is this why the Lord mentioned the new covenant when He instituted the Supper? See Matthew 27:28. And also why Paul speaks of it in connection with the glory of God in 2 Corinthians 3 and 4? If we are to worship we must see the glory, just as Moses, having been shown the glory, bowed down his head toward the earth and worshipped, Exodus 34:8.
And more than this, the covenant blood must link us with the heavenly sanctuary, just as half the blood of the covenant was reserved to sprinkle on the tabernacle after it had been constructed. Our highest service must be when we worship God in His presence, and it is the blood of the new covenant which brings us into this privileged position.
He is the mediator of the new testament- the Authorised Version rightly discerns that the secondary meaning of “will” is in view here, suggesting that Gentiles are free to enter into the good of this covenant, for whereas covenant is an Old Testament idea, testament is a Gentile one.
That by means of death, for the redemption of the transgressions under the first testament- the death of Christ was retrospective, reaching right back to the start of the first covenant, which could not deal with sins effectively and finally. Since the sacrifices of the first covenant were burnt offerings and peace offerings, (for the people are taken up on their profession), that left sins not dealt with. How impressed the wavering Hebrews should have been, for the work of Christ finalises what the law left unfinished. “Redemption of the transgressions” means “redemption that the presence of transgressions makes necessary.
They which are called- God called Moses and seventy of the elders of Israel into the mount on the day of the covenant, and they saw God and ate and drank. Now this experience in all its reality is open to all the people of God. Leviticus, the priest’s handbook, began with “And the Lord called”, and this became the title of the book, but now the Christian worshippers are invited into the heavenly sanctuary.
Might receive the promise of eternal inheritance- the Levites had no inheritance in the form of land in Israel, but their portion was God Himself, and the sacrifices, Numbers 18:20, Deuteronomy 18:1. So with us, God in all His glory is our portion, and the appreciation of the sacrifice of Christ. This promise is not conditional, as Israel’s was, but is guaranteed to us, for Christ is the surety of it, 7:22.

(f) Verses 16-17
The death of Christ allows the covenant to come into force

9:16
For where a testament is, there must also of necessity be the death of the testator.

For where a testament is, there must also of necessity be the death of the testator- the whole purpose of a will is to bring into blessing after the will-maker has died. The writer needs principles supplied by the idea of covenant, (an ongoing and stable relationship), and principles supplied by the idea of testament, or will, (the benefits of which come in after the death of the one responsible for making the will.

9:17
For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

For a testament is of force after men are dead- not only do the blessings come after the death, they are sure to come (for they are of force) after the death, for that is the arrangement.
Otherwise it is of no strength at all while the testator liveth- while the testator is still living it is otherwise, i.e. of no strength, in contrast to being of strength or force when the testator has died.

(g) Verses 18-22
The blood of Christ unites the people and the sanctuary

9:18
Whereupon neither the first testament was dedicated without blood.

Whereupon– building upon the basis he has laid in the previous few verses about the testament established in the death of Christ, the writer shows that under the testament a death took place to enable worshippers to be free to serve God, and that testament also had a covenant victim which sanctified the sanctuary.
Neither the first testament was dedicated without blood- death, (implied by the word “blood”), came in with this covenant too. So Hebrew prejudice about a Messiah who died is being removed, for the principle was established under the law that if there was to be a covenant, (such as the new covenant for instance), a sacrifice had to be made.

9:19
For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

For when Moses had spoken every precept to all the people- this is a reference to the covenant day at Sinai, recorded in Exodus 24. Chapters 21-23 of Exodus contain details of these precepts. So there was a full disclosure of their obligations before all of them. They knew what they were committing themselves to.
According to the law- reminding us of the character of the covenant, that it was conditional. The law was given in Exodus 20.
He took the blood of calves and goats- those mentioned in verse 12, but in reverse order. We are not told that the oxen were only peace offerings, and the goats only burnt offerings. Both these types of offering were normally brought by those in relationship with God, so the people are being taken up on their profession. They said, “All the words which the Lord said we will do”, Exodus 24:3, and on that condition the covenant was ratified in blood.
Note that the mediator of the old covenant is not the same as the covenant victim, whereas Christ is the mediator of the new covenant of which He also is the covenant victim.
With water, and scarlet wool, and hyssop- we are not told of the latter two items in Exodus 24. The hyssop would make a sprinkler, tied together by scarlet wool. The fact that the writer knows these things would indicate that God was revealing things to him, and thus he had authority. Compare the cedar wood, scarlet and hyssop of the cleansing of the leper ceremony, Leviticus 14:6, and the same materials burnt in the fire in the red heifer ceremony, Numbers 19:6.
And sprinkled both the book and all the people- note the connection between the book of the covenant and the people of the covenant, with the blood of the covenant uniting them together, and committing them to it as a conditional arrangement. In Exodus 17:14 Moses was commanded to write in a book, or as the margin puts it, “in the book”. Clearly Moses was writing the Pentateuch as events unfolded. He is said to have finished in Deuteronomy 31:24-27.

9:20
Saying, This is the blood of the testament which God hath enjoined unto you.

Saying, This is the blood of the testament which God hath enjoined unto you- note the similarity between these words and those of Matthew 26:28, in connection with the new covenant. But there it is “my blood”, and “for the remission of sins”. The disciples would know that the first covenant was not ratified with sin-offering blood. The Lord anticipates the truth here revealed. The covenant-relationship between Christians and their God is in relation to worship in His presence. Relationship with Christ as head of the body, the church, has to do with earthly testimony, and the responsibility of the body to manifest Christ during His absence from the earth.

9:21
Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.

Moreover he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry- now the link is established between the tabernacle and the people. Both the sanctuary, and the vessels used in the sanctuary, were sanctified so as to be fit for the service of God.
Half the blood had been used for the sprinkling of the people, and now the ceremony is completed. Again, we are not told this in Exodus 24. The counterpart of this is seen in verse 23.

9:22
And almost all things are by the law purged with blood; and without shedding of blood is no remission.

And almost all things are by the law purged with blood- the sprinkling of the tabernacle and the vessels was an example of the normal mode of purifying objects, an exception (implied by “almost all things”), was the purging by water of the pots used for the sin offering, Leviticus 6:28. The tabernacle and vessels had been made by failing men, even though they were empowered by the Spirit of God, so they must be purged of association with sinners.
And without shedding of blood is no remission- having spoken of the tabernacle and vessels, the writer turns to the idea of people, who need the remission of sins. Remission is dismissal, which is what happened to the scapegoat; but his work was not valid without the other goat; two goats made but one offering, Leviticus 16:5. So now the question of sins has been dealt with for those who will approach God, and the sanctuary is prepared, and the people and the book are joined on the basis of blood.

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 9, VERSES 23 TO 28:

9:23 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.

9:24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

9:25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

9:26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

9:27 And as it is appointed unto men once to die, but after this the judgment:

9:28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

(h) Verses 23-24
The blood of Christ purifies the heavenly sanctuary

9:23
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.

It was therefore necessary that the patterns of things in the heavens should be purified with these- so the tabernacle was a pattern, copy, or similitude of the heavenly sanctuary. The reality was in heaven, but the copy was on earth. It is always best to have the original, rather than a copy, so it is best to worship as a Christian, rather than in Judaism. The “these” refers to the sacrifices of calves and goats of verse 19.
But the heavenly things themselves with better sacrifices than these- both things were necessary, for the earthly sanctuary needed to be purified because human hands had made it, and failing priests were to officiate in it. And just as the tabernacle needed to be safeguarded beforehand from the failures of the officiating priests, (and especially the sin of Nadab and Abihu), so the heavenly sanctuary needs to be protected from our faults and failures as we worship God.
Those who made and erected the tabernacle, even if all believers, had sin about them. So the blood of the covenant victim had to purify the building, verse 21. The same was the case with the priests who officiated in the earthly sanctuary, for their ministry defiled the tabernacle. This meant that the blood of the day of atonement was needed to purify and reconcile the tabernacle and the altars, which is indicated in verse 22.
So with the heavenly sanctuary, surprisingly enough. It has been defiled by the rebellion of Lucifer, who is described in Ezekiel 28:12-28 in terms which suggest he had a priestly role before his fall. Note in particular verse 18, “defiled thy sanctuaries”. The only means for restoring the heavenly sanctuary to purity is the blood of Christ. We are sure God was not compromised by the sin of Lucifer, for just as He dwelt in the midst of Israel despite their unclean-ness, safeguarded by the day of atonement ceremony, so He dwelt in heaven, safeguarded by the future work of Calvary.
Note the plural in verse 23, where the varied aspects of the sacrifice of Christ are in view, for the sacrifices on the day of the covenant were burnt offerings and peace offerings, whereas those on the day of atonement were burnt offerings and sin offerings, and His sacrifice was both atoning and covenant-making, and so fulfilled them all.

9:24
For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

For Christ is not entered into the holy places made with hands- the “places” in question being the first and second tabernacle; both holy, but one most holy.
Which are the figures of the true- the word used for figure is antitupos; so the type is in heaven, the anti-type on earth. Tupos and antitupos are metal worker’s words. The “tupos” is the piece of hard metal with some symbol embossed on it, the “anti-tupos” is the corresponding or anti-pattern produced when the type is impressed upon the softer metal. As with the type of old-fashioned typewriters, some of the type is a contrast, some a comparison. The heavenly sanctuary is the true tabernacle, which the Lord pitched and not man, 8:2. The tabernacle on earth was the antitype, corresponsdiong to what was in heaven.
But into heaven itself- not the replica, but the reality. This would imply that “heaven itself”, (as opposed to heaven copied) is the heavenly sanctuary.
Now to appear in the presence of God for us- so He is there already, and officiates as high priest to ensure our entry is to the glory of God. The word appear means to shine, so He is the counterpart of the lampstand, as He shines in all His resurrection glory. (The lampstand was a golden almond tree, and the almond tree is the first tree in Israel to show signs of life after its winter death). How fearful we would be of approaching God if He were not there for us, especially as we know what happened to others who sought to enter the earthly sanctuary in a wrong way.
He is “in the presence of God”, just as the bread on the table of shewbread was called the “bread of presence”, for the twelve loaves represented the twelve tribes before God. So the bread of God has now ascended up where He was before, John 6:62, and represents all His people in God’s very presence. The shewbread was not in the immediate presence of God, but Christ is.
He is there “for us”, for He is the counterpart of the altar of incense as well, ever living to make intercession for us, hebrews 7:25.
He appears now– telling us it is ongoing. He appears– it is glorious. He appears in the presence of God for us– it is representative.

(i) Verses 25-26
The sacrifice of Christ puts away sin

9:25
Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

Nor yet- there is a further contrast to Aaron entering an earthly sanctuary.
That he should offer Himself often- Leviticus 16:3 directs Aaron to come into the presence of God with a bullock, (for “thus” can be translated “with this”), and this he did when he came with what represented the bullock, its blood. Christ, however, does not need to present Himself for sacrifice on a yearly basis, as Aaron brought his offerings year by year on the day of atonement. Christ’s entry into the presence of God at His ascension was a once-for-all event.
As the high priest entereth into the holy place every year with blood of others- this is the contrast; every year or once for all; holy place or heaven itself; blood of others or by His own blood. The fact that Aaron entered every year showed that he needed to offer sacrifice every year.

9:26
For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

For then must he often have suffered since the foundation of the world- logic demands that if His work only affects sins for one year, as must be the case if He has to repeat the work like Aaron did, then since His blood deals with sins from the beginning of the world, then He must have suffered every year since the fall of man. This of course, is not the case.
Note the far-reaching consequences of the work of Christ, satisfying the righteous demands of God not just for a year, or even for a lifetime, but entirely.
Note also that for Him bloodshedding involved suffering, whereas in the case of the animals brought for sacrifice, their blood was shed first, so they were dead before they were put on the fire. Christ suffered the fire of Divine wrath, and then poured out His soul unto death.
But now- the truth about to be stated is a present reality. What Christ did in the past is still very relevant.
Once in the end of the world hath he appeared- once for all at the climax of all the ages, which meet at the cross. Time is no barrier to Him who is the “I am”. All ages looked on to the cross, and all ages, even those in eternity, (Ephesians 3:21), shall look back to it. One age shall give birth to another to give to our God fresh opportunity to reveal the supreme wonders of His dealings through Christ. Appeared means manifested, as one who was there before, but hidden, a tribute to His Deity. The counterpart is the presence of Aaron at the altar to kill the sin offering.
To put away sin by the sacrifice of himself- to put away is to set-aside, abolish, or make of no account. Instead of dealing with sins on a temporary basis, Christ has dealt with sin in the aggregate, sins all considered together. John the Baptist, (the son of a Levitical priest), saw this, and declared He would take away the sin of the world, in accordance with Daniel 9:24, which reads, “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity”.
“Sacrifice of himself” is a contrast to the sacrifices brought by Aaron, which were separate to himself. The work of Christ displays God as holy, and a Saviour-God; clears Him of charge of complacency about the entry and continuation of sin; vindicates God for passing over the sins done before, in Old Testament times, Romans 3:25; enables God to bring in new heavens and earth righteously; gives ground for God’s dealings in grace, 2 Corinthians 5. See the special note on propitiation in the notes on Romans 3:25.

(j) Verses 27-28
The body of Christ bears the sins of many

9:27
And as it is appointed unto men once to die, but after this the judgement:

And as it is appointed unto men once to die- having spoken of the scope of Christ’s work time-wise, (foundation of the world), now he thinks of His work in relation to all men personally, whether Hebrews or not. Men die because they have a sinful nature, not, in normal circumstances, because they have committed particular sins. The death of man is by Divine appointment, and is once for all, with no return. The fear of death gripped the souls of men in the Old Testament, Hebrews 2:15. Even Aaron would have died if he had not come into the presence of God in the appointed way, Leviticus 16:2. And what if a man died, having sinned since his last sin offering? Only the sacrifice of Christ reaches into the future as well as the past, as the next chapter will show.
And after this the judgement- the sins they have committed will be met by God’s response in judgement. Men forget the dreadful “after this”, for they hope that death is the end. The writer refers to judgement as a foregone conclusion, not needing to prove it will happen.

9:28
So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

So Christ was once offered to bear the sins of many- as men are appointed to die, so was He; as their death is once for all, so was His. But note the character of His death. Men die and go into eternity carrying the burden of their sins upon them, whereas Christ bore the judgement for sins before He died. “Many” does not necessarily imply “not all”, but emphasises that He, a solitary person, had the ability to bear the sins of a multitude, just as a single scapegoat bore the burden of the sins of all in Israel. See Romans 5:19, where “the many” who are made sinners, are in fact, all men.
This is the counterpart of the two goats for a sin offering; one to put away sin by its death, the other to bear sins. It is not correct to say that there are some whose sins are not borne, for this makes a mockery of the free offer of the gospel. But sinners must not have words with personal possessive pronouns put into their mouths, such as “he bare our sins”. The suffering which sinners endure as punishment for their sins in eternity does not atone for sins. We must distinguish between punishment and penalty. Punishment is not transferable, but penalty is, if the Judge allows it.
And unto them that look for him- the people of Israel looked for two people to return on the day of atonement, the high priest out from the sanctuary, his work accepted, and the fit man out of the wilderness, the goat abandoned. Christ shall appear out from heaven according to His promise to take believers to the Father’s house. But He has come back from the wilderness, too, as the goat did not. For there was not only a scapegoat, but also a fit man to lead it into the wilderness. Christ is the fit man, and has emerged out of the hours of forsakenness having removed our sins from us as far as the east is from the west. His sin offering enables our sins to be erased from the Divine memory, never to be recalled. Those who look for Him are those who have a personal interest in Him, for He was their sin-bearer at Calvary.
Shall he appear the second time- now the word used for appear means “to be seen”. As believers we have not seen our Saviour, “whom having not seen, ye love”, 1 Peter 1:8. But “we shall see him as he is, 1 John 3:2.
Without sin- that is, literally, cut off from sins, meaning without reference to dealing with sin again. He appeared the first time to put away sin, and so successful has the work been that He does not need to take it up ever again.
Unto salvation- it only remains for His people to be taken up out of this world, thus saving them from its influences entirely. Resurrection bodies will be theirs, and full deliverance from the effects of the fall will be known at last.

HEBREWS 7

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HEBREWS 7

Special note on the subject of the priesthood of Christ
There are two ways in which the subject of the priesthood of Christ is approached in the Epistle to the Hebrews. In chapters 1-7, the emphasis is on His person, and the way in which His life’s experiences down here, especially His temptations, qualify Him to serve as a priest who gives help and succour to those who likewise are passing through trials on the earth. In this section, the writer draws upon the ministry of Melchisedec towards Abraham, and that mainly by comparison.

In Chapters 8-10, however, the emphasis is on His priesthood, and the way in which He brings His people into the good of His death, hence the subject of blood is foremost. In this second division, it is not progress through the world that is in view, but access into the heavenly sanctuary, and the writer draws on the illustration of Aaron, and the way in which he ministered to God, this time mainly by way of contrast.

We could set these things out as follows:

Chapters 1-7	Chapters 8-10
Emphasis on His Person	Emphasis on His work
Jesus, the Son of God, personal names	Christ, official name
Comparison with Melchisedec	Contrast with Aaron
Progress through the world	Entry into the Sanctuary
Basis of His help: His temptation	Basis of His help: His blood
Emphasis on His life down here	Emphasis on His death, and His life in heaven

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 7, VERSES 1 TO 10:

7:1 For this Melchisedec, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him;

7:2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

7:4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

7:5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

7:6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.

7:7 And without all contradiction the less is blessed of the better.

7:8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.

7:9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

7:10 For he was yet in the loins of his father, when Melchisedec met him.

Structure of the chapter
We are now in a position to notice the general structure of Hebrews 7, which may be divided into seven paragraphs, as follows:

(a)	Verses 1-3	Melchisedec, personally and officially, as a king-priest.
(b)	Verses 4-10	The priesthood of Christ results in blessing for His people.The priesthood of Christ involves mediating when believers bring gifts to God.
(c)	Verses 11-14	The priesthood of Christ supercedes the Levitical order.
(d)	Verses 15-17	The priesthood of Christ is carried out in the energy of Divine Life.
(e)	Verses 18-19	The priesthood of Christ is profitable to God.
(f)	Verses 20-22	The priesthood of Christ does not cause God regret.
(g)	Verses 23-28	The priesthood of Christ is continual, and effectual.

Each of these sections has a keyword, or words, either derived from things said about Melchisedec in verses 1-3, or from the quotation that the writer made in 5:6, where he began to speak about the order of Melchisedec. We will notice these key words as we proceed.

The chapter may be divided into two main sections. Verses 1-10 are based on Genesis 14, with its detail about Melchisedec meeting Abraham after he had defeated those who had taken his nephew Lot captive. Laden with the spoils of his victory, Abraham was about to be met by the King of Sodom who would tempt him to keep those spoils for himself. Before this, however, Melchisedec met him with bread and wine, and blessed him in the name of the Most High God. As a result of this, Abraham was strengthened to resist the King of Sodom’s temptation, and he gave the best of the spoils to Melchisedec as the representative of God.

Verses 15-28 are based on Psalm 110, the only other place in the Old Testament where Melchisedec is mentioned. This psalm was used by the Lord Jesus to show that He was David’s Lord, as well as David’s son, Matthew 22:41-46. It was also used by the apostle Peter on the day of Pentecost to support his announcement that the Lord Jesus was risen from the dead, and had ascended to heaven, Acts 2:34-36. The men of Israel needed to realise that the ascension of the Messiah to heaven had been predicted in the Old Testament.

(a) Verses 1-3
Melchisedec, officially and personally, as king-priest.

7:1
For this Melchisedec, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings, and blessed him;

In verses 1 and 2 we are told about things included in the Old Testament record. Then in verse 3(i) we have things excluded from the Old Testament. In verse 3(ii) we have things concluded from the Old Testament.

For- the chapter is an elaboration on the words of 5:6, “Thou art a priest for ever after the order of Melchisedec”; 5:10, “called of God a high priest after the order of Melchisedec, and 6:20, “become high priest after the order of Melchisedec”.
This Melchisedec- the one mentioned in 5:10 and 6:20. If we connect these two verses, then we see that our high priest is the author of eternal salvation, anchors us within the veil, and all this because He continueth ever as a priest after the order of Melchisedec.
King of Salem- it is not certain that this is Jerusalem, which was known formerly as Jebus. The Septuagint Version, (which may or may not be genuine), translates Psalm 76:2 as “his tabernacle is in peace”, not viewing the word Salem as a place-name. Would the writer emphasise the significance of Salem if it was Jerusalem, seeing that he will urge his readers to distance themselves morally from that place in 13:12-14? If Salem is the same as the Salim of John 3:23, then this is highly significant, as we shall see.
Priest of the Most High God- this is a title which emphasises God’s supremacy over all, which will be demonstrated during the reign of Christ over the earth in a coming day. Melchisedec worshipped and served the one true God in the midst of the heathen world of Canaan. He is a demonstration of the fact that God revealed Himself to others outside of Israel as it pleased Him. Remarkably, he combined priesthood with kingship, as Christ does to perfection. See Zechariah 6:13 and Isaiah 6:1, (remembering Uzziah sought to combine priesthood and kingship, and was judged for it, 2 Chronicles 26:16-23, and note also 27:2, concerning his son- it is good to learn from the mistakes of our forbears).
Who met Abraham returning from the slaughter of the kings- he himself is unaffected by their warring, for he is king of peace. He meets Abraham before the king of Sodom makes his unrighteous suggestions, for Melchizedec is king of righteousness, and strengthens Abraham to make a righteous decision about the goods of Sodom. He is supreme and in control in these two key areas, and thus is like Christ.
And blessed him- this prepares us for the idea that the priesthood of Christ is for our blessing. This subject is returned to in verses 6,7.

7:2
To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace;

To whom also Abraham gave a tenth part of all- as well as Melchizedec acting, Abraham also acted by giving God’s portion to Melchizedec. He thus recognised that he was God’s representative. The responses of God’s people are channelled through Christ, and this incident illustrates this. The spoils of battle are given to God in gratitude. The significance of this is brought out in verses 5-10.
First, being by interpretation, King of righteousness, and after that also King of Salem, which is, King of peace- the writer sees significance in the meaning of names, and their order, for righteousness must be established before peace can be known, as Romans 5:1 would indicate. Melchisedec must have been an exceptional ruler if these things were true of him amidst the corruption all around. Because of this he is taken up as an illustration of Him who is separate in nature from sinners, verse 26. Compare Melchisedec’s character with that of Lot in Sodom, vexing his righteous soul with the unrighteousness of that city, as 2 Peter 2:8 reveals.

7:3
Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

Without father, without mother- that is, as far as the record goes. He had a genealogy, as verse 6 indicates, but it is not recorded for a reason. This is especially significant because Genesis is a book of genealogies, those generations being as follows: Of the heavens and of the earth, Genesis 2:4; of Adam, 5:2; of Noah, 6:9; of the sons of Noah, 10:1; of Shem, 11:10; of Terah, 11:27; of Ishmael, 25:12; of Isaac, 25:19; of Esau, 36:1; of Jacob, 37:2.
The details about Melchisedec are deliberately withheld to make him as much like the Son of God as it is possible for anyone to be. The Lord Jesus has a genealogy in fact, so it is not that Melchisedec was not descended from anyone, for that would have made him unlike the Son of God in this respect. Melchisedec’s priesthood, was not successional, so his father’s name is not relevant. So also Christ’s priesthood is not successional, handed down through the generations. Melchisedec’s priesthood was not natural, as if being born of a mother qualified him. His right to prieshood was from God, as is Christ’s.
Without descent- this means without (recorded) genealogy. The reference is not to descendants, but ancestors. Christ’s priesthood is not tribal, as was Levi’s. This shows that Melchisedec was not another name for Shem. Although the latter was still alive at this time, information about his father and his descendants is not withheld from us in the Scriptures, as is the case with Melchisedec.
Having neither beginning of days- not literally, but as far as the record goes. Melchisedec comes on the scene without any details as to his early life being given us, (“neither beginning of days”), nor about what happened to him after he met and blessed Abraham, (“nor end of life”). Whilst it was not known, believers before Christ’s ascension, (when He was formally recognised by God as high priest), could only have dealings with God through Christ, for He said, “no man cometh unto the Father but by me”, John 14:6. In that sense He acted in a priestly way before He came into the world. John tells us that “he was in the world”, and the “was” is in the imperfect tense, telling us that Christ acted behind the scenes in the world in various ways before He became incarnate, and one of those ways was to be the means by which believers commune with God in Old Testament times.
Nor end of life- this is emphasised later, for Christ’s priesthood is after the power of an endless life. He “continueth ever”, and “ever liveth to make intercession for us”, verse 25.
But made like unto the Son of God- the “but” indicates the difference between the negative statements begun with the word “without”, and this positive one. Only by the withholding of these details can he in any way be like the unique Son of God.
Abideth a priest continually- this is the main verb of the sentence that begins in verse 1. It is also the main point of the passage, for there is nothing in Melchisedec’s record to say he did not abide continually, and as such he is an illustration of Christ’s ministry.

We may summarise things so far as follows:

Fact about Melchisedec	Significance	Contrast with Aaron
Without father	Priesthood not successional.	Unlike sons of Levi.
Without mother	Priesthood not natural.	Carnal commandment.
Without descent	Priesthood not tribal.	Aaron must be of Levi.
Without beginning of days	Priesthood not temporal.	Priesthood changed.
Without end of life	Priest not mortal.	Men that die.
Abideth …continually	Priesthood continual.	Not suffered to continue.

(b) Verses 4-10

The priesthood of Christ involves mediating when believers bring gifts to God
Keyword: Tithes

7:4
Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

Now consider how great this man was- since he is like the Son of God, considering him will be profitable. To consider means to think upon with interest and purpose, with the observation of details.
Unto whom even the patriarch Abraham gave a tenth of the spoils- the word patriarch is at the very end of the sentence for emphasis, “Abraham…and he the patriarch”. He might have special reason to keep the spoils, as he had won them. Did he feel his victory was as a result of Melchisedec’s intercession? Where did Abraham learn that the tithe, or tenth part, was God’s part? From Melchizedec? Or was it because Abraham was “the Friend of God”?
By meeting Abraham before the king of Sodom came with his temptations to “keep the goods”, Genesis 14:21-23, Melchisedec succoured the one about to be tempted, see Hebrews 2:18. Abraham had dealings with the priest of the Most High God, possessor of heaven and earth, so he could afford to let the goods go; but not before God had His portion.
Spoils are literally “the top of the heap”. In other words, the best. Do we give to God the first and best? “Seek ye first the kingdom of God”, Matthew 6:33. In verses 4-8 Abraham pays tithes and is blessed, whereas in verses 9-10, Levi pays tithes and is shown to be inferior.

7:5
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

And verily they that are of the sons of Levi, who receive the office of the priesthood- note the way the Levitical priesthood is magnified here, in order that when it is shown to be inferior, the contrast with the priesthood of Melchisedec is even more striking.
Have a commandment to take tithes of the people- their priesthood is so important that God commands them to collect tithes from the people. The paying of tithes to them was not the idea of the priests.
According to the law- their tithes were a legal requirement, whereas Abraham gave in gratitude for God’s grace to him in his victory. Note the way the law and the priesthood of Levi are bound up together, so the civil and ceremonial law are connected.
That is, of their brethren, though they come out of the loins of Abraham- the Levites, and the rest of the tribes, all have the honour of coming from Abraham, but even though this is the case, Levi has the added privilege of coming from the priestly tribe, and functioning as priests for the rest of the nation, and hence must be supported.

7:6
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.

But he whose genealogy is not counted from them- Melchisedec lived long before Levi, so is clearly not descended from him so as to inherit the right to receive tithes; this was not the determining factor. But this does not prevent Levi from acknowledging him, as verse 9 indicates. Melchisedec did live at the same time as Abraham, however, but we are here assured, (despite the fact that Genesis does not tell us), that he was not descended from Abraham. So the “them” refers to Levi and Abraham.
Note the reference to genealogy, or pedigree, again, so Melchisedec did have one, but it is not recorded, for the special purpose of making him, as far as the record goes, like the Son of God, who as to His Deity is un-originated.
Received tithes of Abraham- since he was given the portion that is reserved for God, he must have been superior to Abraham the patriarch, the father of the faithful.
And blessed him that had the promises- the act of blessing was to invoke upon Abraham an appreciation of the things he had already been given by God. He had received the promises, but needed to see them as superior to anything that Sodom could offer.

The priesthood of Christ results in blessing for His people
Keyword: Bless

7:7
And without all contradiction the less is blessed of the better.

And without all contradiction- the writer begins like this because his readers may have difficulty with the idea of someone being better than Abraham, especially if that person is a Canaanite king! They cannot gainsay his arguments though.
The less is blessed of the better- the whole of the epistle has to do with Someone better, even Christ, and Melchisedec illustrates Him. A person who blesses with God’s blessing must already be in the good of the blessing himself.

7:8
And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.

And here- on the one hand.
Men that die receive tithes- the tithe paid to Levi supports a dying cause, for the fact that the priests were not suffered to continue by reason of death is a sign of their inferiority, verse 23.
But here- on the other hand.
He receiveth them of whom it is witnessed that he liveth- witnessed, that is, by the eloquent testimony of the omission of his death in the Scriptural record. Of course, Melchisedec was not alive when the epistle to the Hebrews was written. Because his priesthood was a living one, paying tithes was worthwhile.

7:9
And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

And as I may so say- the writer is confident he has authority from God to reason in the way that follows.
Levi also, who receiveth tithes, paid tithes in Abraham- this statement puts the two orders of priesthood in direct contrast, and is the crowning point of the argument, which explains why it is left until last, even though Abraham paying tithes is dealt with in verse 6. By supporting the priesthood of Melchisedec, and giving to God via its priest, Levi, the one who gave his name to the Levitical and Aaronic priesthood, confesses its superiority. In verse 6 the point was that the famous patriarch paid tithes, here, that Levi did so. This means that the whole Levitical system is inferior to that of Melchisedec, and therefore of Christ, for He is High Priest after the order of Melchisedec. The only logical step to take in view of this is to go “outside the camp” of the Levitical system, 13:13.
If Salem is the same as the Salim of John 3:23, then it was near to where John the Baptist, of the tribe of Levi, said “He must increase, but I must decrease”, John 3:30. John the Levite is acknowledging the greatness of Christ, and in so doing recognising the greatness of the priesthood He will have.

7:10
For he was yet in the loins of his father, when Melchisedec met him.

For he was yet in the loins of his father when Melchizedec met him- to be “in the loins of his father” is another way of saying, first, that he was not yet born, and second, that what was done by his ancestor, (not Levi’s father Jacob, but his great grandfather Abraham), committed him beforehand to a certain relationship. So Levi was committed by Abraham to acknowledge the superiority of Melchisedec. And this means that the priesthood of Levi was inferior to the priesthood of Melchisedec.

Notice the way in which three notable men have been built up in stature, and then reduced in favour of Christ:
Melchisedec: King; priest of Most High God; blessed Abraham; received tithes on behalf of God.
BUT: he was only like the Son of God.
Abraham: Responsible for the slaughter of the kings; the patriarch; had received promises.
BUT: he paid tithes to Melchisedec and was blessed by him.
Levi: Received tithes; was commanded to do so; took those tithes from his brethren, even though they, and he, were all alike sons of Jacob.
BUT: like other men who die; paid tithes to Melchisedec through Abraham.

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 7, VERSES 11 TO 28:

7:11 If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

7:12 For the priesthood being changed, there is made of necessity a change also of the law.

7:13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.

7:14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

7:15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

7:16 Who is made, not after the law of a carnal commandment, but after the power of an endless life.

7:17 For he testifieth, Thou art a priest for ever after the order of Melchisedec.

7:18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

7:19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

7:20 And inasmuch as not without an oath he was made priest:

7:21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)

7:22 By so much was Jesus made a surety of a better testament.

7:23 And they truly were many priests, because they were not suffered to continue by reason of death:

7:24 But this man, because he continueth ever, hath an unchangeable priesthood.

7:25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

7:26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

7:27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.

7:28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

The remainder of the chapter may be looked at in relation to the quotation from Psalm 110. Verses 11-14 emphasise “order of Melchisedec”; verses 15-19, “priest for ever”; verses 20-22, “the Lord sware”; and verses 23-28, “will not repent”.

7:11
If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

If therefore perfection were by the Levitical priesthood, (for under it the people received the law)- the “therefore” indicates that a conclusion is about to be drawn on the basis of the foregoing arguments. One would expect that a priesthood that supported and enforced the requirements of the very law of God, (which by definition is perfect), would bring in the perfection that God demands. But it is not so.
Note the linkage between the civil and ceremonial law, for some suggest that whilst the ceremonial is passed away, the civil is not. See the symbolism of Exodus 4:27 where Moses, the one who will be the mediator of the law, and Aaron, the one who will be the Levitical and ceremonial high priest, kiss on Mount Sinai, the Mount of God, where the Law was given.
What further need was there- for what can there be beyond perfection?
That another priest should rise- the arrival of a different sort of priest is indication that the Levitical sort was not ideal. To rise means to stand up, with which compare Nehemiah 7:65, where the people were waiting for a priest with Urim and Thummin to stand up.
After the order of Melchizedec- we should not think that “order” means a succession of priests; it simply means “arrangement”. The priesthood of Christ is arranged in the same way as Melchizedec’s was. It goes without saying that He does not receive the priesthood because He is descended from Melchisedec, for He is not.
And not be called after the order of Aaron- the priesthood of Aaron supplies the writer with contrasts which further his arguments in chapters 8 to 10, but Christ was never called to function as a Levitical priest.

7:12
For the priesthood being changed, there is made of necessity a change also of the law.

For the priesthood being changed- the writer assumes we have seen the significance of his reasoning, and will agree that it is proved that the priesthood is in fact changed. It is not just a change of priest, but of priesthood, the whole order of things.
There is made of necessity a change also of law- the governing principles must be different, seeing that the order is different. Since the governing principles of the Levitical priesthood were those of the law of Moses, that law cannot govern the Melchizedec priest. The law and the priesthood stand together and fall together.

7:13
For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.

For he of whom these things are spoken- the word for “called” in verse 11 is the ordinary word for “to say”. Hebrews 5:6 begins “As he saith also in another place”, and then “Thou art a priest for ever after the order of Melchisedec”, so the establishment of Christ as priest is by the spoken word of God to Him
Pertaineth to another tribe- showing that one of the laws governing the Levitical priesthood was that the priest must be of the tribe of Levi.
Of which no man gave attendance at the altar- no man of Judah would have been allowed to officiate at the altar in the tabernacle court. It is evident that if a priest is of a different tribe, yet is called of God to His office, then He must be of a different order.

7:14
For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.

For it is evident that our Lord sprang out of Judah- the early believers clearly did not have any difficulty in seeing that the Lord Jesus was of the tribe of Judah. “Our Lord” is a title which emphasises his exaltation as priest, in accordance with the words “The Lord said unto my Lord”, Psalm 110:1. Now David’s Lord has become ours. Lord, Jesus, and Son of God are all titles of Christ as priest, suggesting authority, sympathy and Divine sufficiency.
The word “sprang” is used of the sunrising, and also in connection with the Messianic title of Branch, Jeremiah 23:5; Zechariah 6:12. In Luke 1:78, Zecharias, a Levitical priest, admits that light has not sprung up through Levi. Only Christ can call out of the darkness of Sinai, (Hebrews 12:18), into the light of His own glorious person, 1 Peter 2:9.
Of which tribe Moses spake nothing concerning priesthood- Moses was the mediator of the law, and also the writer of the book of Leviticus. If Moses the mediator of the Law said nothing about it, whether in the giving of the law or the writing of the book of Leviticus, (the priest’s manual), then the matter is settled.
The Hebrews revered Moses as much as they did Abraham, and now both are appealed to as the writer unfolds his doctrine. Christ is not king-priest because He is of the royal tribe of Judah, but rather because He has been made High Priest after the order of Melchizedec, and that order is a king-priest order or arrangement. Melchisedec was not a king because he was of Judah, nor priest because of Levi, for he was neither.

(d) Verses 15-17
The priesthood of Christ is carried out in the energy of Divine Life.
Keywords: For ever.

7:15
And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

And it is yet far more evident- in verse 14 the evident thing was that He was of Judah as to His birth, but it is far more evident that He is risen from the dead, thus showing that His life was not dissolvable by death. There would have been more witnesses to His resurrection in AD 68 than there were to His birth.
For that after the similitude of Melchisedec there ariseth another priest- since Melchisedec was made like the Son of God as far as the record goes, then the subsequent priesthood of Christ can be like his; but He has to exist first for Melchisedec to be like Him.

Some of the similarities between Melchisedec’s priesthood and Christ’s are as follows:

MELCHISEDEC	CHRIST
He has not to do with sacrificing on an altar.	Christ’s priestly ministry began after His sacrifice had been accepted, 7:28.
He grants blessings that were not known to Abraham before.	Christ brings in “better promises”, 8:6.
He encouraged Abraham to resist temptation.	Christ is “able to succour them that are tempted”, 2:18.
He has the authority of a throne behind him, being a king.	Christ as high priest is “set on the right hand of the throne of the Majesty in the heavens”, 8:1.
He showed priestly discernment by seeing the danger Abraham was in, and priestly concern for him.	Christ “ever liveth to make intercession for us”, 7:25).
He was king of righteousness in an unrighteous environment.	Christ is undefiled still, after His life in this defiled world, 7:26.
As far as the record goes, Melchisedec continued in his priesthood without interruption by death.	Christ “continueth ever”, 7:24, and “ever liveth”, 7:25).

Ariseth another priest- that is, a different sort of priest, to the same degree that Melchisedec’s priesthood was different to Aaron’s.

We learn from contrasts with Aarons’ priesthood, what Christ’s ministry is not like:

AARON	CHRIST
Aaron was priest because he was a descendant of Levi.	Christ is high priest because He is Son of God, 5:5,6.
Aaron needed special clothing of “glory and beauty”, Exodus 28:2, to fit him ceremonially for his work.	Christ’s character is one of official glory and moral beauty and honour.
Aaron was directed to officiate in accordance with the requirements of a legal ordinance.	Christ’s ministry is in accordance with His own dissoluble life, with all that implies.
Aaron needed to offer sacrifices for his own sins, 7:27.	Christ is sinless.
Aaron needed to constantly offer for the sins of the people, showing that the previous sacrifices had not been permanently effective, 10:11.	Christ offered “one sacrifice for sins for ever”, 10:12.
Aaron was not able to bring the people in to the sanctuary.	Christ brings in the better prospect of being able to draw nigh to God, 7:19.
Aaron could not bear the sight of the glory of God, so had to make a cloud of incense to shield him, in the presence of God, Leviticus 16:12,13.	Christ appears in the presence of God, 9:24, and is on the right hand of the Majesty on high, 1:3.

7:16
Who is made, not after the law of a carnal commandment, but after the power of an endless life.

Who is made- the word “made” means “constituted”, “made to become”. The reference is to the fact that he has been made a high priest.
Not after the law of a carnal commandment- this priest is constituted as such not in accordance with the governing principle of a commandment which came to men in the flesh. “Carnal” could be translated “fleshen”, not fleshly in the evil sense of unspiritual, (although many Levitical priests were this), but suited to life in the flesh down here, hedged about as it is by earthly limitations and relationships which render a person unfit to minister in the heavenly sanctuary.
But after the power of an endless life- His prieshood is in relation to the fact that His life has been shown, by resurrection, to be indissoluble or indestructible by death, and therefore is endless. He is not regulated by commandments, but serves in the energy of His Deity, and hence He is priest because He is the Son of God. One of the reasons why Christ rose from the dead was because He is the Living One, (Revelation 1:18, margin), sharing Divine, eternal life with the Father and the Spirit. He is fitted, therefore, to minister in the Heavenly Sanctuary, which is the Father’s House, His eternal dwelling. For this reason Melchisedec’s death was not recorded in Scripture, and he is said to abide a priest continually.
Another feature of the life the Lord Jesus possesses is that it involves knowledge, for eternal life gives the capacity to know God, John 17:3. He who is eternal life personified, 1 John 1:1-3, knows fully the requirements of God regarding the care of His people, and is able to function in accordance with that complete knowledge. Aaron could only minister as instructed by God; Christ knows perfectly the Divine requirements, without them having to come to Him as a law.

7:17
For he testifieth, Thou art a priest for ever after the order of Melchisedec.

For he testifieth, Thou art a priest for ever after the order of Melchizedec- as long as the life of our priest lasts, He shall be priest; in other words, for ever. The praises of God’s people shall always be offered “by Him”, 13:15. The writer is now dealing with the various parts of the quotation from Psalm 110:4 he has used since 5:6. Having based his thoughts about melchisedec on the history in the book of Genesis, the wrIter now turns to the prophecy about Melchisedec found in the book of Psalms. It is God who testifies in Psalm 110, whereas in chapter 10:5-18 we find the testimonies of Christ and the Spirit.

Summary of verses 18-28

Verse 19	Unsurpassed prospect
Verse 22	Unalterable proclamation
Verse 24	Unchangeable priesthood
Verse 25	Unlimited provision
Verses 26-28	Unrivalled perfection

(e) Verses 18-19
The priesthood of Christ is profitable to God.

7:18
For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.

For there is verily a disanulling of the commandment going before- by making Christ a high priest after the order of Melchisedec God set aside the former order as being no longer of value, together with the commandments which regulated it.
For the weakness and unprofitableness thereof- the Levitical system had not the dynamic needed to bring men into the presence of God, and hence He was not profited by their worship. Note the contrast between the weakness of the law and the power of Christ’s life, verse 16. Unprofitableness is that which is not beneficial or serviceable.

7:19
(For the law made nothing perfect), but the bringing in of a better hope did; by the which we draw nigh unto God.

(For the law made nothing perfect)- this is true in various connections, but here it did not provide the circumstances whereby the ordinary Israelite could draw near to God.
But the bringing in of a better hope did- the word “did” has been supplied, for there is no corresponding word in the original. On the one hand there is the disannulling of the commandment, verse 18, and on the other, the bringing in of a better hope or prospect through Christ. The better hope is the sum total of all the blessings of which Christ is the guarantor. In particular, the blessing of being able to draw nigh to God.
By which we draw nigh to God- on the ground of this hope set before us, 6:18-20, we have the encouragement and the ability to draw nigh to God. The law was unable to effect this. As we respond, God is profited. As the Lord Jesus Himself declared, “The Father seeketh worshippers”, John 4:23. The Lord Jesus ensures by His ministry that those worshippers have free access to the immediate presence of God.

(f) Verses 20-22
The priesthood of Christ does not cause God regret.
Keyword: Oath.

7:20
And inasmuch as not without an oath he was made priest:

And inasmuch as- see on verse 22, “by so much”. The truth that He was made priest by God’s oath is a weighty one, with far-reaching consequences.
Not without an oath he was made priest- note the negative reference to Aaron not made priest by oath. There was no Divine oath at his consecration. If there had been, the Levitical system would have been permanent.

7:21
(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)

(For those priests were made without an oath; but this with an oath- “this” means “this priest”, even Christ, made priest in accordance with Psalm 110:4, now quoted.
By him that said unto him, The Lord sware, and will not repent, Thou art a priest for ever after the order of Melchisedec:)- by uttering an oath God shows “the immutability of His counsel”, 6:17, and this gives “strong consolation”, 6:18. The word for repent means regret. God will never regret installing Christ as High Priest, but He did surely regret the actions of those of Aaron’s line, such as Nadab, Abihu, Eli, Annas, and Caiaphas. “Sware” is in the past; “will not repent” is in the future, showing God’s utmost confidence in His Son.

7:22
By so much was Jesus made a surety of a better testament.

By so much- this expression links with the “inasmuch”, (meaning “by how much”), in verse 20. The question in verse 20 is, “by how much?” the answer is found here, “by so much”. By the truth contained in verses 20,21, which speaks of Christ as priest by oath, there is given reason why the covenant of which he is about to speak is better. For it is not only new, but everlasting, underwritten by the oath of God, which makes Him the priest-minister of the blessings of that covenant.
Was Jesus made a surety of a better testament- a surety is a personal guarantee. Note the seven references to Him under this name in the epistle, 2:9; 6:20; 7:22; 10:19; 12:2; 12:24; 13:12. The personal guarantee is given character by the personal name. His integrity makes it valid. He has been fully tested, and therefore is qualified, (perfected) to act for His people before God.
The testament is better for the following reasons:
1. It is established on better promises, 8:6.
2. The covenant victim is Christ Himself, 9:16.
3. It is ratified in the heavenly sanctuary, 9:24.
4. The effects are final.
5. It deals with sins, 10:18.
6. It avails for both Israel and for believing Gentiles, 2 Corinthians 3.

(g) Verses 23-28
The priesthood of Christ is continual, and effectual.
Keyword: Continue.

7:23
And they truly were many priests, because they were not suffered to continue by reason of death:

And they truly were many priests- that is, down the centuries, not at one time, although there were many at the time of Christ’s birth. Perhaps the reference is to the genealogies of priests such as in 1 Chronicles 6:3-15. Note the reference in that passage to the Captivity; emphasising that those priests were unable to save the people to the uttermost.
Because they were not suffered to continue by reason of death- they were mortal, “fleshen” men, not possessing indissoluble, indestructible life.

7:24
But this man, because he continueth ever, hath an unchangeable priesthood.

But this man- a solitary, unique man, in contrast to the many Levitical priests.
Because he continueth ever- death no longer has dominion over Him, and His life is endless literally, as Melchisedec’s was typically. This is one reason why the priesthood of Christ cannot begin before He died, or else He also, like the Levitical priests, “would not be suffered to continue by reason of death”. Compare also “abideth a priest continually”, verse 3. Could He be said to abide a priest continually while He was dead and buried?
Hath an unchangeable priesthood- He will never hand over to a successor, nor shall His priesthood revert to being Levitical. He who knows us through and through will never be replaced with a novice. It is not that the order does not change, for that is already proved in verses 11-14, but that the priestly office does not change. Note the contrast between creation which shall be changed, and Christ who is the Same, 1:11,12.

7:25
Therefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

Wherefore- on the basis of the features detailed in verses 11-24.
He is able also to save them to the uttermost- He is not only surety for the blessings, but Saviour for the blemishes. The word uttermost literally means outermost. Those in extreme circumstances are not too far gone for Him to save them from their trouble. Peter might have thought that by denying his Lord he had gone beyond the limit of recovery. Yet the Lord has assured him beforehand that He had prayed for him, Luke 22:31,32, and that he would be converted, or turned round, from his denial, and be enabled to strengthen his brethren so that they do not deny as he had.
That come unto God by him- as we approach to God, verse 19, we do so as those who have failed in some way. But Christ is fully able to “bear the iniquity of the holy things”, Exodus 28:38; that is, the iniquity which otherwise would make holy things unholy. As Aaron had a golden plate with “Holiness to the Lord” inscribed on it, so Christ has the holiness of His Father in mind all the time, as John 17:11 shows.
We approach God with assurance, not only because of the blood of Jesus, but also because we have a great priest over the house of God, 10:19-22. We also come unto God and His throne to obtain mercy and find grace to help in time of need, 4:16. Perhaps if Lot had come to Melchisedec, as Abraham did, things would have been different for him.
Seeing he ever liveth to make intercession for them- He is always living with a view to interceding for His own. Aaron was chosen to assist Moses because he could speak well, Exodus 4:14. But he spoke wrongly at Sinai, Exodus 32:5; held his peace about Nadab and Abihu, Leviticus 10:3; made excuses for his failure, Leviticus 10:19; and in Numbers 12:2 spoke against Moses.
The Christian’s High Priest has no such shortcomings. He intercedes when the adversary seeks to condemn, Romans 8:34, (see also Luke 22:31,32, where Peter was prayed for before the trial came), when believers sin, 1 John 2:1, and when the difficulties and temptations of the way overwhelm us. He is the author of eternal salvation, 5:9, for the safety which we shall know in eternity, is ours now.

7:26
For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

For such an high priest- as described in previous verses.
Became us- that is, He is becoming to us, eminently suited to our need. He has no fault or sin to hinder Him in His ministry for us.
Who is holy- this is not the usual word for holy, which is hagios; this is hosios, which is a combination of mercy, kindness and holiness. (See its use in Acts 13:34, 35, where it is translated “sure mercies”, and “Holy One”). This combination was seen in the life and ministry of Christ; it was not the priest and Levite of Aaron’s line which had compassion on the man fallen among thieves, Luke 10:33. He has taken His holy character to heaven, for it is “who is”, not “who was”.
Harmless- this means guileless, without an evil thought. A marked contrast to the priests as they clamoured for Christ’s death. See also Jacob’s prophecy concerning Levi, Genesis 49:5-7, where he said that “instruments of cruelty are in their habitations”. Christ’s thoughts towards us as He intercedes are only good. He will never be like Elijah, who interceded against the people of God, Romans 11:2.
Undefiled- free from contamination; that is, not simply ceremonially clean, but actually. See Leviticus 22:1-3, where the priests were warned that defilement would mean banishment from the Lord’s presence. The Lord Jesus did not need to be washed, as Aaron did when he was consecrated, Exodus 29:4.
Separate from sinners- the verb is passive, meaning He was separated by another. It is said of Aaron that he was “separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the Lord, to minister unto Him, and to bless in His name for ever”, 1 Chronicles 23:13. He failed, however, and these ministries are carried out in a better and fuller way by Christ, who has been separated from the failed line of Aaron by being saluted by God as High Priest after the order of Melchisedec, 5:10. The name “Levi” means joined, but Christ is separated.
And made higher than the heavens- He has passed through the heavens, and is seated at the right hand of God, the place of power and influence. He is minister of the heavenly sanctuary, 8:1,2. Aaron entered into an earthly tabernacle, whereas Christ has entered into the “true tabernacle”, heaven itself, 8:2; 9:24. This is the only sanctuary that true believers know. What folly, in the light of these verses, to speak of earthly, man-made buildings as sanctuaries! The Lord Jesus declared to the woman of Samaria that “ye shall neither in this mountain, nor yet at Jerusalem, worship the Father”, John 4:21.

7:27
Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.

Who needeth not daily, as those high priests- having spoken of His positive virtues, the writer now contrasts Him with Aaron and his successors. They sinned every day, whereas all the days of Christ’s flesh were marked by piety, 5:7.
To offer up sacrifice, first for his own sins, and then for the people’s- this may refer to daily offerings at Israel’s altar, or it may be a reference to the Day of Atonement, since daily means day by day, on each successive Day of Atonement, when matters were resolved before God. Aaron needed to offer for his own sins first, so that he could then minister for the people.
For this he did once, when he offered up himself- the “this” refers to offering for the people. We must not confuse offering with burning on the altar. The offering of the sacrifice was the bringing of it near the altar. Animals had to be brought to the altar to be killed, but Christ came willingly, and presented Himself at Calvary as a willing victim. Since He was not priest until He ascended, then He cannot have acted as a priest at His own sacrifice.

7:28
For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

For the law maketh men high priests which have infirmity- because of their inherent weakness, they were liable to sin, as 5:2,3 indicates.
But the word of the oath, which was since the law- because the law was not rendered out of date until Christ died, this proves that He was not High Priest at that time. Note the contrast between the impersonal way the law made men priests, with the personal word of the oath of God. The expression “since the law” does not mean “since the law was given at Sinai”, but rather, “since the law was done away at Calvary”.
Maketh the Son- the name Jesus is not mentioned here, since the contrast is between weak, infirm priests, and the Son who acts according to the power of His Divine and endless life.
Who is consecrated for evermore- at his consecration, Aaron’s hands were filled with various parts of the sacrifices, and this is what consecration means in the Old Testament; it is literally “to fill the hand”. So Christ, as He lifts up His pierced hands, (figuratively speaking), in intercession for His people, shows the Father the evidence of His completed work at Calvary. Here the Greek word is the same as in 2:10; 5:9, “to be qualified, fully equipped”. By the experiences He passed through down here, the Lord Jesus is able to deal fully with every situation in which we need His priestly help. Since He is fully-equipped, He is able to fully save.

The Burnt Offering: Part 2

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THE BURNT OFFERING: PART 2

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE BOOK OF LEVITICUS CHAPTER 1, VERSES 4 TO 9.

1:4 And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. 1:5 And he shall kill the bullock before the Lord: and the priests, Aaron’s sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation.
1:6 And he shall flay the burnt offering, and cut it into his pieces.
1:7 And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:
1:8 And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:
1:9 But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord.

1:4 And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.

Two grand truths are made known in this verse, namely, identification with the sacrifice, and acceptance by means of the sacrifice. The identification is suggested by the laying on of the hand. We see this in principle in Acts 8:14-17, where Peter and John make the journey from Jerusalem to Samaria expressly to lay their hands upon those who had recently believed in that country, and thereby to publicly associate with them on behalf of the Jewish Christians. The Jews as a nation had no dealings with the Samaritans, John 4:9, but in Christ national barriers and prejudices are broken down. So we read of Peter, the apostle to the Jews, going down to Samaria to lay hands upon the Samaritans, to show that there remains no historical enmity. And John goes with him to show that there is no personal enmity; for it was John and his brother James who had wanted to call down fire upon the Samaritans in Luke 9:51-54 because of their hostility to the Lord. Now this attitude was gone, and instead of fire from heaven, there is the Holy Spirit from heaven as the apostles lay hands upon the Samaritans.

The same idea of identification is found in Acts 9:17, where Ananias lays hands upon Saul of Tarsus and his sight is restored. Saul would have laid hands on Ananias in a very different way before he was saved! But now they are brothers in the Lord, and the one is identified with the other.

Thus it is that the offerer, as he lays his hand upon the head of the offering, is identified with it. The result being that the acceptableness of the offering is credited to the offerer. In the case of the sin offering the process was reversed, for then the sinfulness of the offerer was attributed to the offering, which was then slaughtered and consumed out of God’s sight, together with its burden of sin.

Paul brings these two thoughts together in 2 Corinthians 5:21, 6:1,2. He writes, “God hath made Him to be sin for us”, and then declares, “now is the accepted time”, or time of acceptance. Those who personally identify themselves with the Lord Jesus, have attributed to them all the acceptableness of Christ in the sight of His Father. Contrariwise, they find that all their sin, which made them so unacceptable in the sight of God, has been attributed to Christ when upon the cross, and He has finally dealt with that sin to God’s entire satisfaction.

But how is this identification, with its blessed results, brought about? The clue is found in the meaning of the word “put”, for it means to lean; thus faith is suggested, a leaning upon the sacrifice, a reliance upon it, for blessing. Romans 5:2 declares that believers have access by faith into the grace wherein they stand, and this way of faith is the only avenue to blessing, being God’s appointed way for men. But how hard it is for man to realise this; how much rather would he seek to rely upon himself and his own efforts. But this is an impossible task, as the following Scriptures make clear:
“Therefore by the deeds of the law shall no flesh be justified in His sight: for by the law is the knowledge of sin”, Romans 3:20.
“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ”, Galatians 2:16.
“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast,” Ephesians 2:8,9.
For we ourselves were sometimes foolish, disobedient, deceived, serving diverse lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness that we have done, but according to His mercy he saved us,” Titus 3:3-5.

Not only is it an impossible task, but it is one which God has cursed, for He has said “Cursed be the man that trusteth in man,” Jeremiah 17:5. Despite this, man would rather lean upon good works, church-going, sincere intentions and suchlike, but fulness of blessing is only found in the sacrificial work of Christ at the cross of Calvary, where, concerned for the honour of God, and the salvation of the sons of men, He gave up His life in sacrificial death. May the writer of these pages urge any one of his readers who does not personally know God’s Son and the salvation that is available through Him, to earnestly consider these matters in the light of the Scriptures. Rest assured that the Lord is “rich unto all that call upon Him. For whosoever shall call upon the name of the Lord shall be saved,” Romans 10:12,13.

Note the result of being identified with the person of Christ and His sacrifice. It is nothing less than full acceptance in the sight of God. Ephesians 1:6 speaks of believers as being “accepted in the Beloved”. The inspired apostle does not say “accepted in Christ”, or “in the Lord Jesus”, although that would be a precious thing, but rather “in the Beloved”. This title emphasises the love that exists between the Father and the Son and it is in that sort of atmosphere of love that the believer finds acceptance with God. And not only so, but all that the Father finds delightful about His Son is attributed to the believer, in the gracious dealings of God.

The word “accepted” as used in Leviticus 1:4, may also very well be translated “be pleased with”. Hence when the word came from heaven to Christ as He emerged from the waters of the Jordan, “this is My beloved Son, in whom I am well-pleased,” Mathew 3:17, He was marked out by God as the One He fully accepted. The words came to distinguish Him from all others, even though they had come to John to repent and be baptised. It is not to these that the word from heaven comes, even though God had said through the psalmist “the saints that are in the earth…in whom is all my delight,” Psalm 16:3. There is One who is fairer than these and He receives the Divine approval of thirty private years, as the word from heaven comes to Him, and to Him alone.

In Matthew 12:14-21 the Beloved is found amongst the Pharisees who criticise His work. But Matthew is able to quote God‘s words through Isaiah, “Behold My servant,” for He is doing the works of Him that sent Him. If they seek to drag Him down, God says “whom I uphold”. If men vote for His death, God says “Mine elect”, and if they condemn and complain, God says, “In whom My soul delighteth”. Thus His Father counteracts and contradicts the wicked dealings of scornful men with regard to His Beloved.

Another instance of God’s relationship with His Beloved is found in Luke 9.28-36. There upon the Mount of Transfiguration, the Lord is found amongst the saints, both of the Old and New Testaments. Each of them had a strong character, Moses being renowned for his meekness and faithfulness, Elijah for his determination and persistence, Peter for his zeal and energy, James and John, the sons of thunder, for their strong feelings and their patience in suffering. To none of these does the word “I am well pleased” come, only to Christ, who excelled them all in these characteristics. Each of them had unusual features about their death. Moses, for instance, (who should have taken the people into the land), had died and been buried by God outside the lan, because of his disobedience to the command of God, Deuteronomy 34:5,6. But Christ died in obedience, John 10:18; Romans 5:19 and subsequently entered in to the place to which He shall at last bring His people, even heaven itself. Elijah had a remarkable exodus from this world, for “there appeared a chariot of fire…and Elijah went up by a whirlwind into heaven,” 2 Kings 2:11. But still it remains true, that “no man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven,” John 3:13. For there is all the difference between being rapt to heaven by Divine power, as Elijah, and ascending of one’s own authority, as Christ. Then again, the death of Peter was described by the Saviour Himself in John 21:18,19, as the death of an old man, and unwilling, in contrast to His own, which, although in the midst of His years, was one to which He pressed willingly. And as for James and John who declared they could drink of the cup of suffering that Christ would drink, and be baptised with His baptism, they could certainly be the first to say that their Saviour suffered much more than they could have endured. No wonder it was His decease that they spoke of upon the mountain!

Then again, Moses and Elijah represent the Law and the prophets through whom God had spoken in the Old Testament, whilst Peter, James and John represent the writers of the New Testament. But despite their importance in this connection, the command, “Hear Him” comes from heaven with regard to Christ alone, for the voice of the prophets in both Old and New Testaments, and the voice of the Law are His voice. No wonder that when Peter sought to put the Lord on the same level as Moses and Elijah by making them each a tabernacle, the bright cloud overshadowed them and “they saw no man, save Jesus only,” Matthew 17:8.

In the instances cited, then, the Beloved is separated from either the saints or the scorning sinners by the approving word from heaven. In Ephesians 1:6, however, He is deliberately associated by God with His people. They find themselves sharing the acceptance that God’s Son enjoys with His Father. And all this as a result of His sacrificial death on their behalf, for the apostle goes on to write of “redemption through His blood”, Ephesians 1:7.

1:5 And he shall kill the bullock before the Lord: and the priests, Aaron’s sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation.

The idea behind the word atonement is that of cover or shelter Thus the animal sacrifice is said to cover or shelter the one who offers it. Having sinned, Adam and his wife realised that they were no longer what they had been, or what they might have been, for they sought to cover themselves with aprons of fig leaves and to shelter amongst the trees of the garden. But they were taught of God that there was only one way to be covered and sheltered, as He made for them two coats from one skin, sacrifice having been made, Genesis 3:7,8,21. In this way they learned that only by means of a life laid down on their behalf could they be acceptable in the Divine Presence. But the coats of skin are only an illustration of the character and excellencies of Christ which were manifested perfectly in His life, and attributed to believers because of His death for them.

There were three vital parts to any animal sacrifice, and they find their counterpart in the sacrifice of Christ. There was the killing of the animal, the consequent shedding of blood, and then the burning in the fire. Because of his shortcomings, (and all come short of the glory of God, Romans 3:23), the life of the offerer had been forfeited, and he had no right to continue to live upon the earth. He therefore needs to bring an animal that will die instead of him, that he might continue upon the earth The man’s past, however, has still not been dealt with, for although the animal has died his death, his shortcomings are still on God’s record and “God requireth that which is past” Ecclesiastes 3:15. Hence blood needs to be shed in atonement on his behalf. But if the animal victim is to be accepted as his substitute, then it must be able to endure the fiery test of the flames of Divine Holiness; for if God is going to accept the offering, and through it the person of the offerer, then He must do so on a holy basis. We often forget the intensity of Divine Holiness, that infinite separateness from all that is evil. In Isaiah’s vision, in chapter six of his prophecy, just the mention of the subject of God’s holiness by one seraph to another was enough to make the posts of the doors of the temple move. If then those flames of holiness can feed upon the parts that have been laid upon the altar, and if the smoke of the burning is one of sweet-savour, with no noxious fumes intermingling, then indeed Divine holiness is satisfied, and Divine requirements have been met.

Now what was foreshadowed at the altar, was fulfilled at Calvary. For Christ has died, his blood has been shed, and He has been exposed to the fires of God’s Holiness. And not only so, has risen again to impart the blessings of His death to those who believe. Christ has died on behalf of His people, so that instead of being swept away from the earth as sinners in Adam, they might continue before God as believers in Christ.

In addition, the blood of Christ has been shed. And that pure and holy soul of the Lord Jesus has been poured out unto death, without reserve, Isaiah 53:12 declared it would. The life (soul) of the flesh is in the blood Leviticus 17:11, and at last there was One found who was without fault, and whose life given up in sacrifice on behalf of others could be acceptable in the sight of God.

But there is more still, for the Son of God was subjected to the searching flame of Divine Holiness, with the result that there ascended to God an odour of a sweet smell, delighting His heart, and with which He could be satisfied. Strange it is, but nonetheless true, that even whilst the Saviour was accomplishing the work of sin-bearing, He was still the object of His Father’s deepest affection, continuing to be the Only-begotten in the bosom of the Father, with nothing changed as to His eternal relationship to God.

We must not think that because the Lord Jesus is said by the Scriptures to have been made sin, that this means He became a sinner, or sinful. Far be the thought! The sin-offering is expressly said to be holy; in fact, “most holy,” Leviticus 6:25,29. These words are also used to describe the innermost sanctuary of the Tabernacle. If the animal sacrifice was holy, how much more so the One who it prefigured. There was never a moment when the Lord Jesus was personally unholy, even when He was bearing the heavy load of others’ sins. So whilst God’s fiery anger consumed the sin-offering together with its accompanying sin, yet it is also true that the same fire, searching and penetrating as it was, only served to bring out the acceptableness of the burnt offering. The same fires of Divine holiness which burnt against Christ at Calvary, also served to bring out the acceptableness of His person.

Notice that the three things we have mentioned are all said to have taken place under the close scrutiny of the Lord. For the killing is “before the Lord”. The blood is said to be “sprinkled round about upon the altar,” and the parts are laid upon the altar to be consumed by the flame, and this altar is “before the Lord,” Leviticus 16:18. How reassuring to the offerer as he looked back to the occasion when he brought his sacrifice, that all had met the approval of the Divine gaze, and all had been found acceptable when tested. And how reassuring also to the believer who looks back to Calvary and sees a work which in all its aspects was acceptable in the sight of God. He need not fear that some matter has been overlooked, and when noticed will be dealt with in the future. The Scripture is clear about the sacrifice of Christ at Calvary, that “by one offering He hath perfected for ever them that are sanctified,” Hebrews 10:14.

With the burnt offering everything was upward in its tendency. The parts of the animal were lifted up upon the altar, the blood was sprinkled round about upon the altar, (and the altar being about three cubits high, this would be at eye-level), and the smoke and savour arose heavenwards. Interestingly, the altar of burnt offering was three cubits high, and three times in John’s gospel the death of Christ is spoken of as a lifting up, John 3:14: 8:28; 12:32. But with the sin-offering things were different, for the animal was burnt upon the ground, the blood was poured out upon the ground, and the flame descended to consume out of sight the offending article, sin. So there were these two aspects to the death of the Lord Jesus. In one sense His death was part of the journey back to heaven, His leaving of the world to go to the Father, John 16:28. And in another sense He was “brought into the dust of death,” Psalm 22:15, and “laid in the lowest pit, in darkness, in the deeps,” Psalm 88:6.

1:6 And he shall flay the burnt offering, and cut it into his pieces.

Next the offerer is commanded to skin the animal, and later we learn that the skin is to be the portion of the priest that offers the sacrifice on the part of the Israelite, Leviticus 7:8. The skin of the sin-offering was burnt with the rest of its flesh, so that apart from the fat that was burnt upon the altar, all was done away. In the case of the burnt offering, on the other hand, there is that which remains to be used by the priest subsequently, so that the desire of the individual offerer to present a sacrifice not only gratifies God and is the means of the man’s acceptance, but it goes towards the maintenance of the priesthood. We note from 1 Peter 2:5 that all who are born again are priests to God, so in the present era the offerer and the priest are one and the same person, engaged in the presentation of spiritual sacrifices, not animal ones. We can easily see from these things that the spiritual exercises and desires of the individual believer all tend to the maintenance and development of priestliness, so that, when met together as a holy priesthood, the sense of having a share in what has satisfied God’s heart so fills the soul with gratitude, that true and fervent worship is fostered. May it be that our personal exercises result in something which we can value as priests, and which we may make our own. To think that we are allowed to share God’s thoughts about His Son!

Note that the priest took to himself only that skin which was from the animal he had dealt with, as we learn from Leviticus 7:8. Spirituality is not contagious. Nor can it be developed by another on our behalf. It can and must come only through intense and disciplined exercise of heart, as 1 Timothy 4:6-16 indicates. One of the reasons why there may be barrenness at the gatherings for worship, is that there has not been during the previous days the development of spiritual qualities. Let us not think that godliness is some sort of mantle that may be put on at the entrance to the meeting-place. We may assume pious attitudes and use pious expressions, but the God with whom we have to do reads the heart. He hates hypocrisy, the putting on of a mask of respectability and pseudo-spirituality, and His word to the hypocrite now is the same as it was in the days of Christ’s flesh “Woe unto you…hypocrites!” Mattew 23:13.

The word used for “flay” in Leviticus 1:6 is the same as that which is used of the “stripping” of Joseph’s coat of many colours from him, Genesis 37:23. Alas, there have been, and are, those ready to strip the coat of many colours from the Greater than Joseph. They have no appreciation of the varied features of the character of Christ, which like Joseph’s coat, mark Him out as the firstborn, the beloved of His Father, Genesis 37:3; 48:22; 1 Chronicles 5:2. There were those like this at Colosse, calling themselves Gnostics, “knowing ones”, who sought to deprive Christ of His distinctive glories and unique character. Paul responds positively to their evil threat by reminding the Colossian believers of the titles which belong exclusively to the Lord Jesus, such as God’s dear Son, Image, Firstborn, Creator, Upholder, Head, The Beginning, the Pre-eminent One, the One in Whom dwells all fulness, Colossians 1:12-19. A coat of many colours indeed!

But it was with different intentions that the offerer stripped the hide from his bullock. This action began the process of exposing the inner perfections of the animal, so that every part might be tested by the flame of the altar. If all met with Divine approval, then the man was accepted in the value of his substitute. We may be sure that what was true of the man’s bullock, is also gloriously true of the Lord Jesus, for no part of His person needs to be hidden from view, no part of His life fails to meet with God’s full and unreserved approval. There were no aspects of the person of Christ that were unacceptable, and it is in the value of such an offering that the believer has God’s full and unreserved approval too.

1:7 And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:

Next we come to a part of the ceremony needing a considerable degree of intelligence and skill, to so separate the parts of the offering that they might be exposed to view upon the altar for the eye of God. By this means the inner excellence of the animal was revealed. Externally there must be no blemish, but there must be corresponding perfection internally also. Whilst there might be many animals able to stand this test, there was only one person. Only He could utter the words of Psalm 139:23,24 with perfect freedom. The psalmist had said, “Search me, O God, and know my heart: try me, and know my thoughts:” All, including the psalmist, would have to admit to grievous shortcomings after such an examination, but not the Lord Jesus.

What a privilege to come as worshippers to the Father and “rejoice in Christ Jesus,” Philippians 3:3; to have that spiritual intelligence to speak to Him concerning the varied aspects of His matchless person. Not that God does not already know, of course, but He delights to have the appreciation of His people. As Joseph said, “Ye shall tell my father of all my glory,” Genesis 45:13. Laban’s sons reckoned glory in terms of what a man had acquired for himself Genesis 31:1. (The only other mention of glory in the book of Genesis which covers over two thousand years of human history). But Joseph’s glory lay in what he was able to be and do for others, as the ‘saviour of the world’, the meaning of his name in Genesis 41:45.
This exercise cannot be carried out mechanically, but must be spontaneous, and the outcome of a life lived in the enjoyment of what Christ truly is. Contemplating Him with holy wonder, we shall develop in the heavenly art of appreciating His varied features, each one of which is finely balanced and perfectly integrated with the other. We shall never find a flaw or a short-coming in Him of whom the Father said, “in whom I am well-pleased”. Looking within, the Father saw everything that He sought for in the way of moral excellence.

The fire of the altar was never to go out, Leviticus 6:13. So what are we to understand by the putting of fire upon the altar? Is it not that the priest was to bring burning embers onto a vacant space on the altar ready for the burning of the sacrifice? Exodus 27:3 speaks of the fire-pans and the shovels by which this may have been done. This was a holy exercise, to handle fire which had originally come down from heaven from God. It was not something to be done lightly, with a careless attitude. Even the seraphim in God’s presence cannot directly handle the fire of the altar, but must needs use tongs, Isaiah 6:6. Should not the Christian priest therefore fear lest he become over-familiar in the presence of God? Let us remember that He who is equal to the Father ascribed holiness to God in the words, “Holy Father,” John 17:11. Is this not the prime example of the way to handle the fire of Divine Holiness? Christians should respond to that word, “Let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire,” Hebrews 12:29.

Nadab and Abihu, the sons of Aaron, found that God was indeed a consuming fire, for when they offered that which was strange in the presence of God, then “there went out fire from the Lord, and devoured them,” Leviticus 10:2. They had erred in the use of fire and paid the price for so doing. And let us not think that because we live in an age marked by grace, that we may abuse our priestly position by not giving God the reverence due to His Holy Name. Our God is, (not just was in the law-age), a consuming fire. A case in point is the use of “You and Yours” in addressing Deity. If there were no alternative in the English language whereby the Person of God could be sanctified in our speaking, then there might be an excuse. But in fact the practise of addressing God with the words “Thee and Thou” is one which is easily learned, and presents no real difficulty to the spiritual mind. The same principle applies to the use of so-called translations of the Scriptures which adopt the modern form of address to God. For this reason, and for other strong reasons besides, they should be whole-heartedly jettisoned by all who wish to sanctify the Lord God in their hearts. Of course, patience may have to be exercised with regard to those newly saved, or those who have previously met with those who are not particular about these things, but patience must not be allowed to degenerate into indifference.

But if the fire came down from heaven, the wood grew up on the earth. Nonetheless it was valued by God, for in Nehemiah 10:34 it is described as a wood offering. May we suggest that the wood represents those spiritual thoughts of Christ that are available when worship in engaged in, so that the fires of true devotion may be kept burning? There were those in Israel who were known as hewers of wood Joshua 9:27. May the Lord increase the number of their spiritual counterparts, who consider it their duty to see that the fire continually burns. Such will need to renounce worldly ambitions and hopes of financial gain, but may be assured that nothing which they do to further God’s interests will be forgotten by Him “who is not unrighteous to forget,” Hebrews 6:10.

After his humbling experience when he had proudly numbered Israel, David reared up an altar on the threshing-floor of Araunah, 2 Samuel 24, where the hand of the destroying angel was stayed, and he sacrificed the oxen to the Lord, using the threshing instruments as wood for the fire. These he refused to accept as a gift from Araunah, but said, “neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing”. An important principle this, and one we would do well to follow, by ensuring that a sacrifice is really a sacrifice.

Proverbs 26:20 says that “where no wood is, there the fire goeth out”, and how sadly this may be true in the lives and gatherings of the Lord’s people. It will not be the case if there is a constant and diligent study of the Scriptures, our only source of material if our minds are to be stocked with that which will please our Father as we draw near in worship. The adoption of a regularised ritual, and of man-appointed ‘leaders of worship’, or extensive singing, is surely no substitute for the fresh thoughts of Christ which the Spirit of God is so ready to impart to the one desirous of such things, John 16:14.

1:8 And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:

Note the reversal of the order of the words in the mention of the priests in verses 7 and 8. In the one instance it is “the sons of Aaron the priest”, whilst in the other they are described as “the priests, Aaron’s sons”. In the one their descent as sons is in view, in the other their dignity as priests is emphasised. These two things are presented to us by the apostle Peter as he writes about the Christian priesthood in his first epistle. He uses various expressions which lead us to think of these two aspects of the believer as a priest. For instance, in the first chapter, he writes of “being begotten again,” verse 3, of “obedient children,” verse 14, of “calling on the Father,” verse 17, of “being born again, not of corruptible seed (offspring), but of incorruptible,” verse 23, and in the second chapter of “new-born babes,” verse 2, and of a “chosen generation,” verse 9.

We learn from these phrases, coming as they do in the context which deals with Christian priests, that all who are truly born again are priests unto God, without exception. How successful has Satan been for so long! Centuries of the Christian era have rolled their course and the generally accepted idea amongst the ranks of professed believers has been that priesthood is the reserve of the clergy, who act for the laity in the presence of God. This is not Christianity in action, it is Judaism, with pagan overtones. No doubt through the age there have always been those who have appreciated the truth, and have enjoyed ministering to the heart of God in private, but the public image of Christianity has been one of a priestly class acting vicariously for others.

There is no need for any of us in our day to follow the trend. We need to clear our minds of any notion that the ordinary believer is under-privileged and has no right to act in God’s presence without assistance. As believers we need to ensure that the circumstances in which we meet for worship do in fact foster the free exercise of our birthright.

As we have suggested, priesthood is not only a matter of descent, but of dignity also. So we find Peter describing priests as “laying aside all malice,” 1 Peter 2:1, as “chosen”, “royal” and “holy”, and as “a peculiar people,” (that is, a people for God’s own possession), and as those who “show forth the praises of Him who hath called you out of darkness into His marvellous light, 1 Peter 2:9. Darkness surrounded the top of Sinai when the Law was given, Hebrews 12:18, but believers have not been called by God into darkness, but rather, have been invited to draw near into the marvellous light of His glorious presence. What more dignified position could possibly be given them? And not only this, they have the holy privilege of seeking to display His excellencies. Priests under the law wore garments of glory and beauty, Exodus 28:40. How much more should priests under grace “put on the Lord Jesus Christ,” Romans 13:14, having “put off all malice,” 1 Peter 2:1. So shall His glory and beauty be displayed in this world of shame and dishonour.

So it is that in the full dignity of their office the priests handle the sacrifice and lay the parts in order. The two parts mentioned in this verse being the head and the fat. The head is that member which controls the rest of the body and therefore speaks of the mind and the intelligence, whereas the fat of an animal constitutes its stored-up reserves of energy. The word used for “fat” is not the same word as is used in connection with the peace offering, where particular concentrations of fat in the body of the animal are in view, but rather, the grease which occurs throughout the entire body. So we have in these two items that which affects the whole of the rest of the body. The mind governing the action and reaction of every part and the fat supplying reserves of energy to the whole.
Do we not see in Christ the perfect combination of intelligence and energy? His was no “zeal without knowledge” Romans 10:2, but He was ever governed by an intelligent insight into the will of His Father. How often we read in John’s Gospel of “Jesus knowing” and such references as John 2:24; 3:11; 4:1; 5:6; 6:15; 7:29; 8:14; 11:42; 13:1,3; 13:11; 18:4; 19:28, would well repay further study. The basis of this awareness was His knowledge of the Father Himself. John’s testimony was that “no man hath seen God at any time; the Only-begotten Son, which is in the bosom of the Father, He hath declared Him,” John 1:18. The verb John uses means to see with the eye or with the mind and both these meanings find their place here. For it is certainly true that no man has physically seen God at any time, nor has gained full insight into the nature of God, but this Christ claims to have, as the Only-begotten of the Father. In His earthly ministry He imparted this knowledge through the words He spoke, telling men things about God of which the Law could never have informed them, see John 1:17. As the Only Begotten in the Father‘s bosom He tells out the heart of God, and as the Word, He tells out God‘s mind. It is this knowledge of the Father that governed the activities of the Lord Jesus, as in the language of the type we are considering, the head and the fat were together. May the Lord grant that as His people, in our measure, we may combine knowledge with action, that Mary-like, we may sit at His feet and learn of Him, and Martha-like, may busy ourselves in service for Him, Luke 10:38-42.

Let us never despise knowledge. It is true that the apostle Paul wrote “knowledge puffeth up,” 1 Corinthians 8:1, but the context will show that he meant knowledge without love. May the apostle’s prayer for the Ephesians be answered in us too, that the Spirit of God in His character as the Spirit of wisdom and revelation, may so affect us, that the eyes of our understanding may be enlightened, as we develop in the knowledge of Himself, Ephesians 1:17,18. The word the apostle used for “enlightened” is the one from which the English language derives ‘to photograph’. Just as light passes through the ‘eye’ or lens of a camera onto the sensitive film at the back, producing an impression of the object focussed upon, so believers, as they concentrate on the things of God and as they allow the Spirit to do His work of revealing Divine things, 1 Corinthians 2:9,10, will find that their souls are flooded with the light of the knowledge of God, and permanent impressions are thereby produced.

A further lesson is apparent from the verse under consideration, for we read that the head and the fat were to be laid in order. Does this not mean, in the absence of any indication otherwise, that these items were to be arranged on the altar in the same way as they were distributed through the animal’s body? Thus there was a Divine order about the sacrifice as it lay upon the altar, for the Creator of the animal had distributed the parts as He willed, and now they are found in that same order in sacrifice. It is well for Christian worshippers if they are able to intelligently review the person of Christ in God’s presence so that He is reminded afresh of those features in the life of Christ which were found there in an order and arrangement which satisfied His desire. This order was never disturbed, not even in death, for whilst all around there was uproar and turmoil, there was a calm repose about the bearing of the Lord Jesus, even when He was under the most extreme pressure of abuse, injustice and pain. Never at any time were Divine principles jettisoned, or Divine commands flouted. Always there was an energetic accomplishment of the will of His Father, in accordance with His perfect insight into that will as the Son.

Thus the fat that the animal would ‘burn up’ to supply it with energy during life, is now burnt up upon the altar to assist the action of the fire. Correspondingly, the energy of the life and ministry of Christ are matched by the enthusiasm of His sacrificial death. In fact, one of the words used in the New Testament for sacrifice is “thusia”, from which comes the English word for enthusiasm.

Again two parts of the animal are mentioned together, one being internal, the other external. In this respect they are like the head and the fat. Every aspect of the person of Christ was alike pleasing and acceptable to His Father, whether during thirty largely secret years or three and a half years of public ministry. Whether days of preaching and healing, or nights of praying. Whether closeted with His own in the Upper Room, or discoursing amongst the throng in the Temple Courts. Whether welcomed by the multitude with their hosannas, or hounded to death with their blood-thirsty cry. The ‘unseen years’ were pleasing to God, for at the end of them the word of approval came to Christ on the banks of the Jordan. And the public years were alike satisfying to God’s heart, for again there came the word from heaven to the Lord when He was upon the “holy mount”. His death too, met with Divine approval for He was raised from the dead by the glory of the Father, Romans 6:4. The Father’s glory demanded that such a person be raised from the dead.

1:9 But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord.

What are we to glean from the fact that the water needed to be applied to both inwards and legs in the burnt offering, thus cleansing away any defilement that would make it unfit to offer? Was there defilement with Christ that needed to be washed away before He was acceptable as a sacrifice? Far be the thought! The reverse is the case, for He was “ready to die from His youth up,” Psalm 88:15. John the Baptist could look upon Jesus as He walked and say “Behold the Lamb of God!” for He was fit and ready even then, although the right time had not come. Peter, John and Paul when they allude to the sinlessness of Christ, do so in connection with His sacrificial work. “Who his own self bare our sins in His own body on the tree”, “Who did no sin” 1 Peter 2:24,22. “And ye know that He was manifested to take away our sins; and in Him is no sin” 1 John 3:5. “For He hath made Him to be sin for us, who knew no sin,” 2 Corinthians 5:21. So the writers of the New Testament are united in their testimony regarding the sinlessness of the appointed sacrifice.

So what is the washing indicating to us, since it is not the idea that Christ had defilement needing to be purged? It is the lesson of contrast. When the animal provides a comparison with the person of Christ, then we may draw the comparison, but when a certain detail, because of the nature of things, supplies contrast, then the lesson must be drawn from contrast. We see this done constantly in the Epistle to the Hebrews, with its inspired commentary on the Levitical system. For instance, Aaron and Christ are both spoken of as priests, and as such are compared. But they are also contrasted, for whilst Aaron was of the Levitical order, Christ’s priesthood is after the order of Melchizedek. Again, both the bodies of animals and the body of the Lord Jesus are spoken of as sacrifices, thus affording interesting comparisons, but they are also seen in sharp contrast, both in nature and effect.

Applying this principle, what do we learn? The ceremonial washing of the animal was to make it typically, what Christ was actually. He alone of all men that have walked upon the earth was both inwardly and outwardly pure. He was no whited sepulchre, appearing beautiful outwardly, but within full of dead men’s bones and of all uncleanness, Matthew 23:27. No defilement found its rise in His heart, nor could the pollution of this wicked world gain an entry from without. Conceived in the virgin Mary by the action of the Holy Spirit, He was free from that fallen nature which all other men inherit from their federal head Adam. Free also from the state of sin which possession of that fallen nature entailed, and free from its tendency to sin.

So it was that the “Holy thing” which was born of Mary was called the Son of God, being totally separate from this world, Luke 1:34,35. Whilst all other men are “of this world,” He was “not of this world,” John 8:23, not sharing its corrupt life, not “of it” in any sense at all. This truth has its implications for believers as well, for the Lord Himself described believers as “not of the world, even as I am not of the world,” John 17:14. Crucified with Christ to cut them off from the life of Adam’s world, and born from above to give them a share in the life of heaven, they have the joy of fellowship with the Father, and with His Son, Jesus Christ, Romans 6:6; Galatians 2:20; 1 John 1:1-4.

The Burnt Offering: Part 1

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“For I desired mercy, and not sacrifice; And the knowledge of God more than burnt offerings.” Hosea 6:6.

“And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.” John 17:3.

INTRODUCTION
“But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.”

These are the words of the apostle Paul to Timothy, his son in the faith, as recorded in 2 Timothy 3:14-17. The Scriptures referred to in particular are those of the Old Testament, which the Lord Jesus explained to His disciples on the road to Emmaus- “And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself.” Luke 24:27. Such was the effect of the unfolding of the Scriptures, that with hearts burning with love to Christ, they retraced their steps with a resolve to communicate their new-found knowledge and understanding to those of like mind.

Thus whether it be to make wise unto salvation, to instruct the unlearned, to fully equip the man of God, or to rejoice the heart, the Scriptures are truly profitable. May it be that the Christ of whom they testify, John 5:39, may become increasingly precious to all who may read these words.

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE BOOK OF LEVITICUS CHAPTER 1, VERSES 1 TO 3

1:1 And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,
1:2 Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle, even of the herd, and of the flock.
1:3 If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord.

SETTING OF THE CHAPTER
Leviticus chapter 1 is the beginning of a book in which God set out the way in which He desired the nation of Israel to serve Him. In chapters 25-40 of the preceding Book of Exodus, God had given details to Moses as to the construction of a Tabernacle, a holy building in which Israel’s priests were to function before Him. It is from this now-completed tabernacle that the Lord speaks to Moses, who, as the people’s representative and mediator, was responsible to pass on God’s requirements. This he did in the form of the Book of Leviticus.

STRUCTURE OF THE CHAPTER
This is very simple, for the passage may be divided into three. The first section, verses 1-9, is concerned with the offering of bullocks, the second, verses 10-13, with the offering of sheep and goats, the third, verses 14-17, with the offering of doves and pigeons.

SECTION 1 VERSES 1-9 THE OFFERING FROM THE HERD

1:1 And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,

Thus begins this most important and instructive portion of Scripture. The nation of Israel was described as God’s son, Hosea 11:1, and when He was about to call that son out of Egypt, He said to Pharaoh through Moses, “Let My son go, that he may serve Me,” Exodus 4:23. Having been called out of Egypt by blood and by power, the aspiration of Israel was expressed in the words of their song, “He is my God, and I will prepare Him a habitation,” Exodus 15:2. They made good their intention, and the tabernacle was built, and the glory of the Lord filled the place.

It was from such a glory-filled sanctuary that God called Israel again, this time for worship. If they respond to this call, it must be in a way which satisfies God’s glory, for there is no room left in the tabernacle for man’s glory. As the psalmist would say centuries later, “in His temple doth every one speak of His glory”, Psalm 29:9. Only by taking heed to the Divine instructions will Israel offer “an offering in righteousness”, Malachi 3:3.

Christians too, have been “called out.” Not from a particular country, as Israel was, but from the world-system into which they were born, that they might offer up spiritual sacrifices acceptable to God by Jesus Christ, 1 Peter 2:5. The epistle to the Hebrews describes Israelites as they came near to the altar with their sacrifices, as worshippers, 10:1,2. Thus there is a very real connection between sacrifices and worship. The Lord Jesus Himself said “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him.” John 4:23. It ought to be the concern of every true believer therefore to seek to satisfy this desire of His Father’s heart. The Lord still calls; this time from the heavenly sanctuary, that His purged worshippers may bring to Him their appreciation of His Son. Let us remember that solemn word from the Lord: “None shall appear before Me empty,” Exodus 23:15.

1:2 Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle, even of the herd, and of the flock.

We must acquaint ourselves, when considering this and subsequent verses, with the differing characters of the offerings detailed in Leviticus chapters 1-7. Their order is significant. First of all comes the Burnt Offering, of which no part was eaten, and then follow the Meat or Meal Offering, the Peace Offering and the Sin Offering. Standing at the head of the list, therefore, is the offering that did not build up the offerer, but which was wholly for God. And thus an important lesson is emphasised, for God’s demands must be paramount in all Christian activity, whether worship, walk, or work. He alone has the right to dominate the affairs of the believer, to impose Himself, to accumulate honour, to draw attention to Himself. No saint, however well-known, has the right to do these things, and he attempts to so assert himself at his spiritual peril, for “pride goeth before destruction, and a haughty spirit before a fall,” Proverbs 16:18.
All of our intentions and actions must be governed by the truth expressed by God in the words, “My glory will I not give to another” Isaiah 42:8. He is a jealous God; jealous for His people’s allegiance and their full attention. He has the right to claim all for Himself, and this He did in olden times in the burnt offering. All, that is, except the skin of the animal. And the exception proves the rule. For what is the skin of an animal if it is not the outward display of inner excellence? Did not the gloss, the sheen, the rich texture of the coat of the animal indicate inner well-being, glowing good health, freedom from infirmity? Truly the perfection of the animal found its expression in the skin. So even when a priest took the skin of the burnt offering, as we read he did in Leviticus 7:8, he was not really taking anything for himself; he was, on the contrary, acknowledging his own personal inadequacy, which could only be remedied by an acceptable offering and its death. This reminds us of the Christian’s duty to “show forth the praises (virtues, excellencies) of Him who hath called you out of darkness into His marvellous light,” 1 Peter 2:9.

But what is the offerer saying when he brings one of the prescribed offerings? In the burnt offering is declared the fact that the offerer is personally unacceptable to God, and therefore must bring an offering for his acceptance. The meal offering declares that the mans life is unsatisfying to God, and hence he must bring flour, the support of life (see Deuteronomy 24:6), as a meal to satisfy God. Man is by nature uneasy in the presence of God, Genesis 3:8, but when that uneasiness has been dealt with, he may bring a peace offering. Man is unrighteous, by nature and by practice, and therefore stands in need of a sin offering. What he is, and what he has done, both call forth the fiery anger of a sin-hating God, but Divine mercy makes provision, so that the fire consumes the sin offering and not the sinner.

Can it really be that God is fully satisfied with the presentation to Him of the bodies of beasts? Is this His final word on the matter? Do not these verses point to a more wonderful offering? Even to the one offered by Him who said as He came into the world, “Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me: in burnt offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo I come (in the volume of the book it is written of Me,) to do Thy will, O God,” Hebrews 10:5-7. The animal sacrifices were God’s will for the time then present, but His ultimate and final will is to bless men on the established basis of the offering consisting of the body of Jesus Christ once for all, Hebrews 10:10. So when Christ came into the world He is presented to us by the writers of the four Gospels as the only one fit and qualified to go to the place of sacrifice, and to give God the utmost pleasure in so doing.

John records that purging of the temple which took place near the beginning of Christ’s public ministry, when He expelled the oxen, the sheep and the doves from the temple courts. These being, of course, the same three classes of offering that might be brought as burnt offerings. Thus is seems as though the Lord is saying at the very outset that He will “take away the first, and establish the second,” Hebrews 10:9, knowing full well that in those burnt offerings God had no pleasure.

We must note the significance of the fact that in Leviticus chapter one we have three distinct parts to the ritual, namely (i) the part played by the offerer, (ii) by the offering and (iii) by the priest. Why, we may well ask, are they all needed? In seeking to answer this question we must remember that the Divine ideal was that the whole of the nation of Israel, in covenant relationship with God, should be a kingdom of priests, Exodus 19:6. However, that covenant, like the tables of stone, was broken at the foot of Mount Sinai, and instead of bringing a bullock to God in worship, they bowed down to a golden calf in idolatry. Thus they “changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever, Amen,” Romans 1:25.

As a consequence, Aaron and his sons were appointed to act as intermediaries, being ordained of God “for everything of the altar, and within the veil,” Numbers 18:7. The Israelite, then, whilst he brings his offering, and does certain things to it near the altar, is not allowed to officiate at the altar.

Does not this plainly indicate to us that the Levitical system was imperfect? Or as the writer to the Hebrews puts it, weak and unprofitable, Hebrews 7:18. The common Israelite can neither attend to the altar, nor enter within the veil. The very fact that he needs a priest to stand between himself and God is a pointer to the shortcomings of the law-system, “for the law made nothing perfect,” Hebrews 7:19.

Summarising, we may say the following:
The offering was suitable, but did not willingly come to the altar, being an unintelligent animal. The offerer was willing to come to the altar, but was unsuitable. The offerer, although willing to come to the altar, is barred from officiating there, and his deficiency in this respect is made up by the mediating priest. Thus the deficiencies that are found in the man, are made up by the offering, and by the priest.

How different is Christ to all this! Unlike the animal offering, He is intelligent with regard to God’s requirements, and willing as well. He needs not to be driven to the place of sacrifice, but “offered Himself without spot to God”, Hebrews 9:14. Those words “without spot” tell so clearly that He is suitable as well. Nor does He need a priest to interpose between Himself and His God, for He presented Himself for sacrifice.

How different to the Old Testament procedure is the way a believer of this age is able to approach God! A better prospect is placed before him, by which he draws nigh to God, Hebrews 7:19. He does not hover anxiously at the gate of an earthly sanctuary to see if the sacrifice he brings is acceptable, and then approach just a little nearer to the presence of God to stand beside the altar, and then retrace his steps to the outside world again. Rather, he is able to enter with boldness into the very presence of God in virtue of the accepted sacrifice of Christ, and to draw near to God to offer the sacrifice of praise, the fruit of lips which confess His Name, Hebrews 10:19; 13:15. How foolish to be satisfied with the altars, priests and sanctuaries, so-called, of earth, when such a prospect is opened up to view, and the exhortation “let us draw near”, comes to us, Hebrews 10:22.

Not only were there the three elements of animal, offerer and priest in the ceremony in Leviticus 1, but there was opportunity given to bring one of five classes of sacrifice. That of oxen occupies a section on its own, then sheep and goats are grouped together, and finally, pigeons and doves.

Looking at the prescriptions in general, we may surely believe that they have something to teach us regarding Christ, for the Saviour on the Emmaus Road began at “Moses and all the prophets, and “expounded unto them in all the Scriptures the things concerning Himself,” Luke 24:27.

Shall we be content with thinking that the bullock, being presumably a rich man’s offering, was of more value than the poor man’s offering of doves? Does not this view tend to disparage the dove offering as being of little account? How may we apply that sort of idea to the sacrifice of Christ? Who will dare to suggest that there is inferior and superior with Him who doeth all things well? We are warned against this line of thought by the Lord’s estimate of the widow’s two mites, for He said she cast in more than those who cast in much, for He saw how the rich gave, as well as what they gave Mark 12:41-44. She gave in faith, and God hath chosen the poor of this world rich in faith, James 2:5.

Rather than setting one class of offering against another, it is surely better to think that in these different offerings there are presented different aspects of the sacrifice of Christ. So that in the bullock section we find an emphasis on the doing of God the Father’s will. In the sheep section there is emphasis on the will of Christ, and in the dove section, the mind of the Spirit is worked out. So that the words of Christ “I come to do Thy will, O (Triune) God” are anticipated in this chapter. It is suggested, then, that the three persons of the Godhead and their attitude to the sacrifice at Calvary are hinted at in these verses. We shall find that in each of the three sections there are things said which are not repeated in the other two, and these distinctive features will perhaps take on new meaning when considered in the light of the foregoing suggestion.

1:3 If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.

We must notice, first of all, as we begin our consideration of the details in these verses, the different expressions that are used for “offering”. When the word is used by itself, then the idea is that of an approach offering, that which is brought by one who draws near to God. The word is found in verses 2 (twice), 3, 10, and 14, (twice).

When the word offering is linked with the words “made by fire”, as in verses 9,13 and 17, then the thought is of what happened to the sacrifice after it had been brought near. And when the expression “burnt sacrifice” is used, as in verses 3, 4, 6, 9, 10, 13, 14 and 17, then there is emphasised what happened to the offering after it had been brought near and subjected to the action of the fire, for there ascended to God what is described as a sweet savour, and thus the words “burnt sacrifice” may equally well be translated “ascending offering”.

Perhaps this is a suitable juncture to notice a fundamental difference between the burning of the burnt offering, and the burning of the sin offering, for the words employed in each case are different, and are also instructive. We might summarise the difference between the two by saying that whereas in the case of the burnt offering the fire made the offering, for it is described, as we have seen, as “an offering made by fire”, in the case of the sin offering the fire may be said to unmake, or destroy the offering. In the former, the fires of Divine holiness only served to enhance and draw out the excellence latent in the offering, whereas in the case of the sin offering the fires of Divine anger against sin utterly consumed the sacrifice as it was burnt up without the camp.

In the case of the burnt offering the word means “burn as incense”, emphasising that the odour of the sacrifice as it was subjected to the action of the fire was a sweet savour to God, a smell from which He derived satisfaction, and in which He could rest. The burning of the sin offering on the other hand was a burning designed to dispose of the offending article, in this case sin, which God cannot tolerate in any way.

Praise God! there is One, even His Own Son made flesh, Who, when subjected to the Divine fire at the Calvary, not only yielded to God the incense of utmost moral worth, but who, at the same time, could satisfy the righteous demands of God against sin.

To return to the Burnt offering, however, with its progress of thought from the initial approach, then the fire causing a sweet savour, and then that savour ascending to God in heaven. In John’s Gospel there is a three-fold mention of ascending to heaven. Each time it is the Lord Jesus speaking. In John 3:13 He says, “And no man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven.” In the expression “which is in heaven”, the Lord Jesus indicates that His proper dwelling place is in heaven, and even whilst found here upon the earth as the Son of Man (a title which connects Him with the earth), heaven is His home. Hence He can tell Nicodemus, from direct and present experience, of “heavenly things,” John 3:11,12. See also John 3:31,32; 5:19; 8:38. There may also be an allusion to the words of Daniel 7:13, where the Son of Man is viewed by the prophet as being in heaven, and receiving universal dominion from the Ancient of Days, as He is brought near before Him. Thus the Lord Jesus, whilst speaking to Nicodemus, is conscious of acceptance in God’s presence in heaven, and is confident that, when the time comes, the heavens will receive Him.

The second reference is found in that chapter which contains Christ’s discourse on the Bread of Life, prompted by the miraculous feeding of the 5,000, with its reminders of God’s provision of the manna when Israel were travelling through the wilderness. Just as the Israelites, when they came out of their tents on the first morning the manna came, had said “What is it”? so in John 6:42, when Christ the true Bread had come down from heaven, they said “Is not this Jesus, the son of Joseph, whose father and mother we know”? thus betraying the fact that they did not really know who He was. In response, the Lord Jesus asks, in John 6:62, “What and if ye shall see the Son of Man ascend up where He was before?” And if they had not believed Him when He spoke of having come down from heaven, what would they do if He ascended back to where He came from? They would not believe that either, for these things are spiritually discerned, and man cannot profit from the flesh and its reasonings, John 6:63. During Israel’s wilderness days, a pot of manna was laid up in the presence of God, unseen by the majority of the people of Israel, so the Lord Jesus would be “laid up” in the presence of God, unseen by the majority of men. For only the believing few can say “We see Jesus”, Hebrews 2:9.

The third reference has to do with the then-future, when the Lord Jesus, having risen from the dead, was about to ascend to His Father and God. “Touch Me not; for I am not yet ascended to My Father,” John 20:17. “Go to my brethren”, said He to Mary, reminding us of the quotation that is found in Hebrews 2:12, “I will declare Thy name unto my brethren”. Reminding us also of His declared intention in John 17:26 of making known the Father‘s name to His own, that they might enter into the good of what that name reveals.

What do Christ’s brethren learn about the character of God ? Firstly, the Lord says, “My Father and your Father”, indicating that the loving relationship which the Lord Jesus enjoyed with His Father whilst here upon the earth, may also be known by those who can call Him Father also.

Secondly, “My God and your God,” indicating that the strength and resources which were available to Christ when here below, are guaranteed to those who follow Him in the path of faith and dependence. For did He not say, “I was cast upon Thee from the womb: Thou art my God from my mother’s belly”, Psalm 22:10? Thus from the very first moment of conscious existence as a man, the Lord Jesus is said to be absolutely dependent upon God, with no suspicion of the independence and self-sufficiency which are the hallmarks of Adam and his race.

What a privilege to pass through this world in an attitude of dependence upon God, even as Christ did. The apostle Paul knew something of this when he wrote to the believers of his day, “My God shall supply all your need according to His riches in glory by Christ Jesus”, Philippians 4:19. May the Lord grant that His people know increasingly the love of Christ’s Father and the support of Christ’s God.

But why should these things be linked to the ascension of the Lord Jesus? Is not one reason the fact that He ascends to act as advocate with the Father 1 John 2:1, maintaining us in the good of our relationship with our Father; and He ascends, also, to act as High Priest in the presence of God for us Hebrews 9:24, to maintain us as those who confess that they need Divine resources?

This three-fold mention of “ascending” is all the more remarkable when we remember that John does not give to us any historical record of the return of Christ to heaven, but in the place where we might expect to find it, we find the Lord Jesus referring to His return. It is as if His going away was a foregone conclusion. At all times the Lord was suited for the presence of God in heaven, and if He went away, it would be followed by His sure return, that those made fit for heaven by His sacrifice, might be escorted there also. For His “touch Me not”, indicates that His people of this present age are linked to Him, not in any earthly way, but rather are joined to Him as He is in heaven, as expressed in Ephesians 2:5,6- “quickened together”, “raised up together”, “seated together in heavenly places in Christ Jesus”. His coming for us guarantees that just as we are in heavenly places in Him now, so we shall be in heavenly places with Him then.

Psalm 50.9 indicates that the bullock is taken out of the house, so it is a domesticated animal, not a wild one. There was nothing permanently suitable in the houses of the men of Israel, so out of the Father’s house in heaven comes One who will satisfy Him infinitely. His words were, “I came forth from the Father” John 16:28. And He pressed ever onward and upward to the Father again, via the place of sacrifice, and by His work at that place made it possible for His own to occupy the “many abiding places” in the Father’s house on high.

Significantly enough, the symbol for the first letter of the Hebrew alphabet is an ox, and that for the last letter, a cross; thus the greatness and scope of His work are enshrined in the very letters used in the writing of the Old Testament. Just as the greatness of His person is enshrined in the letters used in the New Testament, for He is the Alpha and the Omega, beginning all, and Himself the Beginning, Colossians 1:18, and consummating all, and Himself the Consummation. Revelation 22.13.

Something of the determination of the Lord Jesus is indicated by the stipulation that the sacrifice must be a male, emphasising energy, and the active side of things. Those who breed animals have a saying that “the ram is half the flock, the bull is half the herd,” for the nature, character and productive capacity of these two animals has far reaching effects on the rest of the flock or herd. Consider then, how great a sacrifice is involved in giving up this animal. Indeed, in verse 5 the word for bullock is literally “son of the herd”, an expression indicating an animal deserving of special notice, one that all the cows in the herd would be proud to own as her son. What an act of devotion on the part of an Israelite to give up this “son”.

But this is but a faint picture of the sacrifice which God the Father made when He “spared not His own Son, but delivered Him up for us all,” Romans 8:32. The sacrifice by Abraham of his only-begotten son Isaac, in the land of Moriah, (the word Moriah means “the vision of the Lord”), gives us vision and insight into what God was minded to do centuries later at Calvary. Well might Abraham call the place “Jehovah Jireh”, a name which can mean either “The Lord will see”, or, “The Lord will provide”. For the Lord could see in Abraham’s act of devotion a rehearsal of what He Himself would later do, when He would provide the required sacrifice. And Moses adds the inspired comment upon all this in Genesis 22:14 when he says “as it is said to this day, In the mount of the Lord it shall be seen”. He envisages that others would look back to the sacrifice and think of Moriah not as the mount of Abraham, but of the Lord. Just as believers today look back to Calvary to see the Father’s love and the Son’s willingness.

Calvary is remembered not so much for what men and Satan did, although their dread conspiracy is not forgotten, but rather as the place where God was active and where every attribute of God was brought out into its full display, John 12:28; 13:31. May it be that as believers we have an increasingly deeper insight into the meaning of Calvary, that we might be prompted to a life of sacrifice ourselves. For this is the practical lesson the apostle draws from his mention of the mercies of God in Romans 12:1,2. The penning of the parenthetical chapters 9-11 has not caused the apostle to forget the tender mercy of God when He gave up His Son so freely. Nor should we forget our personal responsibility to present our bodies a living sacrifice to God.

But to return to the text of Leviticus chapter one. The male must be “without blemish”, a phrase used of the Lord Jesus in the New Testament in 1 Peter 1:19. And this introduces us to a very important, and indeed vital feature of the person of Christ, namely His absolute sinlessness. He was blamed by men for several things, such as law-breaking, John 5:18; deceiving the people, 7:12; untruthfulness, 8:13; demon-possession, 8:48; blasphemy, 10:33, but, although He was blamed, He was in fact without blemish and the Father could say from heaven on more than one occasion that Christ was the One in whom He was well-pleased. Who will dare to reverse the verdict of heaven?

Isaiah had prophesied beforehand of the attitude of the Lord Jesus in the face of all this, His attitude would be, “He is near that justifieth Me…the Lord God will help Me,” Isaiah 50:8,9. Whilst He was cursed by men, the psalmist spoke beforehand of Christ ascending to the hill of the Lord and receiving God’s blessing, and instead of the unrighteous dealings of men with the Lord Jesus upon the earth, He would be righteously vindicated in heaven, Psalm 24:3,5.

The phrase “without blemish” signifies to be perfect (everything being present) and complete, (nothing being absent). And how fully the New Testament bears out this feature of the Lord’s person. Since He Himself is perfect and complete, all He does is perfect and complete also. Indeed, unless this were so, His sacrificial work is invalid, for Leviticus 22:21 gives the Divine Law, “it shall be perfect to be accepted”. How important then is this matter of the sinlessness of the Lord Jesus, for apart from anything else, it affects the work which He did in sacrifice. If that work is in any way defective, the results are likewise defective, and there is no possibility of a standing in the presence of God for man.

True it is that the word “perfect” is used of men in the Old Testament such as Noah, Genesis 6:9, and David, but they had been made perfect by the grace of God, as David himself said, “It is God that…maketh my way perfect”, Psalm 18:32. God’s Son, on the other hand, is essentially perfect. Certainly He is described as being made perfect in Hebrews 2:10; 5:9, but these references have not to do with His personal character. The life and sufferings of the Lord Jesus have perfected or fully-equipped Him to serve His people still.

When the apostle Peter writes to servants, exhorting them to bear suffering patiently, 1 Peter 2:18-25, he reminds them of the example of Christ, Jehovah’s suffering servant, and he does so by using words taken from one of the Songs of the Servant in Isaiah’s prophecy. Isaiah had written concerning Christ, “He had done no violence”, Isaiah 53:9; but borne along by the Spirit of God, Peter extends the scope of this statement and says “Who did no sin” whether violent or otherwise. As such, it was fitting that He should not be given a grave at the foot of the cross, where doubtless the transgressors who were crucified with Him, (who had done violence), were unceremoniously flung, but rather in a clean and new tomb, amidst the fragrance of spices lovingly prepared.

Peter then, emphasises the sinless activity of the Son of God, the one-time fisherman being a man of action himself, (even if sometimes his actions were violent, as when he wielded a sword in Gethsemane!). Paul, however, the man of intellect, dwells on the working of Christ’s mind, and writes “He knew no sin”, 2 Corinthians 5:21. The Lord Jesus had no experimental or practical knowledge of what it was to sin. He knew what sin was in others, and exposed that sin, as the Gospel records abundantly show, but He was totally separate from it. The apostle John was the man of deep insight, and He probes the mystery of the person of Christ, and concludes by the Spirit, that “in Him is no sin” 1 John 3:5 and “He is righteous” 3:7, and again “God is light, and in Him is no darkness at all”, 1:5. Note John uses the word “is”, for he is writing of the being and the essence of the person of the Son of God. He does not say, “in Him was no sin”, for then we would be led to limit our thinking to a particular time. But when he writes “is” we are taken beyond a particular period to think of His person.

John wrote in a day when there were those who suggested that Jesus Christ had not come in the flesh, but only seemed to be a real man. They also taught that matter was evil, and a holy God could not have any dealings with material things on that account. John refutes this double error, for he speaks of “handling” the Lord Jesus, and labels those who deny Jesus Christ come in the flesh as anti-Christian, 1 John 1:1; 4:3. He asserts that despite His real manhood in flesh and blood, the Lord has no taint of evil, for in Him is no sin. And since He is God, John 1:1, and in God there is no darkness at all, then there is in Christ no darkness at all either.

Thus these three inspired writers urge upon us the important truth that God’s Son had no sin at all in His record, His mind, or His being, but in all things and in all ways pleased the Father well. The prince of this world came, as Christ said he would, John 14:30, and derived no satisfaction at all from Him, for Satan delights only in evil. The Father, on the other hand, who delights only in good, found everything He sought for in His Son, for He is righteous, 1 John 3:7; pure, 1 John 3:3; and holy, Acts 2:27.

Exodus 29:42,43 describes the place of the burnt offering as marked by four things. Firstly, Divine scrutiny, for it was “before the Lord”; secondly, Divine contact, for God said “meet you”; thirdly, Divine communion, for God undertook to “speak with thee”; and fourthly, Divine glory, for God said the tabernacle would be “sanctified by My glory”. What noble ideas surround the place of the altar; ideas only fully realised at Calvary. There, Christ the supreme sacrifice was subjected to the penetrating scrutiny of a God who demands perfection. Having passed this test, He offered Himself in sacrifice to enable contact to be made between the repentant sinner and God, contact that would be followed by communion. For let none think that God can be contacted or communed with on any other basis than that of sacrifice. And there, too, God’s glory was brought out in fullest display, that His nature might be openly apparent.

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HEBREWS 9

HEBREWS 7

The Burnt Offering: Part 2

The Burnt Offering: Part 1