Symbolism of the sacrifices.
The writer declares that the past dispensation of the Law was a parable or figure. The whole of this Epistle turns upon the interpretation of this parable. Our Lord employed many parables to set forth the nature of his kingdom. He presented many aspects and features and processes of the gospel; and the meaning of these things he explained to the humble and docile spirit of his disciples. In the condition of the Jews under the Law, there was the exclusion of the people from the first tabernacle, and the exclusion of the priests from the second, or holy of holies. The high priest, once a year, entered with awe into the presence of God. There were constant repetitions of the same service which could not take away sin. There was much that was external and ceremonial, and had respect to washings—purification from the defilement that arose from touching certain objects—and there was a sharp division with reference to meats and drinks. All these things were parables, and when the times of reformation came, their object was seen, because a parable must be lifted to the higher region of the truth which it is designed to illustrate. It must be inferior to the object. Here was a sinful priest who offered his errors, and therefore we need one who was sinless and Divine. The repetition of the sacrifice suggests the need of One who by one offering should take away sin. It suggested the need of greater light, for there was a veil which hid the interior of the holy of holies. This veil was rent at the death of Christ, and heaven is now open to faith and worship.
"The smoke of thine atonement here
Darkened the sun and rent the veil,
Made the new way to heaven appear,
And showed the great Invisible:
Well pleased in thee, our God looks down,
And calls his rebels to a crown."
It leads us to consider the removal of all exclusiveness; and while formerly priest and high priest alone could minister in the tabernacle, all believers are now kings and priests unto God. It teaches us how needful was a spiritual system to displace that which had to do with the outward washing and distinctions of food; and to make us know that the kingdom of God is not in meats and drinks, but in "righteousness, peace, and joy in the Holy Ghost."—B.
Christ's eternal priesthood.
Over against the imperfection and material character of the laws of Moses which concerned meats, drinks, and divers washings, there is here introduced the exalted nature and efficiency of the Redeemer's priesthood.
I. This appears IN THE FUTURE AND ENDURING EFFECTS OF HIS SACRIFICE. All his office relates chiefly to eternity, whereas the work of the Levitical priesthood had to do with annual atonement, purity of person, and temporal blessings. Our Lord directs our thoughts and hopes to the immeasurable future in which are to be found spiritual life, holy peace, perfection of worship, and the everlasting presence of God. These blessings will always be good things to come; for with God is the Fountain of life, and in his light shall believers always see light.
II. THE EXALTED SPHERE OF HIS MINISTRY. The old tabernacle was made with hands. The genius of Aholiab and Bezaleel, the work of carpenter, spinner, and weaver, were applied to make the holy tent. It was a narrow and perishable fabric. Our Lord is now in heaven, which is not made with hands and by the assistance of men or angels. It is the direct creation of the infinite and all-sufficient power of Jehovah, where his holy angels and archangels dwell and worship. The place is suitable for the matchless dignity of the priest. The earthly tabernacle is fit for the weakness and sin of the earthly minister, but heaven with its brightness and purity is the proper tabernacle for the Son of God.
III. THE SUPERIORITY OF HIS ATONING BLOOD. The victims whose blood was shed were unconscious of any purpose in their death. There was no willingness and no sympathy with the object of the sacrifice, and there was consequently nothing more than subjection to physical force, which deprived the death of moral value. Our Lord offered himself a willing Sacrifice, and his voluntary surrender to death has imparted to his work of suffering an inconceivable value and power. He is "the Lamb of God, who taketh away the sin of the world." He is now in the holy place as the one, all-sufficient High Priest, whose one sacrificial act has a vital and indestructible force in the government of God and the system of Divine grace.
IV. THE FINALITY AND ISSUES OF HIS SACRIFICE. He entered once, and is therefore unlike the Jewish priest, who went in to the holiest of all year after year. It is the glory of Christ to do this thing once, and there needs no more sacrifice for sin. The redemption is not from year to year, but it has eternal issues which, beginning by faith in him, now advances in constant acts of redemption through life, by which believers are redeemed from evil in its various forms, from the penal stroke of death, and from all the effects, traces, and influences of evil for evermore.—B.
Ceremonial and spiritual purification.
There are here—
I. THE ARRANGEMENTS FOR CEREMONIAL PURIFICATION. A red heifer—the color of red signifying the inflaming nature of sin—was to be slain by a priest; but not the high priest, who was to abstain from all contact with death. And the body and the blood were to be burnt outside the camp. Some of the blood was sprinkled towards the tabernacle, and during the process of burning, cedar wood, hyssop, and scarlet wool were thrown into the fire. The ashes were laid up for use by those who had become ceremonially unclean by touching the dead, and for the purification of the house, furniture, and utensils where a death had occurred. Being mixed with water and sprinkled upon such persons and homes, on the third and seventh day the defilement was removed. This was the Divine arrangement for the purity of Israel, and those who complied with the will of God enjoyed liberty of approach to his courts, and a share in the blessings of the tabernacle and priesthood.
II. THE SUPERIOR GLORY AND EFFECT OF THE SACRIFICE OF CHRIST. The writer had previously noticed the inferior nature and limited effect of animal sacrifices; and here he rises from the blood of slain beasts, and the bodily cleansing they secured, to the Divine nature of our Lord, which gives an untold importance to his death, and ensures the highest spiritual results in the purification of the conscience. By the "eternal Spirit" is commonly understood that glory which is described in the commencement of the Gospel of John. It is probable that the writer looked back to the passage in which he declares that Jesus is "the Brightness of the Father's glory, and express Image of his person." It reminds us of his transfiguration, and the glimpses of his superhuman dignity and power which lighted up his earthly ministry. It is a thought before which we stand in silent and essential wonder, and feel that it lifts the sacrifice of our Lord to a height of glory which transcends our clearest vision. This sacrifice cleanses the conscience from "dead works." Death in the Old Testament always suggests pollution. The conscience which is defiled by dead works sheds a clear and penetrating light on the disqualifying nature of sin, and the exclusion from the service of God which it produces. The precious blood of Christ, which cleanses the conscience, makes it full of the life of love, gratitude, and filial service. The fruit which comes from life is holiness now, and hereafter it is everlasting fire. It opens the prospect of fellowship with God, who is the "living God," and communes with his people from off the mercy-seat. The life of those who are forgiven turns to God, and the living God holds fellowship with them, which is the high privilege of believers now, and the pledge of its continuance in the world to come.—B.