The Christian altar.
"We have an altar, whereof they have no right to eat," etc. Here are three points which require notice.
I. THE CHRISTIAN ALTAR. "We have an altar." One of the positions which the writer of this Epistle endeavors to establish is this, that by the renunciation of Judaism these Hebrew Christians had not lost anything of real value, or that the good in Judaism was perfected in Christianity. He shows that in Jesus Christ, the Head of the Christian dispensation, they had One far greater than Moses, by whom the elder economy was given. For giving up the Levitical priesthood there was far more than compensation in the possession of an interest in the great High Priest. Moreover, the tabernacle in which our great High Priest appears for us is "greater and more perfect" than either the tabernacle in the wilderness or the temple at Jerusalem. And in our text he points out that Christians have also an altar with its provisions and blessings. By this altar we understand the cross upon which our Lord offered himself a Sacrifice for human sin. £
1. On this altar the perfect Sacrifice was offered. (We have already dealt with the perfection of Christ's sacrifice in our homilies on Hebrews 10:5-10, and Hebrews 10:12, Hebrews 10:13)
2. This altar has superseded all other altars. The perfection of this sacrifice rendered its repetition unnecessary, and abolished forever the imperfect and typical sacrifices of the earlier dispensation (cf. Hebrews 7:27; Hebrews 10:10-18).
II. THE PROVISION WHICH THIS ALTAR FURNISHES. The writer speaks of eating of this altar. The reference is to the fact that certain portions of some of the sacrifices under the Mosaic economy were eaten by the priests, and certain by the Levites also (cf. Le Hebrews 6:14-18, 24-30; 7; Numbers 18:8-11; 1 Corinthians 9:13). The provision from the Christian altar is Jesus Christ himself, the great Sacrifice. By faith" we become partakers of Christ;" we appropriate him as the Life and the Sustenance of the soul. Our Lord said, "I am the living Bread which came down out of heaven: if any man eat of this bread, he shall live forever," etc. (John 6:51-58).
1. This provision is spiritual. Not of the literal or material flesh and blood of Jesus do we eat and drink, but by faith we become partakers of his mind, his feelings, his principles, his spirit, his life, himself. Hence St. Paul writes, "I live, yet not I, but Christ liveth in me," etc. (Galatians 2:20). Again, "Christ our Life" (Colossians 3:3, Colossians 3:4).
2. This provision is delightful. To those who are healthy the eating of suitable provision; Is not only necessary and satisfying, but pleasurable. It gratifies the palate. The spiritual appropriation of Christ is joy-inspiring. In Christianity we have "a feast of fat things."
3. This provision is free, and free to all. Some of the Levitical sacrifices belonged to the sacrificing priest only, others only to the priest and Levites. But all may come to Christ by faith, and partake of the inestimable benefits of his great sacrifice. "Ho, every one that thirsteth, come ye to the waters," etc. (Isaiah 4:1, Isaiah 4:2; Revelation 22:17).
III. THE EXCLUSION OF SOME FROM' PARTICIPATION IN THIS PROVISION. "Whereof they have no right to eat which serve the tabernacle." The reference is to the Jewish priests and Levites. They who clung to Judaism rejected Christianity, and were necessarily excluded from its benefits. They were self-excluded. They would not come unto Christ that they might have life. All who reject the Lord Jesus are in a similar condition: e.g. the self-righteous moralist, the modem representative of the ancient Pharisee; the captious and the scoffing skeptic; the worlding who elects to have his portion in this life; and others. The provision is free, free for all; but these exclude themselves from participation therein. How is it possible for any one to enjoy the blessings of Christianity who rejects the Christ?—W.J.
Acceptable sacrifices.
"By him therefore let us offer the sacrifice of praise," etc.
I. THE NATURE OF THE SACRIFICES WHICH ARE REQUIRED OF CHRISTIANS.
1. Praise to God. "Let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his Name." The sacrifices which are obligatory upon us are not expiatory or atoning, but eucharistic. The great atoning sacrifice in all its perfection has been offered. To it nothing can be added. But we should confess the Name of God, and gratefully acknowledge his great goodness to us, and celebrate his infinite perfections. Two things show our obligation to offer this sacrifice.
2. Beneficence to man. "But to do good and to communicate forget not." God requires not only "the fruit of our lips," but the fruit of our lives. Our gratitude to him is to be expressed in kindness to our fellow-men. "Thanksgiving is good, but thanks-living is better." Dr. South has well said, "The measures that God marks out to thy charity are these: thy superfluities must give place to thy neighbor's great convenience; thy convenience must yield to thy neighbor's necessity; and thy very necessities must yield to thy neighbor's extremity."
II. THE MEDIUM THROUGH WHICH THESE SACRIFICES SHOULD BE OFFERED. "By him let us offer," etc. More correctly, "through him let us offer." Our sacrifices should be offered through the mediation of Jesus Christ. "I am the Way, the Truth, and the Life: no one cometh unto the Father, but by me," or, "through me." "There is one God, and one Mediator between God and men, the man Christ Jesus." We offer our sacrifices through him because:
1. He represents God to us as accessible and attractive. "No man knoweth the Father, save the Son, and he to whomsoever the Son willeth to reveal him." "No man hath seen God at any time; the only begotten Son, which is in the besom of the Father, he hath declared him." "He that hath seen me hath seen the Father." "The Father himself loveth you." Through this revelation we are encouraged to draw near to God with our thanksgiving and praise.
2. He represents us to God in his own humanity. "When he had made purification of sins, sat down on the right hand of the Majesty on high." "Christ entered into heaven itself, now to appear before the face of God for us." He is there still, bearing even in his glorified body the marks of the wounds which he endured for us. "A Lamb standing, as though it had been slain."
III. THE TIME WHEN THESE SACRIFICES SHOULD BE OFFERED.
1. The sacrifice of praise to God should be offered "continually." "Daily praise should ascend from each of us to God, as the perfume of the daily sacrifice ascended in olden times; there must not be fewer sacrifices under the new dispensation than there were under the old; we are priests to offer up unto God the sacrifice of praise and thanksgiving." Praise should be not an occasional exercise, but an abiding disposition of the soul. We should cultivate a thankful, praiseful, adoring spirit. "In everything give thanks."
"Not thankful when it pleaseth me;
As if thy blessings had spare days:
But such a heart whose pulse may be
Thy praise."
(George Herbert)
2. The sacrifices of beneficence to men should be offered according to our opportunities. "As we have opportunity, let us work that which is good unto all men, especially unto them who are of the household of faith." Let us not neglect any opportunity of kindness and beneficence; for all our opportunities may soon be ended, and that forever.
IV. THE FAVOUR WITH WHICH THESE SACRIFICES ARE REGARDED BY GOD. "With such sacrifices God is well pleased." He not only accepts them, but he is gratified by them. He is "well pleased" with them, because they are expressions of that spirit in which he delights. He is infinitely beneficent. He is "good to all, and his tender mercies are over all his works." "He is kind unto the unthankful, and to the evil." He loves to find the same disposition in his creatures. Moreover, our Lord regards our acts of beneficence as done to him (cf. Matthew 25:40). And not even the least of them escapes his notice, or will fail of its reward (cf. Matthew 10:42; Hebrews 6:10).—W.J.
Concluding prayer and doxology.
"Now the God of peace, who brought again from the dead," etc. (Hebrews 13:20, Hebrews 13:21). Let us notice—
I. THE GREAT BEING WHO IS HERE ADDRESSED. "The God of peace." This title is fitly applied to the Most High.
1. He is infinitely peaceful in himself. All those elements which disturb and distress souls are entirely absent from his nature. Pride, anger, jealousy, remorse, fear, foreboding,—these are the things which agitate and alarm us; but they have no existence in him. He is infinitely pure and perfect, and, therefore, he is infinitely peaceful.
2. He is the Giver of peace to others. He gives peace in the conscience by means of the forgiveness of sin. "Thy sins are forgiven;… thy faith hath saved thee; go in peace" (Luke 7:48, Luke 7:50; cf. Romans 5:1). He gives peace in the heart by the expulsion of evil passions therefrom and the inspiration therein of holy affections. Anger, revenge, jealousy, he expels from the heart, and he awakens in it supreme love to himself and love to our fellow-men. He quickens within us confidence in himself, and so gives us peace as we contemplate the possibilities of our future. A calm trust in his fatherhood is an unfailing antidote to our anxieties and forebodings. "Be not anxious for your life," etc. (Matthew 6:25-34). He gives peace in the Church. There is, perhaps, an allusion to this fact in the present application of the title to him. The nineteenth verse suggests that there was danger of disobedience and insubordination amongst those who are addressed. And it was appropriate to remind them that God is the God of peace and the Giver of peace, and to wish for them the enjoyment of this blessing.
II. THE GREAT WORK ATTRIBUTED TO HIM. "Who brought again from the dead the great Shepherd of the sheep, through the blood of the eternal covenant, even our Lord Jesus?' We must notice here what is said of the Lord Jesus Christ.
1. The relation which he sustains to his people. "The great Shepherd of the sheep." This relationship implies
2. The means by which he entered into his relationship. "Through the blood of the eternal covenant." Jesus Christ became the great Shepherd of the sheep through the great sacrifice of himself which he offered. Ebrard: "Christ is the great, true, chief, and superior Shepherd, inasmuch as he has made an everlasting covenant by his blood (cf. Hebrews 10:11, etc). The best commentary on these words is found in John 10:1-42. He is the good Shepherd because he has given his life for the sheep." This great Shepherd of the sheep was brought again from the dead by the God of peace. In the New Testament the resurrection of our Savior is almost invariably attributed to God the Father. "God raised him from the dead, and gave him glory" (1 Peter 1:21). Thus his resurrection was an evidence that the work which was given him to do upon earth was perfectly completed, and was accepted by the Divine Father.
III. THE BLESSING SOLICITED FROM HIM. "Make you perfect in every good thing to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ." Perfection is the blessing prayed for.
1. The nature of this perfection. "Make you perfect in every good thing to do his will." Absolute perfection is not solicited here; but that they may be enabled fully and heartily to accomplish the holy will of God. Cf. Hebrews 10:36, "That having done the will of God, ye may receive the promise."
2. The means of this perfection. "Working in you that which is well-pleasing in his sight." To the same effect St. Paul writes, "Work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to work, for his good pleasure." The inspiration and strength for our out-working of his wilt must come from his in-working with us.
3. The medium of this perfection. "Through Jesus Christ." God works within us through the Savior, through his mediation and by his Spirit. Through him alone can man attain unto perfection of being.
IV. THE HONOUR ASCRIBED TO HIM. "To whom be the glory forever and ever. Amen."
1. Glory is ascribed to God the Father. Some hold that the glory is attributed to Jesus Christ. But it seems to us that it is ascribed to God the Father, "the chief Subject of the whole sentence," as Alford says; "God, who is the God of peace, who brought up the Lord Jesus from the dead, who can perfect us in every good work, to accomplish his will, and works in us that which is well-pleasing to him through Jesus Christ. The whole majesty of the sentence requires this reverting to its main Agent, and speaks against the referring 'to whom be the glory' to our blessed Lord, who is only incidentally mentioned." To the God of all grace the highest, fullest, divinest honors are due.
2. Glory is ascribed to God perpetually. "Forever and ever." "Unto the ages of the ages. Amen." His own essential glory is eternal, and the honors attributed to him will not only continue, but increase throughout endless ages.—W.J.
HOMILIES BY D. YOUNG