him. The salvation of the church doth not depend merely on its having an high priest, which yet is in itself absolutely necessary, but on his dignity and excellency, his exaltation and glory. And this it is the apostle's design to prove, as we before observed; and not the reality of his priesthood, nor yet absolutely the qualifications of his person. He is incomparably exalted above the legal high priest; for what did he do, after he had offered the anniversary sacrifice of expiation to God? He entered, indeed, into the holy place with the blood of the sacrifice; and presented it there before the august pledges of the presence of God. But all the while he was there he stood before the typical throne with holy awe and reverence. And immediately on the discharge of his duty he was to withdraw, and go out of the holy place. But what was this to the glory of our high priest? After he had offered his great sacrifice to God, he entered-not into the holy place made with hands, but into heaven itself! not to stand with humble reverence before the throne, but to sit on the throne of God, at his right hand, and that for evermore.

§3. (Enabigey) He sat down. Of this there was nothing typical in the legal high priest, who never sat down in the holy place. But as he was in many things typified by the Levitical priests, so in what they could not reach he was represented in Melchisedec, who was both king and priest. And hence he is prophesied of as a "priest upon his throne;" Zech. vi, 12: and the immutable stability of his state and condition is also intended.

The dignity itself consists in the place of his resi dence, (ev dεžia) at the right hand. See the exposition of chap. i, 3.

This "right hand" is said to be (T8 Opovе тus μɛyahwUs) "of the throne of the Majesty." There is frequent mention in scripture of the throne of God. A "throne" is (insigne regium) an "ensign of royal power." That intended by it is, the manifestation of the glory and power of God in his authority and sovereign rule over all. "Majesty" denotes the glorious greatness and power of God himself: for his essential glory and power is intended. The right hand of the "throne of Majesty" is the same with the right hand of God. Only God is represented in all his glory, as on his throne. Higher expression there cannot be used to lead us into an holy adoration of the tremendous invisible glory, which is intended. And this is the eternal stable condition of the Lord Christ our high priest, (εv spavos) in the heavens; wherein is the special manifestation of the glorious presence of God. Hence our Savior hath taught us to call on God, as "our Fa ther who is in heaven."

§4. From the words we may observe,

To

The principal glory of the priestly office of Christ depends on the glorious exaltation of his person. this end it is here pleaded by the apostle, and thereby he evinceth his glorious excellency above all the other high priests. The divine nature of Christ is capable of no real exaltation by an addition of glory, but only by manifestation. In his incarnation, and his whole converse on the earth, he cast a veil over his eternal glory, so that it appeared not in its own native lustre. Those indeed who believed on him, saw his glory, "the glory as of the only begotten of the Father, full of grace and truth," John i, 14; but they saw it darkly, as in a glass. The person of Christ as to his divine nature, was always on the throne; he came down from

heaven, and descended into the lower parts of the earth; was obedient to death, and redeemed his church with his own blood, by means of the human nature he assumed. His divine person can no more really leave the throne of Majesty, that cease to be. He was still in heaven; "the son of man who is in heaven;" even on the throne of Majesty; this being an inseparable property of divine authority.

It is, then, Christ in the human nature that is capa ble of this exaltation, by a real addition of glory. Not the manifestation of his glory with respect to his human nature, but the real collation of glory upon him after his ascension, is intended. And though this glory be not absolutely infinite, and essentially divine, (which indeed cannot be communicated,) yet is it not absolutely above, but also of another kind than the utmost of any other created being either hath or is capable of. This exaltation of Christ gives glory to his office; it is also a manifest pledge, and a demonstrative evidence, of the absolute perfection of his oblation; and that by one offering he hath for ever perfected them that are sanctified. By his glorious power he makes all things subservient to the end of his mediation. For he is given to be "head over all things to the church." And he is able to render the persons and duties of believers accepted in the sight of God. To present them to God is the great remaining duty of his office; and that they be so, is their only real concern in this world; and what greater security can they have of acceptance, than the interest and glory which their priest hath in heaven? 1 John ii, 1, 2.

VERSE 2.

A minister of the sanctuary, and of the true tabernacle; which the Lord pitched, and not man.

$1. The general scope of the text, and the subject stated. affirmed of our high priest A minister of the sanctuary. tabernacle. 94. (II.) An amplification of what is affirmed.

vations.

§1. THIS

$2. (1.) What is 5. And of the true §5. (III.) Obser

HIS verse contains the second pre-eminence of Christ as our high priest, which the apostle calls over in this summary of this discourse. The words consist of two parts:

1. What is affirmed of our high priest; that he was "a minister of the sanctuary, and of the true tabernacle."

2. An amplification of what is so affirmed; "which the Lord fixed, and not man.'

§2. (I.) "Minister of the sanctuary." It is affirmed that he is (apyos) a minister; having declared the glory and dignity which he is exalted to, as sitting down at the right hand of the throne of the Majesty in heaven; what can be farther expected from him? There he lives, eternally happy in the enjoyment of his own blessedness and glory. Is it not reasonable it should be so, after all the hardships and miseries he underwent in this world? Who can expect that the Son of God should any longer condescend to office and duty? Neither generally have men any other thoughts concerning him. But where then should lie the advantage of the church in his exaltation, which the apostle designs, in an especial manner, to demonstrate? Wherefore to the mention of it he immediately subjoins the continuation of his office; he is still a

αγιών,

public minister for the church. For, be it observed, that it is a name of his priestly office, wherein he acts towards God, and before God on our behalf, according to the duty of a priest. And by virtue thereof, he also communicates all things from God to us; for the whole administration of things sacred between God and the church is committed to him. (Twv ayiwv) of the sanctuary; the inmost part of the tabernacle, which our apostle calls (chap. ix, 3, aɣia ayı, i. e. pp) "the holy of holies," the most holy place; and absolutely he calls it (aya) the holies, chap. ix, 8, 12, 24, 25; xiii, 11. And hence the word is rendered by most interpreters, "the sanctuary." And this, in the present application of it, is nothing but heaven itself, as the place of God's glorious pres ence; the temple of the living God, Psal. cii, 19, "He looked down from the height of his sanctuary, from the heaven did the Lord behold the earth." And so the apostle himself, chap, ix, 24, "Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself." And this is called the sanctuary because there is really what was but typically represented in the sanctuary below. It was a joyful time with the church of old when the high priest entered into the holy place; for he carried with him the blood wherewith atonement was made for all their sins; yet he was again to leave that place and his ministrations. But our High Priest abides in the true sanctuary for ever, always representing the efficacy of that blood whereby atonement was made for all our sins. As no interposition between heaven and us should discourage us, while Christ is there on our behalf, so his being there will draw our hearts and minds thither continually, if so be we are really interested in his holy ministrations.