[2.] He dealeth so likewise in reference unto our duties: for, as he “ bears the iniquity of our holy things,’ Exod. xxviii. 38, that they should not be rejected because of any sinful imperfections cleaving to them; so he adds unto them the sweet incense and per- fume of his own righteousness, Rev. viii. 3,4, which causeth them to come up with a grateful and acceptable savour before the Lord.
» And these few things have I mentioned as instances of the en- couragements that we have to abide in our profession in the midst of all hazards and against all oppositions, from the consideration of
406 AN EXPOSITION OF THE [CHAP. IV.
this one thing, that we have a high priest ;—the end aimed at in this place by our apostle.
2. There is weight added hereunto from the qualification of the person vested with that office, here expressed. He is “a great high priest.” He is so both comparatively and absolutely. He is so in comparison of others so called; and not only so,—for he may be great in comparison of another rations is but little in himself,—but he is so absolutely also, as-we shall see afterwards.
(1.) He is great comparatively with respect unto Aaron; which the apostle, as was showed, hath in this assertion regard unto: for he is now entering upon his great design, or showing his answering unto Aaron, and his pre-eminence above him. The high priest, in his office, sacred garments, and administrations, was the principal glory of the Judaical church. If that office ceased, all their solemn worship was to cease. And so excellent was his office, so beautiful were his garments, so glorious was his work and ministry, that these Hebrews, though now in some measure instructed in the doctrine and worship of the gospel, could ‘not be persuaded utterly to relin- quish that sacred service which he had the conduct of. And here lay the principal occasion of their obstinate adherence to Mosaical institutions, They had a high priest whose order and service they were exceedingly pleased withal. The prevalency of these thoughts on their minds our apostle obviates, by letting them know that they should undergo no loss or disadvantage by the relinquishment of him; inasmuch as in that profession which they were called unto by the gospel they had in like manner a high priest, and that “a great high priest,”—that is, one incomparably exalted and preferred above Aaron and his successors; which he afterwards invincibly demon- strates.. And hereby he presseth them to constancy in profession, the duty at present proposed to them, For if God had appointed destruction unto him who forsook the worship and service of the law under the guidance of Aaron and his sons, what must and will their lot and portion be who shall forsake and desert the worship of the new testament, when we have a high priest far more excel- lent and glorious than they?
(2.) He is absolutely great: and this the apostle proves by a double instance, wherein he gives a further description of him;—[1.] By his exaltation; [2.] By his name and person.
[1.] He is “a great high priest,” because he is “ passed through the heavens.” The triumphant passage of the Lord Christ into glory is that which is expressed in these words.
But for the right understanding hereof some things must be pre- mised, As,—lst, That the person of the Lord Christ, in all that he did, was still clothed with all his offices. Yet, 2dly, In sundry things he exerciseth the power and faculty of one office, and not of
VER. 14.] EPISTLE TO THE HEBREWS. 407
another immediately. Some things he did as a king, and some things asa priest, but he is still both king and priest who doth them all. 3dly, In some things he puts forth the power of both these offices at the same time and in the same manner, though with different respects. Thus, in his passing through the heavens as king, it was his triumph over all his enemies, and his glorious ascension into his throne, or “sitting down on the right hand of the Majesty on high ;” as priest, it was his entrance through the veil into the holy place not made with hands, “to appear in the presence of God for us.” This is that which is here principally intended, but I shall explain the whole; because even his acting as king, though it belongs not unto him as a priest, yet it doth to his glory as he is “a great high priest.” And there are three things which herein set out his great- ness and glory.
1st. His passage itself; concerning which sundry things are observable, as, (1st.) His entrance into it, or the time and place when and where he began his triumphant entry intoheaven. These are recorded Acts i. 9-12. Forty days after his resurrection, assem- bling his disciples he spake unto them of the kingdom of God. “ And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken from you into heaven, shall so come in like manner as ye have seen him go into heaven. Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath-day’s journey.” The time is expressed verse 3. It was forty days after he was alive, “after his passion.” As he went forty days in the wilderness to be tempted of the devil before he entered on his ministry, so he continued forty days in the world triumphing over him after he had finished his ministry. But the chief reason hereof was, that whereas his apostles, who were to be the eye-witnesses of his resurrection, could not bear his continual presence with them, he might have opportunity to show himself unto them by “many infallible signs and tokens,” Acts i. 3. The place was mount Olivet, “a sabbath-day’s journey from Jerusalem,” verse 12. This place was near unto Bethany, for Luke affirms that “he led his disciples as far as to Bethany,” chap. xxiv. 50; which was a village near that mount, “about fifteen furlongs from Jerusalem,” John xi. 18. The Jews constantly affirm that a sabbath-day’s journey was the space of two thousand cubits, which amount not to above seven furlongs of our measure; so that John had respect unto some other measure among the Jews, or Bethany was directly on the east of the mount, which took up the otherspace. This mount Olivet, therefore, near Bethany,