2. This tabernacle, whereby he came a high priest, was his own human nature. The bodies of men are often called their taber- nacles, 2 Cor. v. 1; 2 Pet. i. 14 And Christ called his own body the temple, John i.19. His flesh was the veil, Heb. x. 20. And in his incarnation he is said to “ pitch his tabernacle among us,” John
VER. 11.] EPISTLE TO THE HEBREWS. 267
i, 14, Herein dwelt “the fulness of the Godhead bodily,” Col. ii. 9, —that is, substantially; represented by all the pledges of God’s presence in the tabernacle of old. This was that tabernacle wherein the Son of God administered his sacerdotal office in this world, and wherein he continueth yet so to do in his intercession. For the full proof hereof I refer the reader unto our exposition on chap. viii. 2.
And this gives us an understanding of the description given of this tabernacle in the adjuncts of it, with reference unto that of old. This is given us,—
(1.) Positively, in a double comparative property :—
[1.] That it was “greater” than it;—greater in dignity and worth, not quantity and measures. The human nature of Christ, both in itself, its conception, framing, gracious qualifications and endowments, especially in its relation unto and subsistence in the divine person of the Son, was far more excellent and glorious than any material fabric could be. In this sense, for comparative excellency and dignity, is we/Zwy almost con- stantly used in the New Testament. So is it in this epistle, chap. vi. 13,16. The human nature of Christ doth thus more excel the old tabernacle than the sun doth the meanest star.
[2.] “More perfect.” This respects its sacred use. It was more perfectly fitted and suited unto the end of a tabernacle, both for the inhabitation of the divine nature and the means of exercising the sacerdotal office in making atonement for sin, than the other was. So it is expressed, Heb. x. 5, “ Sacrifice and offering thou wouldest not have, but a body hast thou prepared me.” This was that which God accepted, wherewith he was well pleased, when he rejected the other as insufficient unto that end. And we may hence observe, that,—
Obs. V. The human nature of Christ, wherein he discharged the duties of his sacerdotal office in making atonement for sin, is the greatest, the most perfect and excellent ordinance of God; far ex- celling those that were most excellent under the old testament.— An ordinance of God it was, in that it was what he designed, ap- pointed, and produced unto his own glory; and it was that which answered all ordinances of worship under the old testament, as the substance of what was shadowed out in them and by them. And I have laboured elsewhere to represent the glory of this ordinance as
Aid ris etl= Zovos.
Térssoripas.
" the principal effect of divine wisdom and goodness, the great means
of the manifestation of his eternal glory. The wonderful provision of this tabernacle will be the object of holy admiration unto eternity.
But the glory of it is a subject which I have elsewhere peculiarly
laboured in the demonstration of’ And unto the comparison with
* See vol. i. p, 273, of his miscellaneous works.—Ep.
268 AN EXPOSITION OF THE [CHAP. IX.
those of old, here principally intended, its excellency and glory may be considered in these as in other things: 1sf. Whatever they had of the glory of God in type, figure, and representation; that it had in truth, reality, and substance. 2dly. What they only shadowed out as unto reconciliation and peace with God, that it did really effect. 8dly. Whereas they were capable only of a holiness by dedi- cation and consecration, which is external, giving an outward deno- mination, not changing the nature of the things themselves; this was glorious in real internal holiness, wherein the image of God doth consist. 4thly. The matter of them all was earthly, carnal, perish- ing; his human nature was heavenly as unto its original,—“ the Lord from heaven;’ and immortal or eternal in its constitution,—
he was “made a priest after the power of an endless life;’ for
although he died once for sin, yet his whole nature had always its entire subsistence in the person of the Son of God. 5thly. Their relation unto God was by virtue of an outward institution or word of command only; that of his was by assumption into personal union with the Son of God. 6thly. They had only outward, typical pledges of God’s presence; “in him dwelt all the fulness of the Godhead bodily.” 7thly. They were exposed unto the injuries of time, and all other outward occurrences, wherein there was nothing of the glory or worship of God; he never did nor could suffer any thing but what belonged unto his office, and is now exalted above all adversities and oppositions. And other considerations of the like nature might be added.
Obs. V1. The Son of God undertaking to be the high priest of the church, it was of necessity that he should come by or have a taber- nacle wherein to discharge that office—He “came by a tabernacle.” So it is said unto the same purpose, that it “was of necessity that he should have somewhat to offer,” Heb. viii. 3. For being to save the church by virtue of and in the discharge of that office, it could not be otherwise done than by the sacrifice of himself in and by his own tabernacle.