2. Of both the things affirmed it is said that “it was necessary” they should bg so; that is, it was so from God’s institu- tion and appointment. There was no necessity im the nature of the things themselves, that the patterns of heavenly things should be purged with these sacrifices; but on supposition that God would in and by them represent the purification of the heavenly things, it was necessary that they should be thus purged with blood. And on the supposition of the same divine ordination that the hea- venly things themselves should be purified, it was necessary that they should be purified with better sacrifices than these, which were altogether insufficient unto that end.
3. The subject of the first proposition is, “The patterns of things in the heavens.” The ra év rors odpavors are the r& érovpdéwe in the next words. “Things in the heavens” are “heavenly things.” And they are the same with durirura réiv &Andweiv, in the next verse; “fioures ot the true things.”
%Avaynn.
(1.) The things intended are those which the apostle hath dis- |
_. ., coursed of; the covenant, the book, the people, the ta- De bzetir Yernacle, with all the vessels of its ministry. These he And patterns are of two sorts: [1.] Such as are spwrérura, “ exem- plaria;” those from and according unto which any other thing is
equal respect unto both parts of the assertion. And it
calls Srodsiywara, which we well render “ patterns.” —
:
VER. 23.] EPISTLE TO THE HEBREWS. 371
framed. That is the pattern of any thing, according unto which it is contrived, made and fashioned. So a scheme or frame drawn and delineated, is the pattern of an edifice, [2] Such as are earuma, ““exemplata;” that are framed according unto other things which they do resemble and represent. These also are taode/y- pare,
The things mentioned were not patterns of the heavenly things in the first sense; the heavenly things were not framed by them, to answer, resemble, and represent them. But they were so in the latter only. And therefore in the first constitution of them, those which were durable and to abide, as the tabernacle with all its utensils and vessels, with the positure and disposal of them, were made and erected according to an original pattern showed in the mount; or they were framed according unto the idea of the hea- venly things themselves, whereof he made a representation unto _ Moses, and communicated a resemblance of them unto him, accord- ing unto his own good pleasure.
This is the order of these things: The heavenly things them- selves were designed, framed, and disposed in the mind of God, in all their order, courses, beauty, efficacy, and tendency unto his own eternal glory. This was the whole mystery of the wisdom of God for the redemption and salvation of the church by Jesus Christ. This is that which is declared in the gospel, being before hid in God from the foundation of the world, Eph. ii. 8-10. Of these things did God grant a typical resemblance, similitude, and pat- tern, in the tabernacle and its services. That he would make such a kind of resemblance of those heavenly things, as unto their kind, nature, and use, that he would instruct the church by them, was an act of his mere sovereign will and pleasure. And this is that effect of his wisdom which was manifest under the old testament; whereon the faith and obedience of the church were wholly to acquiesce in his sovereignty. And this their resemblance of hea- venly things, which they had not from their own nature, but merely from the pleasure of God, gave them all their glory and worth; which the saints under the old testament did in some measure understand. The present Jews do, as their forefathers did, under the degeneracy of their church, conceive their glory to consist in the materials and curious structure of them; things that the wealth and art of men might exceed. But in themselves they were all earthly, carnal, perishing, and liable unto all sorts of corruption. Much inferior they were in nature and glory unto the souls of men, which were conversant in their highest and most noble acts about them. But herein alone consisted their honour, worth, and use,— they were “patterns of heavenly things.” And we may observe, that—
372 AN EXPOSITION OF THE [CHAP. IX.
Obs. I. The glory and efficacy of all ordinances of divine worship | which consist in outward observance (as it is with the sacraments of the gospel) consist in this, that they represent and exhibit heavenly things unto us—And this power of representation they have from divine institution alone.
(2.) What they were patterns of is expressed; namely, of “ things
_ , _, in the heavens.” What these were in particular must
ata *** ‘be spoken unto in the exposition of the next proposi-
tion, whereof they are the subject, “The heavenly things themselves.”
(3.) Of these things it is affirmed that they were “purified.” The cae apm apostle had treated before of a double purification; [1.] of its own; “sprinkling the unclean,” and “ sanctifying to the puri- fying of the flesh,” verses 13, 22. [2.] That which consisted in a dedication unto sacred use. But this also had some respect unto uncleanness: not unto any that the things so dedicated had in themselves, but because of the uncleanness of them that were to make use of them. This was such, as that God would have the in- tervention of the sprinkling of blood between him and them in all their services, as he declares, Lev. xvi. 15-17. And this he would do, that he might teach them the absolute and universal necessity of the purifying efficacy of the blood of Christ, in all things between him and sinners. Of this purification he gives us in this discourse two instances: [1.] That which was initial, at the first solemnization of the covenant, verses 18-20. [2.] That which was annual, in the sprinkling of the tabernacle and its vessels, because of the unclean- nesses of the people, verse 21. This latter purification is that which is intended,