(4.) The means whereby they were thus to be purified is, “ with these.” In the next proposition, the heavenly things themselves are said to be purified Svofasg, “ with sacri- fices.” But the purification of these patterns was not absolutely confined unto sacrifices. Water, and scarlet wool, and hyssop, and the ashes of an heifer, in some cases, were required thereunto, “ With these;” that is, with all those things which were appointed by the law to be used in their purification or dedication unto sacred. use.
(5.) If inquiry be made why these patterns were thus purified, the apostle affirms that “it was necessary” it should be so. This, as it respects both propositions in this verse equally, was spoken unto in general before. The grounds of this necessity with respect unto these patterns were these: [1.] The will and command of God. This is that which originally, or in the first place, makes any thing necessary in divine worship. ‘This is the
Todbrois.
*Avayun,
Of that which consisted in a cleansing from defilements
VER. 23.] EPISTLE TO THE HEBREWS. 373
only spring of rational obedience in instituted worship; whatever is without it, whatever is beyond it, is no part of sacred service. God would have them thus purified. Yet also was there herein this manifest reason of his will, namely, that thereby he might repre- sent the purification of heavenly things. On this supposition, that God would so represent heavenly things by them, it was necessary that they should be purified. [2.] Seeing he would have them purified, there was a meetness that they should be so with these things. For being themselves carnal and earthly, as were the taber- nacle and all the vessels of it, it was meet they should be purified with things carnal also; such as were the blood of beasts, water, hyssop, and scarlet wool. [8.] In particular, it was necessary that they should be purified with the blood of sacrifices; because they were types of those things which were to be purified with the only proper expiatory sacrifice. These were the foundations of the whole system of Mosaical rites and ordinances; and on them they stood until they were removed by God himself.
Obs. II. And that which we should learn from hence is, a due consideration of that respect which we ought to have to the holiness of God in his worship'and service. He did manifest it unto us, to beget in us a due reverence of it. He would never admit of any thing therein but what was purified according unto his own insti- tution. All other things he always rejected as unclean and profane. Without a due apprehension hereof, and endeavouring to have both our persons and our services purified by the sprinkling of the blood of Christ, neither they ‘nor we can be accepted before him.
4, The other proposition in the text is, that “ the heavenly things themselves were to be purified with better sacrifices.”
(1.) The first thing in the words is the subject of the proposition, “the heavenly things themselves;” that is, the things whereof the other were the patterns, by which God e- presented them unto the church. But what these things are is not easy to determine. Some say that heaven itself is in- tended, the superethereal heavens; the place of the present residence of Christ, and of the souls of them that are saved by him. But taking the heavens absolutely, especially for that which is called “the heaven of heavens,” with respect unto their fabric, and as the place of God’s glorious residence, and it is not easy to conceive how they stood in need to be purified by sacrifice. Some say it is spi- ritual things, that is, the souls and consciences of men, that are in- tended. And they are called “heavenly” in opposition unto the things of the law, which were all carnal and earthly. And it is certain they are not to be excluded out of this expression; for unto their purification is the virtue of the sacrifice of Christ directly applied, verse 14. Yet the whole context, and the antithesis in it
Aira Te tmoupavic.
374 AN EXPOSITION OF THE [CHAP. Ix.
between the types and the things typified, make it evident that they alone are not intended.
To clear the mind of the apostle in this expression, sundry things must be observed out of the context :—
[1.] The apostle treats of a double purification, as was immedi- ately before declared. In this application of his discourse he imtends them both. But whereas some things stood in need of the one only, namely, of that of dedication unto God; and some of the other, namely, purging from defilements, as the souls and consciences of men; they are distinctly to be applied unto the things spoken of, according to their capacity. Some were purified by dedication, some by actual cleansing from real defilements; both which are included in the notion of sacred purification, or sanctification.
[2.] These heavenly things must be all those, and only those, whereof the other were patterns or resemblances. This is plain in the context and antithesis. Wherefore,—
[3.] By “heavenly things,” I understand all the effects of the counsel of God in Christ, in the redemption, worship, salvation, and eternal glory of the church; that is, Christ himself in all his offices, with all the spiritual and eternal effects of them on the souls and consciences of men, with all the worship of God by him according unto the gospel. For of all these things those of the law were the patterns. He did in and by them give a representation of all these things, as we may see in particular: —