is more excellent than that of the J cwish high priests. 1. Becrmse 'it is exercised in a liigl,er Rphere. 'fhey ministered in the material tabernacle and temple, and for a brief Benson once n year were permitted to enter the holy of holies where God manifested hie presence by a symbol; but these were only copies and shadows of the heavenly realities. Our Saviour is a Minister of the heavenly" sanctuary, and of the true tabernacle which tho Lord pitched, not man." He "appears before the face of God for us." 2. Because it extends to greater 11umber,9. The ministry of the Jewish hi;:h priests was exercised for the Jews only. It was limited to their own race, and to the proselytes to their religion. But the ministry of Jesus Christ is for all mankind. He" tasted death for every man." He is the "Mediator between God and men" of every nationality and every rncc, and every agP, etc. 3. Because it is enduring. The ministry of indivi,lual Jewish high priests encled at their death, if not before; andl that ministry as an insti- tution waxed old and vanished away. But the ministry of our great High Priest is of perpetual vitality and efficn.cy. His mediation will never be superseded, never lose its attractiveness and glory, until man is fitted to approach God without a mediator. 4. Because it secures richer results. These results, or some of them at least, are referred to in the "better promises." 'l'he results of the ministry of the Aaronic priesthood, like its functions, were to a great extent symbolic and shadowy rather than essential aud r,•al. But through the ministry of the Christ we obtain real benefits and essential blessings: e.g. reconciliation with God, forgiveness, etc. II. 'l'HE DETTER COVENANT. " He is the Mediator of a better covenant." But what are we to understand by the word" covenant"? As used in human relations it denotes a compact or agreement between two or more parties, who are equal, each of whom has the right to propose alterations in the terms of the compact, and to accept or reject such terms. In this.sense there can be no covenant between God and man; for there is no equality between the parties, and man cannot reject any requirement of Goel without committing sin. Perhaps it is for this reason that the word which strictly signifies covenant is not used in the New Testament. But as applied to God and man the "covenant" denotes his method of revealing himself to men, and his will concern iRg their salvation, his arrangement of agencies and means and couditions by which they may be saved. "The word 'covenant' becomes appropriate iu view of the solemn assent and consent with which man accepts God's proposal, involved in his scheme or plan. In this context the 'old covenant' is the scheme revealed to Israel under Moses; the 'new' is the gospel scheme involving the gift and work of both the Son an<l. the Spirit of God." 'l'he old covenant was good, as our text implies. It originated in the grace of God. It involved on his part condescension towards man. It was <lesigned and fitted to benefit and bless and save man. It promised life and blessing to those who complied with its terms; and its promises were true. But the new covenant is very much better than the old. This will appear when we come to notice the " better promises." At present we mention only two aspects of its superiority. 1. It presents a more spiritual revelation of the character and will of God. Under the old covenant nearly everything was exp1·essed by means of material forms and symbols- nearly everything appealed to the senses. Its laws, its ritual, its promised blessin:ss, pertained largely to the visible, the sensuous, and the temporal. It was a. revelation suited to the childhood and youth of our race. But the new covenant gives us a more spiritual maniresta.tion of the Divine mind and will; it is a. revelation for the manhood of our race. It proclaims the spirituality of God and of his worship. It writes the Divine law upon men's hearts. It promises spiritual blessings. 2. It is a /idler expression of the grace of God. (Cf. John i. 14-18; Rom. iii. 24:; v. 21; vi. H.) The next division of our subject will show us that there is more of Divine grace ma.nifost.ed in the new than in the old covenant. III. 'l'BE DETTER PROMISES. "A better covenant, which hath been enacted upon better promises." The promises which the writer has chiefly in view are those mentioned in vers. 10--12. Let us mention some of these better promises of the new covenant. 1. It proffers str6'11gth to comply with its own conditions. 'l'he old covenant promi,ed liles~ings to the obedient; the new promises blessings to enable us to render obedience. 'l'he Holy Spirit is promised to incline our hearts to the good, to strengthen ns for duty, elo. 2. Justification/or the sinner on condition offaith in Jesus Ohri8t, (Cf. Rom. iii . . ~0-2ti; x. 6-10; Gal. iii. 10-14.) 3. Sanctificatio11 of the believei· by the Jlol!J Spiru, 216 THE EPISTLE TO THE IIEl3REWS.
(Cf. John xiv. IG-18, 26; xv. 2G; xvi. 7-15; Tiom. xv. 13, 1G; 2 Cor. iii. 18.) 4. GloriJication of his people/or ever in thefutu,·e state. (Cf. Rom. viii. li, 18, 30; 2 Cor. iv. 17; 2 'l'im. ii. 10; 1 l'et. v. 10.) Verily, these nre better promises thnn those of the old co,·enant. And the covenant to which they belong is far better than the old one, By so much, also, is our Lord's ministry better than that of the Aaronio high priests. Let ns give earnest heed to secure our rorsonal intarest in this new and "better cove- nant."- \\I'. J.