The Pulpit Commentary — Hebrews — Section 255

II. 'l'HE DrvINE METHODS OF CLEANSING. Our text brings before os two methods, that of the Mosaic economy and that of the Christian, the ceremonial and the spiritual (1) Doth were of Divine origin. (2) Both involved sacrifice as an essential element. But in other respects these methods were widely different. Let us notice the method: 1. In the earlier dispensation. (1) The sacrifices were of animal life. "The blood of goats and of bulls, and the ashes of a heifer." (2) The application of the sacrifices was external or corporeal. The use of the blood of goats and bulls was external and visible (Lev. xvi.). The use of the ashes of the red heifer was external and cor- poreal (Numb. xix.). Both the sacrifices themselves and the application of them came within the region of the senses. 2. In the Ohristian dispensation. (1) As to the sacri• fice. (a) It was the sacrifice of a human life. "The blood of Christ, who . . . offered himself." (b) Itwas the sacrifice ofa holy human life. "Christ offeredhimselfwithout blemish unto God" (cf. eh. vii. 26, 27; 1 Pet. i. 18, 19). (c) It was the sacrifice of the holy human life of a Divine Person. "The blood of Christ, who through the eternal Spirit offered himself without blemish unto God." By" the eternal Spirit" we understand, "not the Spirit of the Father dwelling io Christ, nor the Holy Spirit given without measure to Christ, but the Divine Spirit of the Godhead which Christ himself had, and was in his inner personality" (Alford, in loco). Our Lord's Divine nature acquiesced in the redemptive plan and purpose, and contributed to its fulfilment. "It was 'the blood of Obrist;' of the whole and undivided Christ," as Richard Watson observes, "who was both God and man. For though a Divine nature could not bleed and die, a Divine person could. 'l'his distinction is to be kept in mind: for, the person being one, the acts and sufferings of each nature are the acts and sufferinis of the same person, and are spoken of interchangeably." "His blood, though not the blood of God, yet was the blood of him that was God." The chief value of our Saviour's sacrifice was not in the physical life which was offered, although that was perfect, but in the spirit in whicb it was offered. He shed his blood for us in the spirit of uttermost and perfect obedience to the Divine Father, and of willing sacrifice for the accomplishment of human salvation. And this spirit of obedience and self-sacrificing love was eternal; not a transient mood or a temporary feeling, but his eternal disposition. "The sacrifice of Christ," says Ebrard, "could only be offered in the power of eternal spirit. Only the eternal spirit of absolute love, holiness, wisdom, and corn passion was capable of enduring that sacrificial death." (2) The application of this sacrifice is spiritual. Its efficacy can be realized only by faith. Not literally has the Christ carried his blood into the true holy of holies. Not literally is it sprinkled upon the consciences of men for their puri- fication. The redemptive power of the death of Christ is a spiritual force, and must be spiritually appropriated. We realize it by the exercise of faith in him (Rom. iii. 2-!--26). III. THE EFFICACY OF TIIESE METHODS OF CLEANSING. ]. The sacrifices of the Jewish ritual were efficacious in prodiecing ritualistic purity. Doubtless there were persons who, regarding these sacrifices as types of a far higher sacrific~, and these cleansings as figures of a spiritual cleansing, derived spiritual and savmg benefits through them. To these benefits the text does not refer, but to the nation.ii and cere- monial use of these institutions. They "sanctified unto the cleanness of the flesh." By means of them ceremonial impurity was removed, the separation consequent upon that impurity was brought to an end, and the cleansed person was re~tore1 to the con- gregation of Israel. 2. The sacrifice of Christ is f<1r more efficacious in. producing spiritual purity. "How much more shall the blood of Christ cleanse your conscience'?" etc. By "conscience" in this place we do not understand any one faculty of our spiritual nature, but our entire moral cou8ciou.sness in relation to God, our religious  TBE EPISTLE TO THE HEBREWS. [on:. tt. 1-28.