The divine services of the first covenant: the rites and bloody sacrifices, 1–10; are far inferior to the “dignity and perfection of the blood and sacrifice of Christ, 11–28. (88)
- “The way into the holiest of all.” This way is the sacrifice of Christ, the true High Priest of the Church: as He Himself declared, “I am the Way, the Truth and the Life, no man cometh unto the Father but by Me” Jn 14:6. “the holiest of all” is to Heaven itself. The “way” into this is through faith in the sacrifice of Christ. Marvelously at His death, the veil of the temple was rent in twain from the top to the bottom Matt. 27:51. The days of Abel and onwards, there was grace by virtue of the everlasting covenant (the agreement between the Father and the Son), for the Lamb was slain from the foundation of the world. However, that “way” was not openly and publicly displayed, but waited for the actual exhibition of Christ in the flesh. The “first covenant” and Aaronic priesthood had now been annulled, and with it the whole system of worship which had so long obtained in Judaism.
- “Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect as pertaining to the conscience” (v. 9). The Levitical priesthood and their services were utterly unable to effect for His saints that which He had purposed and promised. The presence of the veil, the annual repetition of the great atoning-sacrifice indicate that, as yet, the all-efficacious Sacrifice had not yet been offered; but all the gifts and sacrifices combined failed to “perfect as pertaining to the conscience.” They were only “a figure for the time then present,” an institution and provision of God “until the time of reformation.” The Greek word for “figure” here is translated “parable,” as in Matt. 13:3, 10 etc. This is what had preceded the establishment of the new covenant, before the full Gospel revelation had been made. But how thankful we should be that “the darkness is past, and the true light now shineth” 1Jn 2:8. “In which were offered both gifts and sacrifices.” Those oblations which were slaughtered. As distinguished from, “gifts” without life and sense, such as the meal-offering, oil, frankincense and salt which were mingled therewith Lev. 2, the first-fruits, tithes, and all free-will offerings, which were presented by the priests. Applied to us, “I beseech you therefore, brethren, by the mercies of God…” Rom. 12:1.
- “That could not make him perfect as pertaining to the conscience.” To “perfect” a worshipper is to fit him, legally and experimentally, for communion with God, and there must be both justification and sanctification. They could neither remit guilt from before God, nor remove the stains of it from the soul. There can be no peace or assurance in the heart, and the real spirit of worship is absent. If then the Levitical sacrifices failed at this vital point, why were they ever appointed by God at all? First, those sacrifices availed to remove the temporal consequence of Israel’s sins; when rightly offered, they were freed from political and external punishment, so that continuance in the land of Canaan was preserved; but they cancelled not the wages of sin. Second, they directed their faith forward to the perfect sacrifice of Christ.
- “Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed until the time of reformation” (v. 10). This consisted of flesh and bread, oil and wine. “And divers washings”: first, that of the priests themselves Ex. 29:4, for whose use the “laver” was chiefly intended Ex. 30:18, 31:9; second, of the various burnt-offering sacrifice Lev. 1:9, 13; third, of the people themselves when they had contracted defilement Lev. 15:8, 16, etc.. “And carnal ordinances” “Which stood only in,” the rites of Judaism were solely external, there is nothing spiritual. Their insufficiency to procure spiritual and eternal blessings was evident: legal meats and drinks could not nourish the soul; ceremonial washings could not purify the heart.
