Hebrews 9 — Verse 24

For Christ is not entered into the Holy Places, (the Sanctuary) made with hands, the figures of the true; But into Heaven it self now to appear in the Presence of God for us.

There is in the words a dissimilitude between the Lord Christ and the Priests of the Law, or an opposition between what was done by the one and the other. And one branch of the Antithesis, as to affirmation on the one hand, is included in the negation on the other. For in that he says he is not entered into the Holy Places made with hands, it is affirmed that the High Priest did so of old, and no more.

In the words there is,

- I. The subject spoken of, that is Christ. - II. A Double Proposition concerning Him. 1. Negative; that he is not entered into the Holy Places made with hands. 2. Affirmative; that he is so, into Heaven it self. - III. The end of what is so affirmatively ascribed to him. To appear in the Presence of God for us.

1. The subject spoken of is Christ. Jesus, says the Vulgar Latine. But all Greek Copies with the Syriack, have Christ. From the 15th verse he had spoken indefinitely of the Mediator of the New Covenant, what he was to be, and what he had to do, whoever he were. This Mediator and the High Priest of the Church are one and the same. He makes application of all he had said, to one singular Person, Christ our High Priest.

That which in general is ascribed to him, or spoken of him both negatively and affirmatively, is an entrance; that which was the peculiar dignity of the High Priest of old, wherein the principal discharge of his duty did consist, and whereon the efficacy of his whole ministration did depend, was, that He, and He alone did enter into the Holy Place, the typical representation of the Presence of God. Therefore such an entrance must our High Priest have after he had offered himself once for all.

II. This entrance of our High Priest as to the place whereinto he entred, is expressed, first, negatively; not into the Holy Places made with hands. The place intended is the Sanctuary or most Holy Place in the Tabernacle. It is here expressed in the Plural Number to answer the Hebrew [in non-Latin alphabet]; for so the LXX render their reduplications, wherewith they supply their want of superlatives. These Holy Places Christ entered not into.

A Double Description is here given of this place. (1) As to its nature; (2) As to its use.

1. As to its nature, it was made with hands; built by the hands of men. The manner of this building was part of its glory; for it relates to the framing and erection of the Tabernacle in the Wilderness. And as this was wholly directed by God himself, so he endowed them in an extraordinary manner with singular skill and wisdom by whom the work was wrought. But as to the thing it self, it is a diminution from its glory, not absolutely but comparatively; yet was still made by the hands of men, and so had no glory in comparison of that which does excel, namely, Heaven it self.

2. As to the use of these Holies, they were [in non-Latin alphabet] is sometimes used for [in non-Latin alphabet], that which is signified by the Type; and this we commonly call the Antitype. So is the word used by the Apostle Peter (1 Peter 3:21). The substance of what is typified. Sometimes it is used for [in non-Latin alphabet]; the Type and Resemblance of the thing signified. So is it here used, and well rendered Figures. And what the Apostle calls [in non-Latin alphabet] in the foregoing verse, he here calls [in non-Latin alphabet]. They are therefore the same; only they express different respect and notions of the same things. As the delineation and representation of heavenly things in them were obscure and dark, they were [in non-Latin alphabet] similitudes, resemblances of heavenly things; as that representation which they had and made of them, was a transcript from the original pattern and idea in the mind of God, and shewed to Moses in the Mount, they were [in non-Latin alphabet] or express figures.

And they were thus figures of the true; that is, the true Holies. True in these expressions is opposed to shadowing and typical, not to that which is false or adulterate. So (John 1:17, 18) real, substantial, the things originally in all these institutions.

This is a brief description of the place whereinto the High Priest under the Law did enter, wherein his great privilege did consist, and whereon the efficacy of all his other administrations did depend. And it is described, (1) With respect to its institution, it was the most Holy Place, peculiarly dedicated to the reception of the especial pledges of the Presence of God. (2) As to its fabric; it was made with hands; though of an excellent structure, directed by God himself, and framed by his especial command; yet was it in its self no more but the work of men's hands. (3) As to its principal end and use; it was a figure and resemblance of heavenly things. All God's appointments in his service, have their proper season, beauty and glory and use, which are all given them by his appointment. Even the things that were made with men's hands, had so, while they had the force of a divine institution. To enter into the Presence of God represented by the typical pledges of it in this place, was the height of what the High Priest under the Law attained to. And this he did on the ground of the dedication and purification of the Tabernacle by the blood of the sacrifices of goats and calves. And it may be said, if the Lord Jesus Christ be the High Priest of the Church, here or into this place he ought to have entered. I Answer, He ought indeed so to have done, if by his sacrifice he had purified only earthly things. But whereas he had no such design, nor were the temporal things of the whole creation worth the purification with one drop of his blood, but they were things spiritual and heavenly that were purified by his sacrifice, he was not to enter into the Holy Place made with hands, the figures of the same, but into Heaven it self.

In opposition to what is denied of him, and which is therein ascribed to the High Priest of the Law, the place whereinto he did enter is called Heaven itself. The entrance spoken of was Sacerdotal, not Triumphant and Regal, as I have elsewhere declared. And by this Heaven itself a peculiar place is intended. The Apostle has in several places affirmed that in his Ascension he passed through the Heavens, and was made higher than the Heavens. Therefore by this, Heaven itself, some place that is called so by the way of eminency, is intended. This in the Scripture is sometimes called the Heaven of Heavens, and the third Heaven; the place of the peculiar residence of the presence, majesty and glory of God, and of his Throne; where all his blessed saints enjoy his presence, and all his holy angels minister to him. A place above all these aspectable Heavens, the Heavens which we do behold.

The entrance of Christ into Heaven as our High Priest, was into it as the Temple of God, wherein the chief thing considerable is the Throne of Grace. For it is that which answers to and was signified by the entrance of the High Priest into the most Holy Place in the Tabernacle. And there was nothing therein but the Ark and the Mercy-seat, with the Cherubims of Glory overshadowing them, which, as we have declared, was a representation of a Throne of Grace. He entered likewise into Heaven triumphantly as it was the Palace of God, the Throne of the Great King, and sat down at the right hand of the Majesty on high; but this he did with respect to the execution of his kingly office with authority and power. For as the offices of Christ are distinct, and their exercise is so also, so Heaven itself wherein he now discharges them all, is proposed to us, under divers considerations, distinctly answering to the work that the Lord Christ has yet to perform therein. And this serves,

1. To the direction and encouragement of faith. When we apply ourselves to Christ to seek for aid for the subduing and destruction of our spiritual adversaries, by his ruling power, that mighty power whereby he is able to subdue all things to himself, we consider him on the Throne of Majesty in the full possession of all power in Heaven and Earth; hereby is faith both encouraged and directed in its acting or approach to him. And when we go to him for relief under our temptations with a sense of the guilt of sin, which requires tenderness and compassion, we consider him as in the Temple of God appearing as our High Priest before the Throne of Grace (Hebrews 4:14, 15, 16).

2. This representation is the spring of all spiritual consolation. God on a Throne of Grace, the Lord Christ before it in the exercise of his office with faithfulness, compassion and power, is the spring and center of all the comforts of the Church.

Schlictingius affirms on this place, that these things are spoken of Christ, only in a neat and handsome metaphor under which he is compared to the priests of old. And the whole of his discourse tends to this, that it is a comparison framed or coined by the Apostle for the illustration of what he intends. But this is not to interpret the meaning of his words, but directly to oppose his whole design. For it is not a fancied framed comparison that the Apostle insists on, but a declaration of the typical significancy of legal institutions; and his purpose is to manifest the accomplishment of them all in Christ alone.

Lastly; the end of this Sacerdotal entrance of Christ into Heaven is expressed; Now to appear in the presence of God for us.

A further degree of opposition between our High Priest and those of the Law, is expressed in these words. They entered into the Holy Place to appear for the people, and to present their supplications to God. But this was only in an earthly Tabernacle, and that before a material Ark and Mercy-seat. In what is here ascribed to Christ, there are many differences from what was so done by them.

1. In the time of what he did or does; [in non-Latin alphabet], Now: at this present season and always. What those others did was of no continuance. But this NOW is expressive of the whole season and duration of time from the entrance of Christ into Heaven, to the consummation of all things. So he declares it in the next verse. He never departs out of the Sanctuary to prepare for a new sacrifice as they did of old. There is no moment of time wherein it may not be said, He now appears for us.

2. In the end of his entrance into this Heavenly Sanctuary: [in non-Latin alphabet], that is, [in non-Latin alphabet]; to appear; absolutely his entrance into Heaven had other ends, but this is the only end of his entering into Heaven as God's Temple, the seat of the Throne of Grace, as our High Priest. And the whole discharge of the remaining duties of his Sacerdotal office are comprised in this word, as we shall immediately demonstrate.

3. In that he does thus appear [in non-Latin alphabet]; Vultui, Conspectui, Faciei Dei; that is, the immediate presence of God, in opposition to the typical symbols of it in the Tabernacle, before which the High Priest presented himself.

The High Priest appeared before the Ark, the Cherubims and Mercy-seat composed into the form of a Throne: Christ enters into the real presence of God, standing in his sight, before his face; and this expresses his full assurance of his success in his undertaking, and his full discharge from that charge of the guilt of sin which he underwent. Had he not made an end of it, had he not absolutely been freed from it, he could not have thus appeared with confidence and boldness in the presence of God.

Lastly; this is said to be done [in non-Latin alphabet] For us. This refers only to Appear; to appear for us; that is, as we shall see, to do all things with God for us, at the Throne of Grace that we may be saved.

The words being opened, the nature of the thing itself, namely of the present appearance of Christ in Heaven, must be further inquired into. And it may be declared in the ensuing observations.

It is an act of his sacerdotal office. Not only he who is our High Priest does so appear, but he so does as the High Priest of the Church. For such was the duty of the High Priest under the Law, whereby it was typified and represented. His entrance into the Holy Place and presentation of himself before the Mercy-seat was in the discharge of his office, and he did it by virtue thereof. And this is one principal foundation of the Church's comfort, namely that the present appearance of Christ in the presence of God, is a part of his office, a duty in the discharge of it.

It is such an act and duty of our High Priest as supposes the offering of himself a sacrifice for sin, antecedent thereunto. For it was with the blood of the expiatory sacrifices offered before on the Altar, that the High Priest entered into the Holy Place. It has therefore regard to his antecedent sacrifice, or his offering himself in his death and blood-shedding to God. Without a supposition hereof, he could not as our High Priest have entered into the Sanctuary and have appeared in the presence of God. Therefore

It supposes the accomplishment of the work of the redemption of the Church. His words in this appearance before God, are expressed (John 17:4): I have glorified you on the Earth, I have finished the work you gavest me to do; and now I come to you. He was sent of God into the World on this great errand, for this great work; and he returned not to him, he appeared not in the presence of him that sent him, until he had fulfilled it, and was ready in all things to give an account of it to the eternal glory of God.

In this his appearance he presents himself to God as a Lamb that had been slain (Revelation 5:6). He is now alive and lives for ever. But there must as to efficacy in this appearance be a representation of his sacrifice, his suffering, his death, his blood, of himself as a Lamb slain and offered to God. And this was to be so in answer to the blood of the expiatory sacrifice, which the High Priest carried into the Holy Place. For he was himself both the Priest and the Sacrifice, the Offerer and the Lamb. And as that blood was sprinkled before the Ark and the Mercy-seat, to apply the atonement made to all the sacred pledges of God's presence and good will; so from this representation of the offering of Christ, of himself as a Lamb that had been slain, in this his appearance before God, does all the application of its benefits to the Church proceed.

He thus appears for us. He is therein therefore the great representative of the Church, or he represents the whole Church of his redeemed, to God. There is more in it than merely for our good. It is as it were the appearance of an Advocate, a law-appearance in the behalf of others. So is it declared (1 John 2:1, 2). He will at the end of all present his whole Church to God, with the whole work of his love and grace accomplished towards them. He first so presents it to himself and then to God (Ephesians 5:26, 27). Now he presents them as the portion given to him of God out of fallen mankind to be redeemed and saved; saying, behold I and the children which you gavest me; yours they were and you gavest them to me. I present them to your love and care, holy Father, that they may enjoy all the fruits of your eternal love, all the benefits of my death and sacrifice.

This is the great testimony of the continuation of his love, care and compassion towards the Church now he is in the height of his own glory. Love, care and compassion belong to him in an especial manner as he is an High Priest, which we have declared on many occasions. They are the spring of all his sacerdotal actings. And they are all witnessed to in his perpetual appearance in the presence of God for us.

This also comprises his being an Advocate. He is hereby in a continual readiness to plead our cause against all accusations, which is the especial nature of his work as an Advocate; which is distinct from his intercession, whereby he procures supplies of grace and mercy for us.

This account of the appearance of Christ before God on the Throne of Grace, gives direction into a right apprehension of the way of the dispensation of all saving grace and mercy to the Church. The spring and fountain of it is God himself, not absolutely considered, but as on a Throne of Grace. Goodness, grace, love and mercy are natural to him; but so also are righteousness and judgment. That he should be on a Throne of Grace is an act of his sovereign will and pleasure, which is the original spring of the dispensation of all grace to the Church. The procuring cause of all grace and mercy for the Church, as issuing from this Throne of Grace, is the sacrifice of Christ, whereby atonement was made for sin, and all heavenly things purified to their proper end. Hence he is continually represented before this Throne of God, as a Lamb that had been slain. The actual application of all grace and mercy to the Church and every member of it, depends on this his appearance before God, and the intercession wherewith it is accompanied.

Schlictingius grants on the place, that Christ does indeed solicitously take care of the salvation of the Church; but yet God, says he, does grant it of mere mercy without any regard to satisfaction or merit; which, says he, we exclude. And the only reason he gives for their so doing is this: that where there is satisfaction or merit, there is no need of oblation, appearance or intercession. But this fancy (opposed to the wisdom of God in the dispensation of himself and his grace) arises from their corrupt notion of these things. If the oblation of Christ with his appearance in Heaven and intercession were nothing but what they imagine them to be, that is, his appearance in Heaven with all power committed to him, and the administration of it for our good, his satisfaction and merit could not directly be from there proved. Yet also on the other hand are they no way disproved thereby; for they might be antecedently necessary to the exercise of this power. But the argument is firm on the other hand. There is in the dispensation of grace and mercy respect had to satisfaction and merit, because it is by the blood and sacrifice of Christ, as it is the design of the Apostle to declare. For whereas he was therein an offering for sin, was made sin for us, and bare all our iniquities, undergoing the penalty or curse of the law due to them, which we call his satisfaction or suffering in our stead. And whereas all that he did antecedently to the oblation of himself for the salvation of the Church, he did it in a way of obedience to God by virtue of the compact or covenant between the Father and him for our salvation to his glory, which we call his merit; to these there is respect in the dispensation of grace, or the Lord Christ lived and died in vain.

But to declare their apprehension of these things, the same author adds: Porro in Pontifice legali, apparitio distincta erat ab oblatione, licet utraque erat conjuncta & simul fieret; nempe quia alius erat Pontifex, alia victima; & apparebat quidem Pontifex, offerebatur autem victima, seu sanguis victimae: At nostri Pontificis & oblatio & apparitio, quemadmodum & interpellatio, reipsa idem sunt; quia nimirum idem est Pontifex & Victima. Dum enim apparet Christus, seipsum offert; & dum seipsum offert, apparet; dum autem & offert & apparet, interpellat.

1. It is not true that the oblation or offering of the sacrifice, by the High Priest and his appearance in the Holy Place was at the same time. For he offered his sacrifice at the altar without, and afterwards entered with the blood into the Holy Place. 2. He grants that the blood of the sacrifice was offered; but will not allow that the blood of Christ was offered at all, nor that Christ offered himself before he had laid aside both flesh and blood having no such thing belonging to him. 3. That the sacrifice of Christ, his oblation, appearance, and intercession are all one and the same, and that nothing but his power and care in Heaven for the salvation of the Church is intended by them, is an imagination expressly contradictory to the whole design, and all the reasonings of the Apostle in the context. For he carefully distinguishes those things one from the other, shows the different and distinct time of them under the Old Testament, declares their distinct natures, acts and effects, with the different places of their performance. Violence also is offered to the signification of the words, and the common notion of things intended by them, to make way for this conceit. In common use and force [〈 in non-Latin alphabet 〉] or [〈 in non-Latin alphabet 〉] are one thing, and [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] are others. It is true, the Lord Christ is in himself both the Priest and the Sacrifice; but it does not from there follow, that his offering of himself and his appearance in the presence of God for us, are the same; but only that they are the acts of the same Person.

This continual appearance of the Lord Christ for us, as our High Priest in the presence of God, in the way explained, is the foundation of the safety of the Church in all ages; and that whereon all our consolation does depend; from where relief is derived by faith on all occasions. The consideration hereof being rightly improved will carry us through all difficulties, temptations and trials with safety to the end.