Verse 20

Whither the forerunner is for us entred, Jesus made an High Priest for ever after the order of Melchisedec.

The Apostle issueth this long digression as he does all his other discourses, in the person of Christ; who being the Author and Finisher of our Faith, with him he begins, and in him he ends continually. And three things he aims at in this Verse.

1. To give new assurance to the efficacy and prevalency of hope fixed on the promise as it enters in to that within the Vail; namely, because Christ our High Priest is there. It enters there, [in non-Latin alphabet], whither Christ is gone. Even Heaven itself would be no safe place for us to fix the Anchor of our trust and hope in, if Christ were not there. For without him there would be no Throne of Grace in Heaven, as there could have been no typical throne in the Sanctuary, without the Mercy-seat. And this contains the relation between the two Verses; wherein we see that,

After the most sincere performance of the best of our duties, our comforts and securities are centred in Christ alone. Our hope entring within the Vail is a safe Anchor, because Christ is there.

2. The Apostle in these words by an artificial transition, lands us on that coast which he all this while steered towards; and this is the Priesthood of Christ as represented in that of Melchisedec. This he had asserted chap. 5. 12. But upon the consideration of the depth of this mystery, the importance of the subject matter of it, with the present state of the most of these Hebrews, he engageth into that long digression for their due preparation to the hearing and receiving of it, which we have now passed through. Therefore having discharged his conscience and duty towards them in various admonitions, he returns again in these words to that design and discourse, which there he had broken off. And from the nature of his digression we may learn that,

As the minds of men are greatly to be prepared for the communication of spiritual mysteries to them, so the best preparation is by the cure of their sinful and corrupt affections, with the removal of their barrenness under what they have before learned and been instructed in. It is to no purpose, yes it is but the putting of new wine into old bottles to the loss of all, to be daily leading men into the knowledge of higher mysteries, while they live in a neglect of the practice of what they have been taught already.

3. He gives an account of the Lord Christ to whom he has now reduced his discourse, in sundry particulars; As,

1. He expresseth him by his name [in non-Latin alphabet]; Jesus. And by the interposition of this name here the Apostle may design two things.

(1) To mind us of the signification of it, from where the reason of his assumption of it was taken. Jesus signifies a Savior; and he was called Jesus, because he was to save his people from their sins (Matthew 1:21). He therefore concerning whom all these things are affirmed, is to be considered as our Savior; who had the name of a Savior given him by God himself, with respect to the work which he was to do (1 Thessalonians 1:10), and he is Jesus still, able to save to the uttermost them that come to God by him.

(2) To reflect on the common use of that name in the world. This was the name under which he was reproached, reviled, crucified and slain as a malefactor, They crucified Jesus. Therefore the Apostle treating here of the glorious exaltation of the Son of God, that none might pretend or fancy to themselves that it was any other thing or person that he intended, he expresseth him by that name, whereby he was known in the world, under which he was reproached and suffered. And this all the Apostles were careful to inculcate in the first preaching of the Gospel; Jesus of Nazareth (Acts 2:22). This Jesus has God raised up, ver. 32. His Son Jesus whom you delivered up and denied in the presence of Pilate, chap. 3. 13. Jesus of Nazareth whom you crucified; chap. 4. 10. Jesus whom you slew and hanged on a Tree, chap. 5. 30. For as they testified hereby that they were not ashamed of his Cross, so they laid in security for faith, against all those fond imaginations which have been since vented, that Christ in Heaven and in us is somewhat else than that Jesus who was crucified on the Earth. This is that which by the use of this name he calls our faith to, namely, that it is one and the same Jesus, who was humbled and is exalted, who died ignominiously and lives for ever in glory.

This same Jesus is our Savior in every state and condition, the same on the Cross and the same at the right hand of the Majesty on high. Hence he is still represented in Heaven as a Lamb slain (Revelation 5:6). And all apprehensions to the contrary are destructive to the whole foundation of the Gospel.

2. He describes him by that office and action from where our hope receives its great encouragement to enter within the Vail; namely, that he is [in non-Latin alphabet], a Forerunner for us, and as such is entred in there.

In this place alone is this title assigned to the Lord Christ, though the things intended in it are elsewhere expressed. And so it must be said concerning the name of a surety, which our Apostle makes use of in the next Chapter, ver. 22. Great mysterious truths may often be comprised in one word, used and employed by the Holy Ghost for our instruction; and therefore every word of the Scripture is diligently to be searched into.

It is indifferent whether we render the words, the Forerunner for us, that is, our Forerunner is entred; or the Forerunner is entred for us. In the first way the qualification of his person, a Forerunner for us; in the latter the design of his action, the Forerunner acting for us, is intended. Both come to the same purpose; and our Translators so place the words as if they enclined to the latter sense. Two things we are to enquire into.

(1) What is a Forerunner. (2) What the Holy Ghost would instruct us in by this Ascription to Christ, or he is a Forerunner entring within the Vail for us.

(1) [〈 in non-Latin alphabet 〉], Praecursor; is one who in an affair of public concern, makes speed by himself to the place whereunto the affair belongs, to give an account of it, and to dispose of all things needful and suited to the disposal of the affair that he reports. Commonly indeed such a public harbinger is inferior to those who come after, under whose conduct the main of the affair does abide. But this is only where he who is the Forerunner or harbinger is so and no more. But now although the Lord Christ be a Forerunner also, yet he is more; he is the Person in whose hand lies the whole affair and its conduct. And he was himself the Forerunner, because of the greatness of the matter he had in hand, not manageable by any other. And we may consider the words distinctly. (1) His being a Forerunner. (2) For us. (3) Where he is so, within the Veil.

(1) He is in his entrance into Heaven, or the Holy place, [〈 in non-Latin alphabet 〉], a Forerunner. This the High Priest of old when he entered once a year into the Holy place was not. He entered thereinto himself, but he made no way for any to follow after. He did not go before the people to give them an entrance into the Holy place; but both by his entrance and his return signified their exclusion for ever. We have then herein another instance of the excellency of our High Priest and his office. When he entered into the Holy place, he did it not merely for himself, but to go before, to lead and conduct the whole Church into the same glory.

(2) He is a Forerunner [〈 in non-Latin alphabet 〉], for us; that is, for all believers, for the whole Church in all times, ages and places. And this he is three ways.

1. By way of declaration. It belongs to a Forerunner to carry tidings, and to declare what is the success that has been obtained in the affair which he gives an account of. The Lord Christ entering into Heaven makes an open declaration, that he has led captivity captive, spoiled principalities and powers, triumphed over them, that he has obtained his portion, and divided the spoil with the strong (Isaiah 53:12), that he has rescued his Church from the power of sin, Satan, death and law. And there were two parts of the triumphant declaration made by this Forerunner of the Church. (1) That he had discharged his original engagement for the salvation of believers under the Old Testament, on the faith whereof they were accepted with God, and saved. Hence upon his entrance within the Veil, they also join in that doxology (Revelation 5:9, 10, 11, 12). And he was their Forerunner also. For although I have no apprehension of the Limbus Patrum fancied by the Papists, yet I think the Fathers that died under the Old Testament had a nearer admission into the presence of God, upon the Ascension of Christ, than what they enjoyed before. They were in Heaven before, the sanctuary of God; but were not admitted within the Veil, into the most holy place, where all the counsels of God in Christ are displayed and represented. There was no entrance before either as to grace or glory within the Veil (Hebrews 9:8). For as I said, within the Veil are all the counsels of God in Christ laid open, as they were typed in the Holy place. This none could or were to behold, before his own entrance there. Therefore he was their Forerunner also. (2) To declare the redemption of all the elect that were to follow him in their several generations. This is triumphantly declared in Heaven (Psalm 47:5, 6, 7; Psalm 68:18, 24, 25, 26).

2. By way of preparation. And this is twofold.

(1) With respect to our present gracious entrance into the Holiest, by faith and prayer. This way was not made for us while the Old Tabernacle was standing (chapter 9:8). But this way is now prepared for us by our Forerunner (chapter 10:19, 20, 21, 22). We have an entrance into Heaven even while we are here on the earth. An entrance is made for our faith, for our hope, for our prayer; wherever they enter, our souls do enter, and are present. And this entrance we make daily, and that with boldness and assurance on the account of our Forerunner.

(2) As to our future entrance into glory. Under this capacity as a Forerunner, it belongs to him to prepare mansions for us in his Father's house, whither he is gone, and which he has promised to do (John 14:23). He prepares mansions for us, and he prepares us for those mansions, suiting grace and glory to each other. Heaven indeed is ready for us, whenever we are meet and ready for Heaven.

3. By the way of possession. He had now obtained for the Church eternal redemption, and purchased for them and in their name an everlasting inheritance (Acts 26:18). This he went, for them and in their name to take possession of, and to reserve it in the heavens for them (1 Peter 1:4). Hereon being by adoption made heirs of God, they become to be coheirs with Christ (Romans 8:17), and are at last admitted into the same glory with him. So is he a Forerunner for us.

3. As a Forerunner he is entered within the Veil; that is, into Heaven itself, the place of the glorious presence of God. And this also may be considered two ways.

1. With respect to what he has already done for us; and two things are included therein. (1) That he had completely finished the work he had to do upon the earth. He had absolutely won the victory, and secured the Church from all its spiritual adversaries. Without this a triumphant entrance into Heaven had not been granted to him. (2) God's blessed approbation of all that he had done here below (Isaiah 53:11, 12; Philippians 2:7, 8, 9, 10, 11).

2. With respect to what he has yet to do for us. Hence it is that he is not said absolutely to enter into his glory; but to enter as a Priest, as through a Veil, as into the Holy place; where he continues as our Forerunner in the exercise of that office; as the Apostle declares in the close of the verse; made an High Priest after the order of Melchisedec, whereof we must treat in the next chapter.

Now the Lord Jesus being thus entered into Heaven as our Forerunner, gives us manifold security of our entrance there also, in the appointed season. This he assures us of (John 14:3, 19). For (1) He passed through all the storms of trials, temptations, persecutions, and death itself, that we are exposed to; and yet is landed safely in eternal glory. His anchor was trust and hope in all his storms (chap. 2:13; Isaiah 50:7, 8, 9). And it was tried to the utmost (Psalm 22:8, 9, 10). It preserved him in them all, and will be no less faithful to the whole Church. As he has thus gone before us, he is able to succour us, and has given us in himself a pledge of success. (2) He is now where our hope is fixed, namely, within the veil, where he takes care of it and will preserve it to the end.

Again, if the Lord Christ be entered in Heaven as our Forerunner, it is our duty to be following of him with all the speed we can. And it is required hereunto. (1) That we be willing to follow him, in the way wherein he went, as well as to the place whither he is gone. And the way he went was, (1) the way of obedience (chap. 5:8, 9); (2) the way of suffering (chap. 12:2). Holiness and the cross are the two essential parts of the way whereby our Forerunner entered into glory. (2) That we burden not ourselves with any thing that will retard us (chap. 12:1).

And we may see whereon the security of the Church does depend as to the trials and storms which it undergoes in this world. He that can consider the opposition that is made to it in the world, the counsel, the power, and the malice which are engaged to its ruin on the one hand; and its own weakness, solitariness, helplessness on the other, cannot but admire from where it is that it is preserved one moment from destruction.

There is no proportion between its visible defence and the visible opposition that is made to it. It is Jesus our Forerunner who is within the veil, taking care of all our concerns, that is alone our security.

And what will he not do for us, who in the height of his glory is not ashamed to be esteemed our Forerunner? What love, what grace, what mercy may we not expect from him?

When our hope and trust enter within the veil, it is Christ as our Forerunner that in a peculiar manner they are to fix and fasten themselves upon.