Hebrews 7:19-22 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw near to God.… I. THE PRE-EMINENCE OF OUR LORD'S PRIESTHOOD ATTESTED BY THE SOLEMNITY OF HIS APPOINTMENT. The priests of the Mosaic Law were placed in their office by an act of the Divine will, and the order of their consecration was prescribed by the lawgiver, who probably superintended the process which fitted them to enter upon their duties. There was no oath proclaimed on the occasion. When Christ was appointed there was an oath, which was conveyed to the knowledge of the Church by David, the royal prophet. This oath declared the fixed and unchangeable purpose of God, that whatever else might change, the office of the high priesthood of Christ should never be abrogated. "For ever his word is settled in heaven." It is only on occasions of special solemnity that oaths are takes by men when they assume weighty and important offices. They are used at coronations of monarchs, and the appointment of judges and others who undertake to administer faithfully the charges which they assume. God condescends to engage by oath for the permanence and glory of the priesthood of Christ that he shall be a Priest forever after the order of Melchizedek. Here we see the loving care of God to invite and justify our trust in his dear Son. It is a vast and large confidence which he claims, and includes the rejection of all other confidences; our surrender to Christ of our understanding, will, and affections; our influence, time, and property; our present and the vast future; and, as the demand is large, there is all evidence and provision to make our trust in the High Priest a reasonable service. He is appointed by oath, and is the Surety of a better covenant; and so there is a proportion and harmony between the Surety and the covenant itself. In the scheme of redemption God hath abounded in all wisdom and prudence. The new wine is put into new bottles, and the consistency of all arrangements for our redemption proves that all things are of God. II. THE AUTHORIZATION OF THE PRIESTHOOD. If any man had dared to approach Jehovah in the solemnities of worship without his express appointment, he would have been punished for his presumption. This is proved by the history of Uzziah (2 Chronicles 26:16). It is said of this king that his heart was lifted up, and, against the remonstrances of the priests, he would offer incense, and so combine the dignity of the priesthood and royalty in himself. "Pride went before destruction, and a haughty spirit before a fall," and he was confined as a leper until the day of his death. The vocation and appointment of Aaron were disputed by the Reubenites who had lost the priesthood, and the Levites who were ambitious of higher dignity; and the case was decided by the punishment of the revolters, and the miraculous foliage, blossoms, and fruit of Aaron's rod. Jesus Christ has the high and supreme authority of Jehovah for his appointment, and the writer quotes the second psalm, which predicts the regal glory of the Son, who was "of the seed of David according to the flesh; but was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead" (Romans 1:3, 4). Then follows a quotation from another Messianic psalm, which declares that he is a Priest forever after the order of Melchizedek. The order of Aaron was too narrow and too imperfect to shadow forth the unrivalled dignity and worth of him who is now set over the house of God. This latter type will reappear for further discussion, and therefore we rest upon this declaration of the eternal will which appoints the Redeemer to be the High Priest for the race of mankind. It is the will of God, which is declared in solemn prophecy; and if he speaks, it is done; "he commands, and it stands fast." III. THE CONSECRATION OF CHRIST TO HIS DIVINE OFFICE AS A PRIEST. The consecration of Aaron and the priests of the Mosaic Law was very elaborate and impressive, but was unaccompanied with any distress of mind and suffering of the flesh. The sonship of our Lord was eternal, and as a Son he came from heaven to assume our nature and pass through a career of sorrow and bitter experience, that he might learn and prove his obedience to his Father. "He took upon him the form of a servant, and became obedient unto death." As he approached the close of his public ministry the agonies of his soul began to multiply in number and increase in intensity. His prayer in Gethsemane was probably present to the mind of the writer, where he was sorrowful even unto death, and implored, if it were possible, "that the cup might pass from him." He uttered his prayers with strong crying and tears. The usual manner of our Lord's teaching was quiet and gentle, for he did not lift up his voice nor cause it to be heard in the streets; but in the dire and inscrutable distress which came upon him, like Jacob in his mysterious wrestling, he wept and made supplication. He was heard on account of his godly fear or piety. It may be - for we would he cautious and reverential - that he was saved from death in Gethsemane, where he sweat "as it were great drops of blood falling to the ground," by the ministry of a mighty angel like Gabriel or Michael; or that he was delivered from the insupportable fear of the death of shame and agony which lay before him on Calvary. He was heard for his piety, and came off more than a conqueror. Whatever mystery surrounds this solemn fact, the lesson is obvious that disciples must learn obedience in imitation of their Master; that, having overcome, they may sit down with him in his throne. "Through much tribulation we must enter the kingdom." Having borne the sorrow, he has obtained the joy that was set before him, and being now consecrated by his sufferings and death, he is perfectly fitted for his mediatorial office, and becomes the Author of eternal salvation to all his obedient followers, and leads them onward to the glory of an immortal life. This is the highest and most glorious illustration of the methods of that grace which was seen in the life of Joseph, into whose soul the iron entered, whom the word of the Lord tried; but afterwards he shone in the light of wisdom, became the savior of millions from the pangs of famine and death, kept alive the chosen seed, and prepared for the higher revelations of Horeb and Calvary. To obviate any doubts which might arise from so profound a humiliation on the part of Jesus Christ, it is repeated that he was "called of God a High Priest after the order of Melchizedek." - B. Parallel Verses KJV: For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. |
    |