W. J. Hocking.
1915 356 One of the chief purposes of the Epistle to the Hebrews is to bring out the personal glories of the Messiah for the enlightenment and establishment of believers, particularly of those who were of that nation which so flagrantly dishonoured Him, even unto crucifixion and death. For there were those in the apostles' day who, while they believed in Jesus as the Anointed One of God, still clung to the veneration of the law and the prophets. Like impulsive Peter on the mount, they would make, as it were, three tabernacles, one for Moses, one for Elijah, and one for Christ. And the Epistle to the Hebrews is the voice coming from "the excellent glory," as the heavenly rebuke did to Simon, son of Jonas, setting forth Christ as the Son of God; and since He is the Son of God, all the splendours of the ancient types and shadows fade away by reason of the radiant glories of the despised Nazarene.
Beautiful and instructive and impressive as the ceremonial observances of the ancient economy were, they, nevertheless, could not but be limited and imperfect, and not in any sense or particular "the very image" of Him Who was coming. And, because of the inherent defects of the Mosaic sacrifices and priesthood, the "glory that excelleth" in the Antitype becomes the more manifestly declared, and that, too, by way of contrast rather than by comparison.
It is certain that the degree of fulness and perfection (assuming for the moment that it is permissible to speak of degrees of perfection as is commonly done in reference to human things,) in the fulfilment of Old Testament type, depended altogether upon the Person who was the Fulfiller. Who was to be the Priest that should 'suit God and man in every particular? Certainly not one taken from among men, for all such were compassed with infirmity (Heb. 5:1-3). Whatever a man "compassed with infirmity" did, must itself be marked with infirmity too, so that every priestly act of old was necessarily weak and inadequate. And for that reason it was the common thought of the Jewish worshipper that weakness and inadequacy were in some degree or other inseparable from the priesthood. Hence they were in danger of attributing these imperfections to the priesthood of Christ as well.
The apostle, to correct such unworthy thoughts, brings out in the very forefront of this epistle the unsurpassable glory of Christ's person — Son of God (Heb. 1), Son of man (Heb. 2). Before a word is written as to His pontifical or sacrificial perfection, the truth as to His person is unfolded in a grand dioramic display. And is it not so presented in this order that our hearts may bow in worship in presence of the overwhelming majesty of the Son, ere we proceed to learn the blessedness of Christianity, based as it is upon the perfections of the Great High Priest and His sacrifice? We can always suffer to have our hearts enlarged as, to our thoughts of Christ. However exalted they may be, they fall infinitely below the mark. How needful, then, to have the mind of the Spirit, of Whom the Lord said, "He shall glorify me for he shall receive of mine, and shall show it unto you" (John 16:14).
The Godhead of the Lord Jesus secured a perfect performance of His priestly and sacrificial work, while His spotless manhood constituted Him a perfect representative of those whose sins were atoned for. We read, "Forasmuch, then, as the children are partakers of flesh and blood, he also himself likewise took part of the same." "In all things it behoved him to be made like unto, his brethren, that he might be a merciful and faithful high priest in things pertaining to God to make propitiation* "for the sins of the people" (Heb. 2:14-17).
{*It is generally accepted that the verb here (ilaskomai) should be translated "to make propitiation," and not "reconciliation." The converse applies in Rom 5:11 where "reconciliation" should replace "atonement."}
Now, on reference to the Old Testament ritual, we find that it was specially on the great Day of Atonement that Aaron officiated without those resplendent garments of "glory and beauty" that were his as the high priest. On that day he had to perform the solemn functions in the ordinary linen attire of the priesthood, and not in the beautiful robes peculiar to him (Ex. 28:1-3). The fact was, Aaron had to offer sacrifice for himself and the other priests ("his house"), as well as for the sins of the people. And, when clad only in the holy linen garments, he was to use the New Testament phrase — "made like unto his brethren." The gorgeous apparel proper only to Aaron would be resumed subsequently, after the propitiatory work was accomplished. The ephod, the breastplate, the Ufim and Thummim, were all connected with Aaron's intercessory work for the people, to maintain them in that relation to Jehovah which was theirs in consequence of the blood being upon the mercy-seat. Thus the work of the high priest in the linen garments (propitiation) was introductory to the work in the glorious garments (intercession). And such is the order in which the work of the Great High Priest is set before us in the Epistle to the Hebrews "(1) propitiation for sins (Heb. 2); (2) intercession and help that we may not sin (Heb. 4, etc.).
And the tenor of the passage that speaks of the merciful and faithful high priest making propitiation for sins is that the Lord Jesus came down from above to do so. For this He was made a little lower than the angels; for this He took part in blood and flesh; for this it behoved Him in all things to be made like unto His brethren. So that propitiation was His work in the days of His flesh. There is not a word that speaks of His going to heaven to propitiate (or make atonement for) sins. He descended in grace to work a work that sins might be atoned for, and many sons be brought to glory. And He Himself said to His Father of His work here, "I have glorified thee on the earth; I have finished the work which thou gavest me to do" (John 17:4).