Works of John Bunyan — Complete

by John Bunyan

With this sacrifice he then subjoined another, which was also preparatory to the great acts of his high priest's office, which he was afterwards to perform for us. And that was his drink-offering, his tears, which were offered to God with strong cries (Exo 29:40; Num 28:7). For this was the place and time that in a special manner he caused his strong wine to be poured out, and that he drank his tears as water. This is called his offering, his offering for his own acceptance with God. After 'he had offered up prayers and supplications, with strong crying and tears unto him that was able to save him,' he 'was heard' for his piety, for his acceptance as to this office, for he merited his office as well as his people (Heb 5:7). Wherefore it follows, 'and being made perfect,' that is, by a complete performance of all that was necessary for the orderly attaining of his office as high priest, 'he became the author of eternal salvation, unto all them that obey him' (Heb 5:9).

For your better understanding of me as to this, mind that I speak of a twofold perfection in Christ; one as to his person, the other as to his performances. In the perfection of his person, two things are to be considered; first, the perfection of his humanity, as to the nature of it; it was at first appearing, wholly without pollution of sin, and so completely perfect; but yet this humanity was to have joined to this another perfection; and that was a perfection of stature and age. Hence it is said that as to his humanity he increased, that is, grew more perfect. For this his increasing was, in order to a perfection, not of nature, simply as nature, but of stature. 'Jesus increased in wisdom and stature' (Luke 2:52). The paschal lamb was a lamb the first day it was yeaned; but it was not to be sacrificed until it attained such a perfection of age as by the law of God was appointed to it (Exo 12:5,6). It was necessary, therefore, that Christ as to his person should be perfect in both these senses. And indeed 'in due time Christ died for the ungodly' (Rom 5:6).

Again, as there was a perfection of person, or of nature and personage in Christ, so there was to be a perfection of performances in him also. Hence it is said, that Jesus increased in favour with God (Luke 2:52); that is, by perfecting of his obedience to him for us. Now, his performances were such as had a respect to his bringing in of righteousness for us in the general; or such as respected preparations for his sacrifice as a high priest. But let them be applied to both, or to this or that in particular; it cannot be, that while the most part of his performances were wanting, he should be as perfect as when he said, 'The things concerning me have an end' (Luke 22:37).

Not but that every act of his obedience was perfect, and carried in it a length and breadth proportionable to that law by which it was demanded. Nor was there at any time in his obedience that which made to interfere one commandment with another. He did all things well, and so stood in the favour of God. But yet one act was not actually all, though virtually any one of his actions might carry in it a merit sufficient to satisfy and quiet the law. Hence, as I said, it is told us, not only that he is the Son of God's love, but that he increased in favour with God; that is, by a going on in doing, by a continuing to do that always that pleased the God of heaven.

A man that pays money at the day appointed, beginning first at one shilling, or one pound, and so ceaseth not until he hath in current coin told over the whole sum to the creditor, does well at the beginning; but the first shilling, or first pound, not being the full debt, cannot be counted or reckoned the whole, but a part; yet is it not an imperfect part, nor doth the creditor find fault at all, because there is but so much now told; but concludes that all is at hand, and accepteth of this first, as a first-fruits: so Christ, when he came into the world, began to pay, and so continued to do, even until he had paid the whole debt, and so increased in favour with God. There was then a gradual performance of duties, as to the number of them, by our Lord when he was in the world, and consequently a time wherein it might be said that Christ had not, as to act, done all, as was appointed him to do, to do as preparatory to that great thing which he was to do for us. Wherefore, in conclusion, he is said to be made perfect, 'and being made perfect, he became the author of eternal salvation to all them that obey him' (Heb 5:9).

It will be objected, then, that at some time it might be said of Christ that he was imperfect in his obedience. Answ. There was a time wherein it might have been said, Christ had not done all that he was to do for us on earth. But it doth not follow thereupon, that he therefore was imperfect in his obedience; for that all his acts of obedience were done in their proper time, and when they should, according to the will of God. The timing of performances adds or diminishes as to the perfection of obedience, or the imperfection of it. Had these Jews killed the passover three days sooner than the time appointed, they had transgressed (Exo 12:6). Had the Jews done that on the fourth day to Jericho, which was to have been done on the seventh day, they had sinned (Josh 6:10-16). Duty is beautiful in its time, and the Son of God observed the time. 'I must,' saith he, 'work the works of him that sent me, while it is day,' that is, in their seasons. You must keep in mind that we speak all this while of that part of Christ's perfection, as to duties, which stood in the number of performances, and not in the nature or quality of acts. And I say, as to the thing in hand, Christ had duty to do, with respect to his office as high priest for us, which immediately concerned himself; such duties as gave him a legal admittance unto the execution thereof; such duties, the which, had they not orderly been done, the want of them would have made him an undue approacher of the presence of God, as to that. Wherefore, as I said afore, by what he did thereabout, he consecrated, or sanctified himself for that work, according to God, and was accepted for his piety, or in that he feared and did orderly do what he should do.

Fourth. The next thing preparatory to the execution of this office of high priest was the sacrifice itself. The sacrifice, you know, must, as to the being of it, needs precede the offering of it; it must be before it can be offered. Nor could Christ have been an high priest, had he not had a sacrifice to offer. 'For every high priest is ordained to offer gifts and sacrifices; wherefore it is of necessity that this man have somewhat also to offer' (Heb 8:3). And I bring in the sacrifice as the last thing preparatory, not that it was last, as to being, for it was before he could be capable of doing any of the afore-named duties, being his body, in and by which he did them, but it was the last as to fitness; it was not to be a sacrifice before the time, the time appointed of the Father; for since he had prepared it to that end, it was fit as to the time of its being offered, that that should be when God thought best also (Heb 10:5).

Behold then, here is the high priest with his sacrifice; and behold again, how he comes to offer it. He comes to offer his burnt-offering at the call of God; he comes to do it in his priestly garments, consecrated and sanctified in his own blood; he comes with blood and tears, or by water and blood, and offereth his sacrifice, himself a sacrifice unto God for the sin of the world; and that too at a time when God began to be weary of the service and sacrifices of all the world. 'Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me,' thou hast fitted me; 'in burnt-offerings and sacrifices for sin thou hast had no pleasure; then said I, Lo I come, in the volume of the book it is written of me, to do thy will, O God' (Heb 10:5-7).

[Christ the sacrifice as well as the high priest, and how he offered it.]

Thus you see our high priest proceeded to the execution of his priestly office; and now we are come to his sacrifice, we will consider a little of the parts thereof, and how he offered, and pleads the same. The burnt-offering for sin had two parts, the flesh and the fat, which fat is called the fat of the inwards, of the kidneys, and the like (Lev 3:12-16). Answerable to this, the sacrifice of Christ had two parts, the body and the soul. The body is the flesh, and his soul the fat; that inward part that must not by any means be kept from the fire (Isa 53:10). For without the burning of the fat, the burnt-offering and sin-offering, both which was a figure of the sacrifice of our high priest, was counted imperfect, and so not acceptable.