Such then was the shadow, at once unreal and dark. In contrast to it, the Apostle designates the substance as “the very image of the objects.” Instead of repeating the indefinite expression “good things to come,” he speaks of them as “objects,”[198] individually distinct, substantial, true. The image[199] of a thing is the full manifestation of its inmost essence, in the same sense in which St. Paul says that the Son of God’s love, in Whom we have our redemption, the forgiveness of our sins, is the image of the invisible God.[200] Indeed, it is extremely questionable whether our author too does not refer allusively to the same truth. For, in the verses that follow, he contrasts with the sacrifices of the former covenant the coming of Jesus Christ into the world to accomplish the work which they had failed to do.[201] When the blood of bulls and goats could not take away sin, inasmuch as it was an unreal atonement, God prepared a body for His own eternal Son. The Son responded to the Divine summons and, in accordance with the prophecies of Scripture concerning Him, came from heaven to earth to give Himself as the sufficient sacrifice for sin. The contrast, as heretofore, is between the vanity of animal sacrifices and the greatness of the Son, Who offered Himself. His assumption of humanity had for its ultimate end to enable the Son to do the will of God. The gracious purpose of God is to forgive sin, and this was accomplished by the infinite humiliation of the infinite Son. God’s will was to sanctify us; that is, to remove our guilt.[202] We have actually been thus sanctified through the one offering of the body of Jesus Christ. The sacrifices of the Law are taken out of the way in order to establish the sacrifice of the Son.[203]
It will be observed that the Apostle is not contrasting sacrifice and obedience. His meaning is not precisely the same as the prophet Samuel’s: that “to obey is better than sacrifice, and to hearken than the fat of rams.”[204] It is perfectly true that the sacrifice of the Son involved obedience,—a conscious, deliberate, willing obedience, which the beasts to be slain in sacrifice could not offer. The idea pervades these verses, as an atmosphere. But it is not the idea expressed. The dominant thoughts of the passage are the greatness of the Person Who obeyed and the greatness of the sacrifice from which His obedience did not shrink. The Son is here represented as existing and acting apart from His human nature.[205] He comes into the world, and is not originated in the world. The Christology of the Epistle to the Hebrews is identical in this vital point with that of St. Paul. The purpose of the Son’s coming is already formed. He comes to offer His body, and we have been taught in a previous chapter that He did this with an eternal spirit.[206] For the will of God means our sanctification, in the meaning attached to the word “sanctification” in this Epistle, the removal of guilt, the forgiveness of sins. But the fulfilment of this gracious will of God demands a sacrifice, even a sacrificial death, and that not the death of beasts, but the infinite self-sacrifice and obedience unto death of the Son of God. This is implied in the expression “the offering of the body of Jesus Christ.”[207]
The superstructure of argument has been raised. Christ as High-priest has been proved to be superior to the high-priests of the former covenant. It remains only to lay the topstone in its place. This brings us back to our starting point. Jesus Christ, the eternal High-priest, is for ever King. For the priests under the Law stand while they perform the duties of their ministry.[208] They stand because they are only priests. But Christ has taken His seat, as King, on the right hand of God.[209] They offer the same sacrifices, which can never take away sins, and wait, and wait, but in vain. Though they are priests of the true God, yet they wait, like the priests of Baal, from morning until midday is past and until the time of the offering of the evening sacrifice. But there is neither voice nor any to answer. Christ also waits, but not to renew an ineffectual sacrifice. He waits eagerly[210] to receive from God the reward of His effective sacrifice in the subjugation of His enemies. The priests under the Law had no enemies. Their persons were sacred. They incurred no hatred, inspired no love. Our High-priest goes out to war, the most hated, the most loved, of all captains of men.
The foundation of this kingly power is in two things: first, He has perfected men for ever by His one offering; second, He has put the law of God into the hearts of His people. The final conclusion is that the sacrifices of the Law have passed away, because they are no longer needed. “For where there is forgiveness, there is no more an offering for sin.”
FOOTNOTES:
[142] κεφάλαιον (viii. 1).
[143] λειτουργός (viii. 2).
[144] Chap. viii. 3.
[145] Chap. viii. 4.
[146] Chap. viii. 5