DISCOURSE: 2297
THE SUPERIORITY OF THE CHRISTIAN ABOVE THE MOSAIC DISPENSATION
Hebrews 7:19. The law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
THAT the Jewish religion is superseded by the Christian, is well known: but, why it is superseded, and what relation the two have to each other, is not so generally considered.
The true light in which the law is to be considered, is this; it was “a shadow of the things which were to be more fully revealed by the Gospel,” or a scaffolding erected for a season for the purpose of constructing the edifice of Christianity, and to be removed of course as of no further use, when that building should be complete. It is in this view that the Apostle speaks of it in the passage before us. He has shewn that, while the law was yet in the summit of its glory, David foretold, that a priesthood, of an order totally different from that established by Moses, should be introduced; and that consequently all the rites and ceremonies connected with the Levitical priesthood should be done away. The reason that he assigns for this is, that the legal economy was “weak and unprofitable.” Not that it was so in that particular view in which it was designed of God; but that it was so as far as related to those ends which the Jews, through the ignorance of its nature, expected to be answered by it. As a scaffolding is of use for the building of a house, but most unprofitable if resorted to as a residence instead of the house, so the law was good, as a typical exhibition of the way of salvation, but weak and unprofitable to those who should expect salvation by it. Salvation was, from the beginning, intended to be, and could be, by the Gospel only: “for the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh to God.”
It is our intention to mark,
I. The difference between the Mosaic and the Christian dispensation—
By “the law,” the whole dispensation of Moses was meant; and, by “the introduction of a better hope,” the dispensation of Christ; which alone affords a solid ground of hope to sinful men. The things which the law could not effect, the Gospel does: it gives us,
1. Perfect reconciliation with God—
[The sacrifices which were offered under the law could never take away sin. There was nothing in them that was at all suited to this end. What was there in the blood of a beast to make satisfaction to Divine justice for the sin of man? The Apostle truly says, it was not possible for the blood of bulls and of goats to take away sin [Note: Hebrews 10:4.].
But the Gospel points us to an atonement which was of infinite value, even the blood of God’s co-equal, co-eternal Son. This might well satisfy even for the sins of the whole world; because more honour was done to the Divine law by His performing its commands and suffering its penalties, than could have been done by the obedience or suffering of the whole human race. Hence the Scriptures invariably represent the Father as “reconciled to the world by the death of his Son;” and as requiring nothing more of us, than to come to him in the name of his Son, pleading the merits of his blood, and relying wholly on his atoning sacrifice. To all such persons he says, that, “though their sins may have been as crimson, they shall be as white as snow,” and that they not only shall be, but actually are, from the first moment of their believing, “justified from all things, from which they could not be justified by the law of Moses [Note: Acts 13:39.].” In this view the Gospel is called “the ministry of reconciliation:” and the one message which all the ministers of the Gospel have to declare, is, that “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [Note: 2 Corinthians 5:18-19.].”]
2. Perfect peace of conscience—
[The annual repetition of the same sacrifices under the Mosaic dispensation shewed, that the sins for which they were offered were not yet fully pardoned. Hence they were rather “remembrances of sins” than actual means of forgiveness: and consequently “they could not make men perfect as pertaining to the conscience [Note: Hebrews 9:9-10; Hebrews 10:1-3.].”
But the atoning “blood of Christ really cleanses from all sin.” It “purges the conscience [Note: Hebrews 9:14.];” so that, being justified by it, “we have peace with God,” and in our souls “a peace which passeth all understanding.” “In fleeing to Christ for refuge, and laying hold on that hope that is set before us, we have strong consolation.” Divine justice being satisfied, we are satisfied also. “We know in whom we have believed, and are assured that he is able to keep that which we have committed to him.” According to his promise, “he keeps our minds in perfect peace, because we trust in him:” he fills us with “peace and joy in believing,” yea, “with joy unspeakable and full of glory.”]
3. Perfect holiness of heart and life—
[The law commanded, but gave no strength for obedience. But Christ procured for his followers the gift of the Holy Spirit, “by whose effectual aid we can do all things” that are required of us. Absolute perfection indeed is not to be expected in this life: for even St. Paul, after having ministered in the Gospel for twenty years, said of himself, “I have not yet attained, neither am I already perfect:” but evangelical perfection, which consists in an unreserved surrender of our whole souls to God, we may, and must attain. For this purpose are “the Scriptures given, that by them the man of God may be perfect, thoroughly furnished unto all good works [Note: 2 Timothy 3:16-17.].” For this purpose are the promises in particular revealed, that “by them we may cleanse ourselves from all filthiness both of flesh and spirit, and perfect holiness in the fear of God [Note: 2 Corinthians 7:1.].” Nor is holiness merely provided for us; it is actually secured to us by the Gospel: “Sin shall not have dominion over us, because we are not under the law, but under grace:” on the contrary, we shall be made “new creatures,” and “be renewed after the image of God in righteousness and true holiness.” This is “that thing which the law could not do, in that it was weak through the flesh; and which God, sending his own Son, in the likeness of sinful flesh, as a sacrifice for sin, has done; he has so condemned sin in the flesh, that the righteousness of the law shall be fulfilled in us, who walk not after the flesh, but after the Spirit [Note: Romans 8:3-4.].”]
Corresponding with this difference is,
II.
The distinguishing benefit which under our dispensation we enjoy—
The access to God which Christians possess, results entirely from the nature of the dispensation under which they live: and the Apostle, in speaking of it, includes two things:
1. The liberty which we have of drawing nigh to God—
[The whole of the Jewish ritual tended rather to keep men at an awful distance from God than to bring them near to him. There was one court for the priests, into which they alone had admittance: and into the holy of holies none but the high-priest could enter! and he only on one day in the year; and then only according to certain forms that were prescribed. By these restrictions “the Holy Ghost signified, that the way into the holy place was not yet made manifest while the first tabernacle was yet standing [Note: Hebrews 9:8.].” Had any one presumed to violate this law, he would have instantly been visited, if not with a fatal stroke, at least (as King Uzziah was) with some awful calamity.
But for us there is “a new and living way opened, through the vail [Note: Hebrews 10:20-22.],” which was rent in twain from the top to the bottom at the very moment of our Saviour’s death. And, as by Christ “we have access unto the Father,” so we are told to “come with boldness into the holiest by his blood.” The golden sceptre is held out to every one of us, so that we may “come boldly to the throne of grace,” assured of obtaining mercy, and of “finding grace to help us in the time of need” — — —]
2. The delight which we have in the exercise of that liberty—
[The approaches of persons to God under the law were full of burthensome ceremonies: those under the Gospel are intimate and delightful. “God draws nigh to us, whilst we draw nigh to Him.” On those occasions, “he manifests himself unto us as he does not unto the world:” he “lifts up the light of his countenance upon us,” and “sheds abroad his love in our hearts.” Hence the Christian accounts prayer not so much a duty as a privilege: he says with the beloved Apostle, “Truly our fellowship is with the Father and with his Son Jesus Christ” — — —
This arises entirely out of the nature of our dispensation, which is justly called, “the perfect law of liberty.” It presents to our view our great High-priest entered for us within the vail, and “ever living to make intercession for us.” And, “having such an High-priest, we draw nigh unto God with full assurance of faith.” Nor does he take less pleasure in communing with us, than we with him; for “the prayer of the upright is his delight.”]
Learn from hence the true reason why the generality of Christians differ so little from the Jews or heathens—
[They understand not the nature of the dispensation under which they live; and therefore they get no material good from their religion: they are not made holy by it, nor are they made happy: they think that an assured sense of our acceptance with God is unattainable; and that communion with Him is an enthusiastic dream. They regard Christianity as little else than a milder publication of the law; reducing the demands of the law to the present ability of man, and making ample allowances for man’s infirmity. They view it as a system of duties, rather than of privileges; and they expect more from their partial obedience to its precepts, than from a humble affiance in its promises. What wonder then if, when when they so assimilate the Gospel to the law, they experience no more benefit from it than the law conveyed? What wonder, I say, if they never be made perfect by such a religion as theirs? Would we attain to perfect love, and perfect peace, and perfect holiness, we must look more to the atoning blood of Christ, and to the sanctifying influences of his Spirit. In the former, we shall find all that we need for our reconciliation with God; and in the latter, all that we need for our restoration to his image. The Gospel, mutilated and debased by unbelief, will bring us neither present nor eternal happiness: but if embraced, as it ought to be, with unmixed, unshaken confidence, it will prove “the power of God to the salvation of our souls.”]