26For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. 28For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.

Parallel Verses

New American Standard Bible (©1995)
The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing,

GOD'S WORD® Translation (©1995)
There was a long succession of priests because when a priest died he could no longer serve.

King James Bible
And they truly were many priests, because they were not suffered to continue by reason of death:

Douay-Rheims Bible
And the others indeed were made many priests, because by reason of death they were not suffered to continue:

Darby Bible Translation
And they have been many priests, on account of being hindered from continuing by death;

English Revised Version
And they indeed have been made priests many in number, because that by death they are hindered from continuing:

Webster's Bible Translation
And they truly were many priests, because they were not suffered to continue by reason of death:

Weymouth New Testament
And they have been appointed priests many in number, because death prevents their continuance in office:

World English Bible
Many, indeed, have been made priests, because they are hindered from continuing by death.

Young's Literal Translation
and those indeed are many who have become priests, because by death they are hindered from remaining;

Cross References

Matthew 3:14 But John tried to prevent Him, saying, "I have need to be baptized by You, and do You come to me?"

Hebrews 7:21 (for they indeed became priests without an oath, but He with an oath through the One who said to Him, "THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, 'YOU ARE A PRIEST FOREVER '");

Hebrews 7:22 so much the more also Jesus has become the guarantee of a better covenant.

Hebrews 7:24 but Jesus, on the other hand, because He continues forever, holds His priesthood permanently.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 11-28

Observe the necessity there was of raising up another priest, after the order of Melchisedec and not after the order of Aaron, by whom that perfection should come which could not come by the Levitical priesthood, which therefore must be changed, and the whole economy with it, v. 11, 12, etc. Here,

I. It is asserted that perfection could not come by the Levitical priesthood and the law. They could not put those who came to them into the perfect enjoyment of the good things they pointed out to them; they could only show them the way.

II. That therefore another priest must be raised up, after the order of Melchisedec, by whom, and his law of faith, perfection might come to all who obey him; and, blessed be God, that we may have perfect holiness and perfect happiness by Christ in the covenant of grace, according to the gospel, for we are complete in him.

III. It is asserted that the priesthood being changed there must of necessity be a change of the law; there being so near a relation between the priesthood and the law, the dispensation could not be the same under another priesthood; a new priesthood must be under a new regulation, managed in another way, and by rules proper to its nature and order.

IV. It is not only asserted, but proved, that the priesthood and law are changed, v. 13, 14. The priesthood and law by which perfection could not come are abolished, and a priest has arisen, and a dispensation is now set up, by which true believers may be made perfect. Now that there is such a change is obvious.

1. There is a change in the tribe of which the priesthood comes. Before, it was the tribe of Levi; but our great high priest sprang out of Judah, of which tribe Moses spoke nothing concerning the priesthood, v. 14. This change of the family shows a real change of the law of the priesthood.

2. There is a change in the form and order of making the priests. Before, in the Levitical priesthood, they were made after the law of a carnal commandment; but our great high priest was made after the power of an endless life. The former law appointed that the office should descend, upon the death of the father, to his eldest son, according to the order of carnal or natural generation; for none of the high priests under the law were without father or mother, or without descent: they had not life and immortality in themselves. They had both beginning of days and end of life; and so the carnal commandment, or law of primogeniture, directed their succession, as it did in matters of civil right and inheritance. But the law by which Christ was constituted a priest, after the order of Melchisedec, was the power of an endless life. The life and immortality which he had in himself were his right and title to the priesthood, not his descent from former priests. This makes a great difference in the priesthood, and in the economy too, and gives the preference infinitely to Christ and the gospel. The very law which constituted the Levitical priesthood supposed the priests to be weak, frail, dying, creatures, not able to preserve their own natural lives, but who must be content and glad to survive in their posterity after the flesh; much less could they, by any power or authority they had, convey spiritual life and blessedness to those who came to them. But the high priest of our profession holds his office by that innate power of endless life which he has in himself, not only to preserve himself alive, but to communicate spiritual and eternal life to all those who duly rely upon his sacrifice and intercession. Some thing the law of the carnal commandment refers to the external rites of consecration, and the carnal offerings that were made; but the power of an endless life to the spiritual living sacrifices proper to the gospel, and the spiritual and eternal privileges purchased by Christ, who was consecrated by the eternal Spirit of life that he received without measure.

3. There is a change in the efficacy of the priesthood. The former was weak and unprofitable, made nothing perfect; the latter brought in a better hope, by which we draw near to God, v. 18, 19. The Levitical priesthood brought nothing to perfection: it could not justify men's persons from guilt; it could not sanctify them from inward pollution; it could not cleanse the consciences of the worshippers from dead works; all it could do was to lead them to the antitype. But the priesthood of Christ carries in it, and brings along with it, a better hope; it shows us the true foundation of all the hope we have towards God for pardon and salvation; it more clearly discovers the great objects of our hope; and so it tends to work in us a more strong and lively hope of acceptance with God. By this hope we are encouraged to draw nigh unto God, to enter into a covenant-union with him, to live a life of converse and communion with him. We may now draw near with a true heart, and with the full assurance of faith, having our minds sprinkled from an evil conscience. The former priesthood rather kept men at a distance, and under a spirit of bondage.

4. There is a change in God's way of acting in this priesthood. He has taken an oath to Christ, which he never did to any of the order of Aaron. God never gave them any such assurance of their continuance, never engaged himself by oath or promise that theirs should be an everlasting priesthood, and therefore gave them no reason to expect the perpetuity of it, but rather to look upon it as a temporary law. But Christ was made a priest with the oath of God: The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec, v. 21. Here God has upon oath declared the immutability, excellency, efficacy, and eternity, of the priesthood of Christ.

5. There is a change in that covenant of which the priesthood was a security and the priest a surety; that is, a change in the dispensation of that covenant. The gospel dispensation is more full, free, perspicuous, spiritual, and efficacious, than that of the law. Christ is in this gospel covenant a surety for us to God and for God to us, to see that the articles be performed on both parts He, as surety, has united the divine and human nature together in his own person, and therein given assurance of reconciliation; and he has, as surety, united God and man together in the bond of the everlasting covenant. He pleads with men to keep their covenant with god, and he pleads with God that he will fulfil his promises to men, which he is always ready to do in a way suitable to his majesty and glory, that is, through a Mediator.

6. There is a remarkable change in the number of the priests under these different orders. In that of Aaron there was a multitude of priests, of high priests, not at once, but successively; but in this of Christ there is but one and the same. The reason is plain, The Levitical priests were many, because they were not suffered to continue by reason of death. Their office, how high and honourable soever, could not secure them from dying; and, as one died, another must succeed, and after a while must give place to a third, till the number had become very great. But this our high priest continues for ever, and his priesthood is aparabaton-an unchangeable one, that does not pass from one to another, as the former did; it is always in the same hand. There can be no vacancy in this priesthood, no hour nor moment in which the people are without a priest to negotiate their spiritual concerns in heaven. Such a vacancy might be very dangerous and prejudicial to them; but this is their safety and happiness, that this ever-living high priest is able to save to the utmost-in all times, in all cases, in every juncture-all who come to God by him, v. 25. So that here is a manifest alteration much for the better.

7. There is a remarkable difference in the moral qualifications of the priests. Those who were of the order of Aaron were not only mortal men, but sinful men, who had their sinful as well as natural infirmities; they needed to offer up sacrifices first for their own sins and then for the people. But our high priest, who was consecrated by the word of the oath, needed only to offer up once for the people, never at all for himself; for he has not only an immutable consecration to his office, but an immutable sanctity in his person. He is such a high priest as became us, holy, harmless, and undefiled, etc., v. 26-28. Here observe, (1.) Our case, as sinners, needed a high priest to make satisfaction and intercession for us. (2.) No priest could be suitable or sufficient for our reconciliation to God but one who was perfectly righteous in his own person; he must be righteous in himself, or he could not be a propitiation for our sin, or our advocate with the Father. (3.) The Lord Jesus was exactly such a high priest as we wanted, for he has a personal holiness, absolutely perfect. Observe the description we have of the personal holiness of Christ expressed in various terms, all of which some learned divines consider as relating to his perfect purity. [1.] He is holy, perfectly free from all the habits or principles of sin, not having the least disposition to it in his nature; no sin dwells in him, though it does in the best of Christians, not the least sinful inclination [2.] He is harmless, perfectly free from all actual transgression, has done no violence, nor is there any deceit in his mouth, never did the least wrong to God or man. [3.] He is undefiled, he was never accessory to other men's sins. It is a difficult thing to keep ourselves pure, so as not to partake in the guilt of other men's sins, by contributing in some way towards them, or not doing what we ought to prevent them. Christ was undefiled; though he took upon him the guilt of our sins, yet he never involved himself in the fact and fault of them. [4.] He is separate from sinners, not only in his present state (having entered as our high priest into the holiest of all, into which nothing defiled can enter), but in his personal purity: he has no such union with sinners, either natural or federal, as can devolve upon him original sin. This comes upon us by virtue of our natural and federal union with the first Adam, we descending from him in the ordinary way. But Christ was, by his ineffable conception in the virgin, separate from sinners; though he took a true human nature, yet the miraculous way in which it was conceived set him upon a separate footing from all the rest of mankind. [5.] He is made higher than the heavens. Most expositors understand this concerning his state of exaltation in heaven, at the right hand of God, to perfect the design of his priesthood. But Dr. Goodwin thinks this may be very justly referred to the personal holiness of Christ, which is greater and more perfect than the holiness of the hosts of heaven, that is, the holy angels themselves, who, though they are free from sin, yet are not in themselves free from all possibility of sinning. And therefore we read, God putteth no trust in his holy ones, and he chargeth his angels with folly (Job 4:18), that is, with weakness and peccability. They may be angels one hour and devils another, as many of them were; and that the holy angels shall not now fall does not proceed from an indefectibility of nature, but from the election of God; they are elect angels. It is very probable that this explanation of the words, made higher than the heavens, may be thought too much strained, and that it ought to be understood of the dignity of Christ's state, and not the perfect holiness of his person; and the rather because it is said he was made higher genomenos; but it is well known that this word is used in a neutral sense, as where it is said, genestheµ ho Theos aleµtheµs-Let God be true. The other characters in the verse plainly belong to the personal perfection of Christ in holiness, as opposed to the sinful infirmities of the Levitical priests; and it seems congruous to think this must do so too, if it may be fairly taken in such a sense; and it appears yet more probable, since the validity and prevalency of Christ's priesthood in v. 27 are placed in the impartiality and disinterestedness of it. He needed not to offer up for himself: it was a disinterested mediation; he mediated for that mercy for others which he did not need for himself; had he needed it himself, he had been a party, and could not have been a Mediator-a criminal, and could not have been an advocate for sinners. Now, to render his mediation the more impartial and disinterested, it seems requisite not only that he had no present need of that favour for himself which he mediated for in behalf of others, but that he never could stand in need of it. Though he needed it not to-day, yet if he knew he might be in such circumstances as to need it to-morrow, or at any future time, he must have been thought to have had some eye upon his own interest, and therefore could not act with impartial regard and pure zeal for the honour of God on one hand, and tender pure compassion for poor sinners on the other. I pretend not here to follow the notes of our late excellent expositor, into whose labours we have entered, but have taken the liberty to vindicate this notion of the learned Dr. Goodwin from the exceptions that I know have been made to it; and I have the rather done it because, if it will hold good, it gives us further evidence how necessary it was that the Mediator should be God, since no mere creature is of himself possessed of that impeccability which will set him above all possible need of favour and mercy for himself.

Calvin's Commentary

23. And they truly were many priests, because they were not suffered to continue by reason of death:

23. Et illi quidem plures facti fuerunt sacerdotes, quod prohiberentur morti permanere:

24. But this man, because he continueth ever, hath an unchangeable priesthood.

24. Hic autem quia perpetuo manet immutabile habet sacerdotium.

25. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

25. Unde et servare in aeternum potest eos qui per ipsum Deo appropinquant, semper vivens ut intercedat pro nobis.

26. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

26. Talis enim nos decebat Pontifex, sanctus, innocens, impollutus, segregatus a peccatoribus, et excelsior coelis factus;

27. Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.

27. Qui non necesse habeat quotidie, quemadmodum sacerdotes, primum pro suis peccatis hostias offerre, deinde pro populi: hoc enim semel fecit, quum seipsum obtulit.

28. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.

28. Lex quidem homines constituit sacerdotes habentes informatem; sermo autem jurisjurandi, quod lege posterius est, Filium in aeternum perfectum.

23. And they truly, etc. He had already touched on this comparison; but as the subject deserved more attention, he unfolds it more fully, though the point discussed is different from what it was before; for then he concluded that the ancient priesthood was to come to an end because they who exercised it were mortal; but now he simply shows that Christ remains perpetually a priest. This he does by an argument taken from things unequal; the ancient priests were many, for death put an end to their priesthood; but there is no death to prevent Christ from discharging his office. Then he alone is a perpetual priest. Thus a different cause produces different effects.

25. Wherefore he is able to save, etc. This is the fruit of an eternal priesthood, even our salvation, if indeed we gather this fruit by faith as we ought to do. For where death is or a change, you will there seek salvation in vain; hence they who cleave to the ancient priesthood, can never attain salvation. When he says, them that come unto God, or who approach God, by this phrase he points out the faithful who alone enjoy the salvation procured by Christ; but he yet at the same time indicates what faith ought to regard in a mediator. The chief good of man is to be united to his God, with whom is the fountain of life and of all blessings; but their own unworthiness drives all away from any access to him. Then the peculiar office of a mediator is to bring us help in this respect, and to stretch out his hand to us that he may lead us to heaven. And he ever alludes to the ancient shadows of the Law; for though the high priest carried the names of the twelve tribes on his shoulders and symbols on his breast, yet he alone entered the sanctuary, while the people stood in the court. But now by relying on Christ the Mediator we enter by faith into heaven, for there is no longer any veil intervening, but God appears to us openly, and lovingly invites us to a familiar access. [124]

Seeing he ever liveth, etc. What sort of pledge and how great is this of love towards us! Christ liveth for us, not for himself! That he was received into a blessed immortality to reign in heaven, this has taken place, as the Apostle declares, for our sake. Then the life, and the kingdom, and the glory of Christ are all destined for our salvation as to their object; nor has Christ any thing, which may not be applied to our benefit; for he has been given to us by the Father once for all on this condition, that all his should be ours. He at the same time teaches us by what Christ is doing, that he is performing his office as a priest; for it belongs to a priest to intercede for the people, that they may obtain favor with God. This is what Christ is ever doing, for it was for this purpose that he rose again from the dead. Then of right, for his continual intercession, he claims for himself the office of the priesthood.

26. For such an high priest, etc. He reasons from what is necessarily connected with the subject. These conditions, or qualifications, as they commonly say, are of necessity required in a priest -- that he should be just, harmless, and pure from every spot. This honor belongs to Christ alone. Then what was required for the real discharge of the office was wanting in the priests of the law. It hence follows, that there was no perfection in the Levitical priesthood; nor was it indeed in itself legitimate, unless it was subservient to that of Christ; and, doubtless, the external ornaments of the high priest indicated this defect; for why were those costly and splendid vestments used with which God commanded Aaron to be adorned while performing holy rites, except that they were symbols of a holiness and excellency far exceeding all human virtues? Now, these types were introduced, because the reality did not exist. It then appears that Christ alone is the fully qualified priest.

Separate from sinners, etc. This clause includes all the rest. For there was some holiness, and harmlessness, and purity in Aaron, but only a small measure; for he and his sons were defiled with many spots; but Christ, exempt from the common lot of men, is alone free from every sin; hence in him alone is found real holiness and innocency. For he is not said to be separate from us, because he repels us from his society, but because he has this excellency above us all, that he is free from every uncleanness. [125]

And we hence conclude, that all prayers, which are not supported by Christ's intercession, are rejected.

It may, however, be asked as to angels, whether they are separate from sinners? And if so, what prevents them from discharging the offices of the priesthood, and from being our mediators with God? To this there is an easy reply: -- No one is a lawful priest, except he is appointed by God's command; and God has nowhere conferred this honor on angels. It would then be a sacrilegious usurpation, were they, without being called, to intrude into the office; besides, it is necessary, as we shall presently see at the beginning of the next chapter, that the Mediator between God and men should himself be a man. At the same time the last thing mentioned here by the Apostle is abundantly sufficient as an answer to the question; for no one can unite us to God but he who reaches to God; and this is not the privilege of angels, for they are not said to have been made higher than the heavens. It then belongs to Christ alone to conciliate God to us, as he has ascended above all the heavens. Now, these words mean the same as though Christ were said to have been placed above all orders of creatures, so that he stands eminent above all angels.

27. Who needeth not, etc. He pursues the contrast between Christ and the Levitical priests; and he points out especially two defects, so to speak, in the ancient priesthood, by which it appears that it was not perfect. And here, indeed, he only touches briefly on the subject; but he afterwards explains every particular more at large, and particularly that which refers to the daily sacrifices, as the main question was respecting these. It is briefly also that I will now touch on the several points. One of the defects of the ancient priesthood was, that the high priest offered sacrifices for his own sins; how then could he have pacified God for others, who had God justly displeased with himself? Then they were by no means equal to the work of expiating for sins. The other defect was, that they offered various sacrifices daily; it hence follows, that there was no real expiation; for sins remain when purgation is repeated. The case with Christ was wholly different; for he himself needed no sacrifice, as he was sprinkled with no spot of sin; and such was the sacrifice, that it was alone sufficient to the end of the world, for he offered himself. [126]

28. For the law, etc. From the defects of men he draws his conclusion as to the weakness of the priesthood, as though he had said, "Since the law makes no real priests, the defect must by some other means be remedied; and it is remedied by the word of the oath; for Christ was made a priest, being not of the common order of men, but the Son of God, subject to no defect, but adorned and endowed with the highest perfection." He again reminds us, that the oath was posterior to the law, in order to show that God, being not satisfied with the priesthood of the law, designed to constitute a better priesthood; for in the institutions of God what succeeds advances the former to a better state, or it abolishes what was designed to exist only for a time.

Footnotes:

[124] Calvin's version of the former part of the verse is, "Hence he is also able to save for ever those who through him draw nigh to God." Instead of "to the uttermost" of our version, we have here "forever," according to the Vulg. Macknight renders the phrase the same and Stuart "always." But the original, eis to panteles, do not refer to time, but to what is fully or perfectly done. It is so taken by Erasmus, Beza, Capellus and Schleusner. There is another difference, whether to connect the words with "able" or with "save." Most join them with "save," "he is able also fully (or, for ever) able to save." When we consider what the subject is -- the perfection of Christ as a priest, and not the character of his salvation. We must see that the latter is the right view, and that the passage ought to have been thus rendered, -- "And hence he is fully (or perfectly) able to save those who through him come to God." And the words which follow may be deemed as affording a reason for this, "always living in order to intercede for them," or, "to interpose in their behalf." However, there is not much difference in the meaning, whether the word "fully" or perfectly be connected with "able" or with "save;" the same truth is essentially conveyed. -- Ed.

[125] Christ as a priest was "holy" with regard to God; "harmless," or innocent, or guileless, according to Chrysostom, with respect to men; "undefiled" as to himself, morally so, as the priests under the law were so ceremonially; "separate," or separated "from sinners" removed from their society to another place, and "exalted higher than the heavens." There is an allusion to the Levitical high priest, especially in the three last words, and a contrast in the two last; the Levitical high priest continued among sinners, Christ is removed from them; the former entered into the holy of holies, the latter has entered into a place higher that the heavens, even the heavens of heavens. How immeasurable is the superiority of our high priest! -- Ed.

[126] See [30]Appendix C 2.

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Alphabetical: because been by continuing death existed former from greater hand have in many Now numbers of office on one prevented priests since The them there they those were

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Rush Rhees—The Life of Jesus of Nazareth

Waiting on God
Psalms 62:5.--My soul, wait thou only upon God, for my expectation is from Him. The solemn question comes to us, "Is the God I have, a God that is to me above all circumstances, nearer to me than any circumstance can be?" Brother, have you learned to live your life having God so really with you every moment, that in circumstances the most difficult He is always more present and nearer than anything around you? All our knowledge of God's Word will help us very little, unless that comes to be the question …
Andrew Murray—The Master's Indwelling

Christian Standing and Christian Progress
PHILIPPIANS iii. 12-16 Christian exultation--Christian confidence--"Not in the flesh"--"In Jesus Christ"--The prize in view--No finality in the progress--"Not already perfect"--The recompense of reward--What the prize will be In a certain sense we have completed our study of the first section of the third chapter of the Epistle. But the treatment has been so extremely imperfect, in view of the importance of that section, that a few further remarks must be made. Let us ponder one weighty verse, …
Handley C. G. Moule—Philippian Studies

A Liberal Church
In his first letter to the church at Corinth, Paul gave the believers instruction regarding the general principles underlying the support of God's work in the earth. Writing of his apostolic labors in their behalf, he inquired: "Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of …
Ellen Gould White—The Acts of the Apostles

Jesus, the Mediator of the New Covenant
"I give thee for a covenant of the people."--ISA. xlii. 6, xlix. 8. "The Lord shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in."--MAL. iii. 1. "Jesus was made Surety of a better covenant."--HEB. vii. 22. "The Mediator of the Better Covenant, established upon better promises . . . The Mediator of the New Covenant. . . Ye are come to Jesus, the Mediator of the New Covenant."--HEB. viii. 6, ix. 15, xii. 24. WE have here four titles given to our Lord Jesus in …
Andrew Murray—The Two Covenants

Twenty-Sixth Lesson. I have Prayed for Thee;'
I have prayed for thee;' Or, Christ the Intercessor. But I have prayed for thee, that thy faith fail not.'--Luke xxii. 32. I say not unto you, that I will pray the Father for you.'--John xvi. 26. He ever liveth to make intercession.'--Heb. vii. 25. ALL growth in the spiritual life is connected with the clearer insight into what Jesus is to us. The more I realize that Christ must be all to me and in me, that all in Christ is indeed for me, the more I learn to live the real life of faith, which, …
Andrew Murray—With Christ in the School of Prayer

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded …
John Newton—Messiah Vol. 2

How Christ is to be Made Use Of, in Reference to Growing in Grace.
I come now to speak a little to the other part of sanctification, which concerneth the change of our nature and frame, and is called vivification, or quickening of the new man of grace; which is called the new man, as having all its several members and parts, as well as the old man; and called new, because posterior to the other; and after regeneration is upon the growing hand, this duty of growing in grace, as it is called, 2 Pet. iii. &c. is variously expressed and held forth to us in Scripture; …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Epistle to the Hebrews
THE Epistle to the Hebrews is in many ways one of the most perplexing books of the New Testament. It stands quite alone and is peculiarly independent, yet it has affinities with almost every strain of thought to be found elsewhere in primitive Christianity, and points of historical attachment for it have been sought all round the compass. [60] Thus there are those who think its true line of descent is to be traced to James, Cephas, and John -- the three apostles who seemed to be pillars in the mother …
James Denney—The Death of Christ

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives …
Thomas Watson—The Ten Commandments

The Copies of Things in the Heavens
'And the Lord spake unto Moses, saying, 2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. 3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. 4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. 5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put …
Alexander Maclaren—Expositions of Holy Scripture

Meditations of the True Manner of Practising Piety on the Sabbath-Day.
Almighty God will have himself worshipped, not only in a private manner by private persons and families, but also in a more public sort, of all the godly joined together in a visible church; that by this means he may be known not only to be the God and Lord of every Singular person, but also of the creatures of the whole universal world. Question--But why do not we Christians under the New, keep the Sabbath on the same seventh day on which it was kept under the Old Testament? I answer--Because our …
Lewis Bayly—The Practice of Piety

An Admonition to them who Come to visit the Sick.
They who come to visit ihe sick, must have a special care not to stand dumb and staring in the sick person's face to disquiet him, nor yet to speak idly and ask unprofitable questions, as most do. If they see, therefore, that the sick party is like to die, let them not dissemble, but lovingly and discreetly admonish him of his weakness, and to prepare for eternal life. One hour well spent, when a man's life is almost out-spent, may gain a man the assurance of eternal life. Soothe him not with the …
Lewis Bayly—The Practice of Piety

He is Lovely in his Relations.
First, He is a lovely Redeemer, Isa. 61:1. He came to open the prison-doors to them that are bound. Needs must this Redeemer be a lovely one, if we consider the depth of misery from which he redeemed us, even "from the wrath to come," 1 Thess. 1:10. Consider the numbers redeemed, and the means of their redemption. Rev. 5:9, "And they sang a new song, saying, 'You are worthy to take the book, and to open the seals thereof: for you were slain, and have redeemed us to God by your blood, out of every …
John Flavel—Christ Altogether Lovely