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Israel, the aeonian people.
It is necessary to remember that the Apostle makes pointed allusion to the great day of
atonement in Heb. 9: To this solemn day refer the statements concerning the blood of
bulls and goats, as also the entry into the holiest of the high priest alone once every year.
The mediation of the high priest on the day of atonement accomplished a reconciliation
for the year. In vivid contrast, the effect of Christ's one Offering is called an aeonian
redemption, and as it touched the conscience needs no repetition.
Israel are the aeonian people (Isa. 44: 7).
Christ is the author of aeonian salvation (Heb. 5: 9).
By His blood He obtained aeonian redemption (Heb. 9: 12).
This blood of the New Covenant ensures the aeonian inheritance (Heb. 9: 15).
The New Covenant itself is called the aeonian covenant (Heb. 13: 20).
Israel are a typical people, and foreshadow in their calling and history the wider
dealings of God with man during the course of the ages.
It now becomes necessary to the argument of the Apostle that he should establish the
superiority of the offering of Christ, and this he does by a series of comparisons. The
first comparison is drawn between the offerings that were provided by the law to sanctify
those who had become unclean, and the cleansing power of the blood of Christ.
Hebrews 9: 13, 14.
A | 13-. For if. The fact assumed.
B | -13-. The blood, and ashes of heifer.
C | -13. Sanctifieth to the purifying of the flesh.
A | 14-. How much more. Superiority assumed.
B | -14-. The blood of Christ.
C | -14. Purge conscience from dead works.
The argument cannot be appreciated fully without a knowledge of Numb. 19: There
the Lord commands Israel to bring:
(1)
A red heifer without spot, wherein is no blemish and upon which never yoke came.
(2)
The heifer was slain, and the blood sprinkled before the Tabernacle.
(3)
The remaining carcass, together with cedar wood, hyssop and scarlet, was burned, and
the ashes gathered and laid up without the camp, with which the water of
separation was made.
(4)
The defilement which necessitated the application of this water of separation is
particularly connected with death.
(5)
A person was rendered unclean by touching a dead body, being in a tent wherein a man
died, touching a bone or a grave.
It will be seen that some defilement was socially unavoidable. God would not have
been pleased with that man who for the avoidance of ceremonial defilement withdrew
himself from the dead or the dying. Yet this presses upon us the absolute necessity for
the provision for uncleanness, for at times our very duties carry with them defilement,