The Priest Whom We Need

Such an high priest became us, who is holy, harmless, undefiled, separate from sinners and made higher than the heavens.'--Heb. 7:26.

IT became Him to make the Captain of our salvation perfect through sufferings.' In all things it behoved Him to be made like unto His brethren.' Such an High Priest became us.' In these three sayings of this Epistle the historical facts of the gospel are considered as corresponding to or in accordance and congruity with, respectively, the divine nature; Christ's character and purpose; and man's need. I have considered the two former texts in previous sermons, and now I desire to deal with this latter. It asserts that Jesus Christ, regarded as the High Priest, meets the deepest wants of every heart, and fits human necessity as the glove does the hand. He is the answer to all our questions, the satisfaction of all our wants, the bread for our hunger, the light for our darkness, the strength for our weakness, the medicine for our sickness, the life for our death. Such a High Priest became us.'

But the other side is quite as true. Christianity is in full accordance with men's wants, Christianity is in sharp antagonism with a great deal which men suppose to be their wants. Men's wishes, desires, readings of their necessities and conceptions of what is in accordance with the divine nature, are not to be taken without more ado as being the guides of what a revelation from God ought to be. The two characteristics of correspondence and opposition must both unite, in all that comes to us certified as being from God. There is an offence of the Cross'; and Christ, for all His correspondence with the deepest necessities of human nature, and I might even say just by reason of that correspondence, will be to the Jews a stumblingblock and to the Greeks foolishness.' If a message professing to be from God had not the discord between man's expectations and its facts, a message so like a man's would bear upon its front the evidence that it was of man. If a message professing to be from God had not the correspondence with man's deepest wants, a message so unlike men would bear upon its front the evidence that it was not of God.

So then, remembering the necessary complementary thought to this of my text that such a high priest became us,' there are two or three considerations springing from the words that I desire to suggest.

 I. The First Of Them Is This, We All Need A Priest, And We Have The Priest We Need In Jesus Christ.

The outstanding fact in reference to human nature in this connection is that it is a sinful nature. We have all departed from the path of rectitude and have nourished desires and tastes and purposes which do not rend us apart from God, and between us and Him do interpose a great barrier. Our consciences need a priest, or rather they say' Amen' to the necessity born of our sins, that there shall stand between us and God a great High Priest.' I need not elaborate or enlarge upon this matter. The necessity of Christ's sacerdotal character, and the adaptation of that character to men's deepest wants, are not only to be argued about, but we have to appeal to men's consciences, and try to waken them to an adequate and profound sense of the reality and significance of the fact of transgression. If once a man comes to feel, what is true about him, that he is in God's sight a sinful man; to regard that fact in all its breadth, in all its consequences, in all its depth, there will not want any more arguing to make him see that a gospel which deals primarily with the fact of sin, and proclaims a priest whose great work is to offer a sacrifice, is the gospel that he needs.

In fair weather, when the summer seas are sunny and smooth, and all the winds are sleeping in their caves, the life-belts on the deck of a steamer may be thought to be unnecessary, but when she strikes on the black-toothed rocks, and all about is a hell of noise and despair, then the meaning of them is understood, When you are amongst the breakers you will need a life-buoy. When the flames are flickering round you, you will understand the use and worth of a fire-escape, and when you have learned what sort of a man you are, and what that involves in regard of your relations to God, then the mysteries which surround the thought of the high priesthood and sacrifice of Jesus Christ will be accepted as mysteries, and left where they are, and the fact will be grasped with all the tendrils of your soul as the one hope for you in life and in death.

I do not care to argue a man out of his imperfect apprehensions, if he have them, of the mission and work of Jesus Christ. But oh, dear friends! you for whose blood I am in some sense responsible, let me plead with you this one thought-you have not taken the point of view from which to judge of the gospel until you have stood in the perfect rectitude of heaven and contrasted your blackness with its stainless purity, and its solemn requirements; and have looked all round the horizon to see if anywhere there is a means by which a sinful soul can be liberated from the dragon's sting of conscience, and from the crushing burden of guilt, and set upon a rock, emancipated and cleansed. We need a priest because we are sinful men, and sin means separation in fact and alienation in spirit, and the entail of dreadful consequences, which, as far as Nature is concerned, cannot be prevented from coming. And so sin means that if men are to be brought again into the fellowship and the family of God, it must be through One who, being a true priest, offers a real sacrifice for the sins of the whole world.

The new science of comparative religion has been made by some of its adepts to bear witness unfavour-ably to the claims of Christianity. A far truer use of it would be this--Wherever men have worshipped, they have worshipped at an altar, there has been on it a sacrifice offered by a purged hand that symbolised moral purity. And all these are witnesses that humanity recognises the necessity which my text affirms has been met in Christ. Some people would say' Yes! and your doctrine of a Christ who is sacrifice and priest, has precisely the same origin as those altars, many smoking with sacrifices to tyrannical gods.' But to me the relation between the faiths of the world and the gospel of Christ, in reference to this matter, is much rather this, that they proclaim a want, and that Christ brings the satisfaction of it; that they with one voice cry, Oh! that I knew where I might find Him! How shall a man be just with God?' and that the Cross of Christ answers their longings, and offers the means by which we may draw nigh to God. Such a High Priest became us.'

 II. We May Take Another Consideration From These Words, Viz.

We need for a priest a perfect man, and we have the perfect priest whom we need, in Jesus Christ.

The writer goes on to enumerate a series of qualities by which our Lord is constituted the priest we need. Of these five qualities which follow in my text, the three former are those to which I now refer. He is holy, harmless, undefiled.'

Now I do not need to spend time in discussing the precise meaning of these words, but a remark or two about each of them may perhaps be admissible. Taken generally, these three characteristics refer to the priest's relation to God, to other men, and to the law of purity. He is holy'; that is to say, not so much morally free from guilt as standing in a certain relation to God. The word here used for holy' has a special meaning. It is the representative of an old Testament word, which seems to mean Devoted to God in love.' And it expresses not merely the fact of consecration, but the motive and the means of that consecration, as being the result of God's love or mercy which kindles self-surrendering love in the recipient. Such is the first qualification for a priest, that he shall be knit to God by loving devotion, and have a heart throbbing in unison with the divine heart in all its tenderness of pity and in all its nobleness and loftiness of purity.

And, besides being thus the earthly echo and representative of the whole sweetness of the divine nature, so, in the next place, the priest we need must, in relation to men, be harmless--without malice, guile, unkindness; a Lamb of God, with neither horns to butt, nor teeth to tear, nor claws to wound, but gentle and gracious, sweet and compassionate; or, as we read in another place in this same letter, a merciful High Priest in things pertaining to God.' And the priest that we need to bridge over the gulf between us sinful and alienated men and God, must not only be one knit to God in all sympathy, and representing His purity and tenderness amongst us; nor must the priest that we need by reason of our miseries, our sorrows, our weaknesses, our bleeding wounds, our broken hearts, be only a priest filled with compassion and merciful, who can lay a gentle hand upon our sore and sensitive spirits, but the priest that we men, spattered and befouled with the mire and filth of sin, which has left deep stains upon our whole nature, need, must be one undefiled,' on whose white garments there shall be no speck; on the virgin purity of whose nature there shall be no stain; who shall stand above us, though He be one of us, and whilst it behoves Him to be made in all points like unto His brethren,' shall yet be without blemish and without spot.'

It behoved Him to be made like unto His brethren.' The priest of the world must be like the world. My text says, Yes! and He must be absolutely unlike the world.' Now, is this not a strange thing--this is a disgression, but it may be allowed for one moment--is it not a strange thing that in these four little tracts which we call gospels, that might all be printed upon two sides of a penny newspaper, you get drawn, with such few strokes, a picture which harmonises, in a possible person, these two opposite requirements, the absolute unlikeness and the perfect likeness? Think of how difficult it would be if it was not a copy from life, to draw a figure with these two characteristics harmonised. What geniuses the men must have been that wrote the gospels, if they were not something much simpler than that, honest witnesses who told exactly what they saw! The fact that the life and death of Jesus Christ, as recorded in Scripture, present this strange combination of two opposite requirements in the most perfect harmony and beauty, is in my eyes no contemptible proof of the historical veracity of the picture which is presented to us. If the life was not lived I, for one, do not believe that it ever could have been invented.

But that, as I said, has nothing to do with my present subject. And so I pass on just to notice, in a word, how this assemblage of qualifications which, taken together, make up the idea of a perfect man, is found in Jesus Christ for a certain purpose, and a purpose beyond that which some of you, I am afraid, are accustomed to regard. Why this innocence; this God devotedness; this blamelessness; this absence of all selfish antagonism? Why this life, so sweet, so pure, so gentle, so running over with untainted and ungrudging compassion, so conscious of unbroken and perfect communion and sympathy with God? Why? That He might, through the Eternal Spirit, offer Himself without spot unto God'; and that by His one offering He might perfect for ever all them that put their trust in Him.

Oh, brother! you do not understand the meaning of Christ's innocence unless you see in it the condition of efficiency of His sacrifice. It is that He might be the priest of the world that He wears this fine linen clean and white, the righteousness of a pure and perfect soul.

I beseech you, then, ponder for yourselves the meaning of this admitted fact. We all acknowledge His purity. We all adore, in some sense of the word, His perfect manhood. If the one stainless and sinless man that the world has ever seen had such a life and such a death as is told in these gospels, they are no gospels, except on one supposition. But for it they are the most despairing proclamation of the old miserable fact that righteousness suffers in the world. The life of Christ, if He be the pure and perfect man that we believe Him to be, and not the perfect priest offering up a pure sacrifice for the sins of the whole world, is the most damning indictment that was ever drawn up against the blunders of a Providence that so misgoverns the world.

He did no sin, neither was guile found in His mouth.' And, therefore, when we look upon His sufferings, in life and in death, we can only understand them and the relation of His innocence to the divine heart when we say: Yet it pleased the Lord to bruise Him. He hath put Him to grief,' by His stripes we are healed. Such a priest became us, who is holy, harmless, undefiled'; the sacrificial Lamb, without blemish and without spot.

 III. Lastly, My Text Suggests That We Need A Priest In The Heavens, And We Have In Christ The Heavenly Priest Whom We Need.

The two last qualifications for the priestly office included in my text are, separate from sinners; made higher than the heavens.' Now, the separation' intended, is not, as I suppose, Christ's moral distance from evildoers, but has what I may call a kind of half-local signification, and is explained by the next clause. He is separate from sinners' not because He is pure and they foul, but because having offered His sacrifice He has ascended up on high.

He is made higher than the heavens.' Scripture sometimes speaks of the living Christ as at present in the heavens, and at others as having passed through' and being high above all heavens'; in the former case simply giving the more general idea of exaltation, in the latter the thought that He is lifted, in His manhood and as our priest, above the bounds of the material and visible creation, and set at the right hand of the Majesty on high.'

Such a priest we need. His elevation and separation from us upon earth is essential to that great and continual work of His which we call, for want of any more definite name, His intercesion. The High Priest in the heavens presents His sacrifice there for ever. The past fact of His death on the Cross for the sins of the whole world is ever present as an element determining the direction of the divine dealings with all them that put their trust in Him. That sacrifice was not once only offered upon the Cross, but is ever, in the symbolical language of Scripture, presented anew in the heavens by Him. No time avails to corrupt or weaken the efficacy of that blood; and He has offered one sacrifice for sins for ever. Such a priest we need, to-day, presenting the sacrifice which, to-day, in our weakness and sinfulness, we require.

We need a priest who in the heavens bears us in His heart. As His type in the Old Testament economy entered within the veil with the blood; and when he passed within the curtain and stood before the Light of the Shekinah, had on his breast and on his shoulders, --the home of love, the seat of strength--the names of the tribes, graven on flashing stones, so our priest within the veil has your name and mine, if we love Him, close by His heart, governing the flow of His love, and written on His shoulders, and on the palms of His pierced hands, that all His strength may be granted to us. Such a priest became us.'

And we need a priest separated from the world, lifted above the limitations of earth and time, wielding the powers of divinity in the hands that once were laid in blessing on the little children's heads. And such a priest we have. We need a priest in the heavens, whose presence there makes that strange country our home; and by whose footstep, passing through the gates and on to the golden pavements, the gate is open for us, and our faltering poor feet can tread there. And such a priest we have, passed within the veil, that to-day, in aspiration and prayer; and to-morrow in reality and person, where He is, there we may be also. Such a priest became us.'

We need no other; we do need Him. Oh, friend! are you resting on that sacrifice? Have you given your cause into His hands to plead? Then the great High Priest will make you too His priest to offer a thank-offering, and Himself will present for ever the sacrifice that takes away your sin and brings you near to God. It is Christ that died, yea! rather, that is risen again'; and whose death and resurrection alike led on to His ascension to the right hand of God, where for ever He maketh intercession for us.'