Third. When the high priest under the law was thus accomplished by a legal call, and a garment suitable to his office, then again there was another thing that must be done, to his regular execution of his office; and that was, he must be consecrated, and solemnly ushered thereunto by specific offerings, first presented to God for himself. This you have mention made of in the Levitical law; you have there first commanded, that, to the high priest's approaching the holiest for the people, there must first be an offering of consecration for himself, and this is to succeed his call, and the finishing of his holy garments (Exo 29:5-7,19-22). For this ceremony was not to be observed until his garments were made and put upon him; also the blood of the ram of consecration was to be sprinkled upon him, his garments, &c., that he might be hallowed, and rightly set apart for the high priest's office (Lev 8). The Holy Ghost, I think, thus signifying that Jesus the Son of God, our great high priest, was not only to sanctify the people with his blood; but first, by blood must to that work be sanctified himself; 'For their sakes,' saith he, 'I sanctify myself, that they also might be sanctified through the truth' (John 17:19).
But it may be asked, When was this done to Christ, or what sacrifice of consecration had he precedent to the offering up of himself for our sins? I answer, It was done in the garden when he was washed in his own blood, when his sweat was in great drops of blood, falling down to the ground. For there it was he was sprinkled with his blood, not only the tip of his ear, his thumb, and toe, but there he was washed all over; there therefore was his most solemn consecration to his office; at least, so I think. And this, as Aaron's was, was done by Moses; it was Moses that sprinkled Aaron's garments. It was by virtue of an agony also that his bloody sweat was produced; and what was the cause of that agony, but the apprehension of the justice and curse of Moses' law, which now he was to undergo for the sins of the people.
With this sacrifice he then subjoined another, which was also preparatory to the great acts of his high priest's office, which he was afterwards to perform for us. And that was his drink-offering, his tears, which were offered to God with strong cries (Exo 29:40; Num 28:7). For this was the place and time that in a special manner he caused his strong wine to be poured out, and that he drank his tears as water. This is called his offering, his offering for his own acceptance with God. After 'he had offered up prayers and supplications, with strong crying and tears unto him that was able to save him,' he 'was heard' for his piety, for his acceptance as to this office, for he merited his office as well as his people (Heb 5:7). Wherefore it follows, 'and being made perfect,' that is, by a complete performance of all that was necessary for the orderly attaining of his office as high priest, 'he became the author of eternal salvation, unto all them that obey him' (Heb 5:9).
For your better understanding of me as to this, mind that I speak of a twofold perfection in Christ; one as to his person, the other as to his performances. In the perfection of his person, two things are to be considered; first, the perfection of his humanity, as to the nature of it; it was at first appearing, wholly without pollution of sin, and so completely perfect; but yet this humanity was to have joined to this another perfection; and that was a perfection of stature and age. Hence, it is said that as to his humanity he increased, that is, grew more perfect. For this, his increase was, to a perfection, not of nature, simply as nature, but of stature. 'Jesus increased in wisdom and stature' (Luke 2:52). The paschal lamb was a lamb the first day of the year, but it was not to be sacrificed until it attained such a perfection of age as by the law of God was appointed to it (Exo 12:5,6). It was necessary, therefore, that Christ, as to his person, should be perfect in both these senses. And indeed 'in due time Christ died for the ungodly' (Rom 5:6).
Again, as there was a perfection of person, or of nature and personage in Christ, there was also to be a perfection of performances in him. Hence, it is said that Jesus increased in favour with God (Luke 2:52); that is, by perfecting his obedience to him for us. Now, his performances were concerned with his bringing in righteousness for us in the general, or such as respected preparations for his sacrifice as a high priest. But let them be applied to both, or to this or that in particular; it cannot be that while most of his performances were wanting, he should be as perfect as when he said, 'The things concerning me have an end' (Luke 22:37).
Not that every act of his obedience was perfect, and carried in it a length and breadth proportionate to that law by which it was demanded. Nor was there at any time in his obedience that which interfered with one commandment with another. He did all things well, and so stood in God's favor. But one act was not all, though virtually any of his actions might carry in it a merit sufficient to satisfy and quiet the law. Hence, as I said, it is told us, not only that he is the Son of God's love, but that he increased in favour with God; that is, by a going on in doing, by a continuing to do that always that pleased the God of heaven.
