Only thus viewed, I venture to say, can this phrase be read in its full harmony with the whole Epistle. "He hath somewhat to offer," in the sense that He has for ever the grand sacerdotal qualification of being an Offerer who, having executed that function, now bears to all eternity its _character_. But He is not therefore always executing the function. Otherwise He must descend from His throne. But His enthronement, His session, is a fact of His present position as important and characteristic as possible in this whole Epistle.
Aaron was not always offering. But he was always an offerer. On the morrow of the Atonement Day he was as much an offerer as on the day itself. All through the year, even until the next Atonement, he was still an offerer. He exercised his priestly functions at all times because, in principle, he "had somewhat to offer" in its proper time. _Our_ High Priest knows only one Atonement Day, and it is over for ever. And His Israel have it for their privilege and glory not to be "serving unto an example and shadow" of even His work and office, but to be going always, daily and hourly, direct to Him in His perfect Priesthood, in which they always "have" Him, and to be always abiding, in virtue of Him, "boldly," "with confidence," in the very presence of the Lord.
Then the chapter moves forward (verses 6 and following) to consider the relation between our High Priest and _the Covenant_ of which He is the Mediator. Here begins one of the great themes of the Epistle. It will recur again and again, till at last we read (xiii. 20) of "the blood of the Covenant eternal."
This pregnant subject is introduced by a solemn reference to the "promises upon which has been legislated," legally instituted, [Greek: nenomothetêtai], this new compact between God and man. The reference is to the thirtieth chapter of Jeremiah, from which an extract is here made at length. There the prophet, in the name of his God, explicitly foretells the advent of what we may reverently call a new departure in the revealed relations between Jehovah and His people. At Sinai He had engaged to bless them, yet under conditions which left them to discover the total inability of their own sin-stricken wills to meet His holy while benignant will. They failed, they broke the pact, and judgment followed them of course. But now another order is to be taken. Their King and Lawgiver, without for one moment ceasing to be such, will also undertake another function, wholly new, as regards the method of covenant. He will place Himself so upon their side as Himself to readjust and empower their affections and their wills. He "will put His laws into their mind and write them upon their hearts," and "they shall all know Him," with the knowledge which is life eternal. And further, as the antecedent to all this, in order to open the path to it, to place them where this wonderful blessing can rightly reach and fill them, their King and Lawgiver pledges Himself to a _previous_ pardon, full and unreserved; "Their sins and their iniquities I will remember no more." They shall be set before Him in an acceptance as full as if they had never fallen. And then, not as the condition to this but as the sequel to it, He will so deal with them, internally and spiritually, that they shall will His will and live His law. There shall be no mechanical compulsion; "their mind," "their hearts," full as ever of personality and volition, shall be the matter acted upon. But there shall be a gracious and prevailing influence, deciding their spiritual action along its one true line; "I will put," "I will write."