December 22: Hebrews 7-10

December 22, Hebrews 7-10

Hebrews continued… Bakers Commentary for the summaries, and then my thoughts for application. Hebrews is truly a great book of the Mystery Revealed in Christ...

• “Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” 
• “For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries.”

Hebrews 7 “Melchizedek, mentioned only twice in the entire Old Testament (Gen. 14:18; Ps. 110:4), is the focus of attention in the first part of Hebrews 7. The author of the epistle demonstrates his theological skills as he explains the priesthood of Christ in the order of Melchizedek.

From a modern point of view the writer’s arguments appear to be somewhat labored. He seems to be reading more into the Old Testament passages that mention Melchizedek than the passages actually say. But the original readers were Hebrews. They believed that the divinely instituted Levitical priesthood was inviolable. They knew that the priesthood of Aaron had to be perpetual, because God himself had ordained the priesthood by law.

The author of Hebrews counters the objections of readers of the Old Testament Scriptures by discussing the differences between the Aaronic priesthood and the superior order of Melchizedek. These differences consist of the absence of a genealogy for Melchizedek; the homage and tithe Abraham paid Melchizedek; and the confirmation of Melchizedek’s priesthood by divine oath centuries after the Levitical priesthood was established by law.

The evidence that shows God’s design in terminating the temporal priesthood of Aaron and inaugurating the eternal priesthood of Melchizedek is irrefutable. Jesus, to whom the author indirectly referred and who at last is mentioned by name, has become high priest in Melchizedek’s order and is a “guarantee of a better covenant” (7:22).

Already in earlier passages the author describes the characteristics of the high priest (2:17–18; 4:14–15; 5:1–5). In 7:26–28 the writer centers his explanation of the heavenly high priest on holiness, sinlessness, sacrifice, and perfection. The theme of Jesus’ perfection, introduced in 2:10 and implied in 7:11, culminates in the words: “the Son … has been made perfect forever.”

A couple of things. The new covenant was fulfilled by Jesus, “This makes Jesus the guarantor of a better covenant.” Again - it all points to Jesus, our Savior. And in that vein, “Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.” Jesus is praying for His people and He is the only one able to save us.

Hebrews 8 “In some ways chapter 8 is an extended commentary on 7:22, where the author introduces the concept covenant. He explains the word by quoting at length from a prophetic passage in the Book of Jeremiah. Yet he fails to interpret the term covenant. He does that in the following chapter (9:15–22). The quotation from Jeremiah 31:31–34, however, serves the purpose of showing the readers that God himself in the days of Jeremiah had already declared the covenant made with Israel to be obsolete.

The author, as a careful teacher of theology, utilizes the Old Testament Scriptures to show that God revealed the appearance of the new covenant centuries before the birth of Christ. Just as God himself appointed Christ as high priest in the order of Melchizedek, so he established a new covenant of which Christ would be the high priest.

The old order of the Levitical priesthood eventually had to come to an end. The sanctuary at which the priests served was “a copy and shadow of what is in heaven.” By contrast, the sanctuary at which Jesus serves as high priest is the true tabernacle in the presence of God himself. The earthly sanctuary was temporal; the heavenly sanctuary is eternal.

As the heavenly tabernacle is superior to the earthly sanctuary, so the new covenant, of which Jesus is the mediator, is superior to the old covenant. The new covenant is better because of the promises God gives to his people. And Jesus, who is the mediator of this new covenant, guarantees these promises: to know God, to treasure his revelation, and to experience complete forgiveness of sin.”

Hebrews 9 “To point out the supremacy of Christ’s priesthood, the author of Hebrews presents a description of the earthly tabernacle, its contents, and the priestly ministry in and around this sanctuary. The sacrifices, however, were external observances, for they were unable to cleanse the guilty conscience of the sinner.

With the blood of animals man could not obtain redemption, for he remained unclean. How different the sacrifice of Christ! By his one offering, Christ cleansed the sinner’s conscience, led him from death to life, and became the mediator of the new covenant.

In this chapter the author presents an exposition on the meaning of the covenant. Because sin affected the stipulations of the first covenant, God told Moses to sacrifice animals and to sprinkle their blood on the tabernacle, its contents, and on the people. “Without the shedding of blood there is no forgiveness.”

When Christ came in the official capacity of high priest and mediator of the new covenant, he offered himself once for all and entered the heavenly sanctuary to appear in behalf of the believers in the presence of God. By his death on the cross, Christ removed “the sins of many people.”

The chapter ends with the promise that Christ will return, not to remove sin as a high priest, but to bring salvation to those who wait for him in faith. Jesus is coming again.”

Hebrews 10 “The first section of chapter 10 is actually a continuation of the theme and content of the preceding chapter. In chapter 9 the author writes of the unique sacrifice of Christ, and in the first eighteen verses of chapter 10 he summarizes the teachings concerning this unique sacrifice. That is, Christ came to set aside the shadows of the Levitical priestly service. By his death he established the era of the new covenant.

Quoting Psalm 40:6–7, the writer of Hebrews underlines the significance of Christ’s sacrifice over against animal sacrifices. Christ came to do the will of God. That is important, for God takes no pleasure in sacrifices and offerings of animals that were devoted to God as substitutes to atone for man’s disobedience.

The difference between the sacrificial system of the old covenant and that of the new covenant is the repetitive nature of presenting sacrifices in the one, and the once-for-all offering in the other. The sacrifice of Christ is sufficient to sanctify his people. They have God’s law written on their hearts and minds. And they know that because of Christ’s perfect sacrifice, their sins have been forgiven.

The second part of chapter 10 is also the beginning of the second part of the epistle. This segment features exhortations and admonitions. The readers are exhorted to enter the presence of God because Christ has opened the way by shedding his blood.

The writer encourages the believers to remain true to their confession; he challenges them to demonstrate their love in word and deed; and he admonishes them to seek the fellowship of the saints at worship.

He calls their attention once more (see 3:16–19; 6:4–6) to the sin of falling away from God. He describes the horrible consequences of deliberately sinning against God. The warning against unbelief, “See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God” (3:12), is a recurring refrain in the epistle. In the present section the same warning, although in different wording, is given twice.

But besides warning the people, the author also encourages them. As a loving pastor, he tells them that God will richly reward their faith. They ought to persevere in doing the will of God and live by faith. Because of their faith in God, they are saved.

The chapter ends with the introduction of the concept faith. And faith is the subject of the next chapter.”

To sum it all up: 

• We can argue over semantics all day long - but I believe that has a shelf life. At a certain point, we need to move on and live out our faith. Jesus is the one who saves us and because of Him, we are able to enter in to God’s presence now and forever because of the sacrifice that Jesus made - once and for all. 
• Truly, Christ is Supreme in all things. Supreme. Number 1. The King of Kings. The Lord of Lords. These are not just names or titles, but Truth. 
• Christ is our new High Priest and replaced all the required sacrifices that didn't even please God - the peoples hearts were not all for Him, and so the sacrifices were more ritual than repentance. 
• We have been warned - stay the course and be obedient and we will be blessed by the living God. 
• “For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries.” Once you have received the truths of Christ - the mystery has been revealed to you - you cannot continue on in a lifestyle of sinning. The sacrifice of Christ no longer applies to you and you will then be under God’s judgment and not His protection. Stop sinning if you are a saint. I am not talking about unintentional sins I am referring to desiring sin and sinning when you know better. Is Christ enough for you? Bakers Commentary breaks this down for us this morning, “The word deliberately stands first in the original Greek, and as the opening word of the sentence it receives all the emphasis. The term occurs only twice in the New Testament, here and in 1 Peter 5:2. It refers to something done intentionally.

In the Old Testament the distinction is made between sins committed unintentionally and sins committed intentionally. The first can be forgiven; the second cannot. Moses writes, “But anyone who sins defiantly, whether native-born or alien, blasphemes the Lord, and that person must be cut off from his people” (Num. 15:30; see also Lev. 4:2, 22, 27; 5:15, 18; Num. 15:24 for unintentional sins).

The author of Hebrews is rather specific. He writes concerning a person who sins intentionally and who keeps on doing this in open rebellion against God and his Word. To reach his readers in a pastoral manner, he even includes himself in the warning not to sin defiantly. He is not talking about a believer who falls into sin unintentionally and finds forgiveness in God’s grace and mercy. Rather, he points to the same sin that Jesus calls the sin against the Holy Spirit (Matt. 12:32; Mark 3:29) and that John describes as “a sin that leads to death” (1 John 5:16). Although he employs different terms, the writer virtually repeats the same thought he expressed in 3:12 and 6:4–6, where he speaks of falling away from the living God.

Those who turn away from God and “have received the knowledge of the truth” can never say that they sinned in ignorance. The phrase knowledge of the truth relates to God’s revelation in general and the gospel in particular (see 1 Tim. 2:4; 2 Tim. 2:25; 3:7; Titus 1:1). They who at one time received this truth, but now have turned against God and his revelation, are without excuse. Nothing can save them. They know that Christ’s sacrifice is the only sacrifice that removes sin. If they deliberately reject Christ and his atoning work, they reject salvation. For them, says the writer, “no sacrifice for sins is left.”

What then is left? “Only a fearful expectation of judgment and of raging fire that will consume the enemies of God.” A decision against Christ taken deliberately can only result in judgment. And judgment is not merely something that happens at the end of time. Evidence already is being gathered and presented to the jury in preparation for the judgment day. And that is a fearful expectation!

The emphasis falls on the adjective fearful. The word occurs three times in the New Testament, all in this epistle (10:27, 31: 12:21). This adjective is translated “fearful,” “dreadful,” and “terrifying.” In all three instances its use pertains to meeting God. The sinner cannot escape God’s judgment and, unless he has been forgiven in Christ, faces an angry God on that dreadful day.

Not only the judgment awaits the sinner who will receive the verdict, but also the execution of that verdict. The author vividly portrays the execution as a raging fire that will consume all those who have chosen to be enemies of God. Actually he echoes the words of Isaiah’s prophecy, “Let the fire reserved for your enemies consume them” (Isa. 26:11).”