Untitled Sermon (11)
The section is introduced by an important transition (8:1–2) that points back to the author’s discourse on the Son’s appointment. It also links his high priesthood with several primary themes of the coming discourse, namely, sanctuary, covenant, and ultimately sacrifice
the focus will be on the necessity of the heavenly high priest having something to offer. The section presents a contrast between the Son’s offering and those of the earthly high priests
Jeremiah 31:31–34 is the text that is central to this second movement (8:1–10:18)
the quotation of Jeremiah 31 in full in Hebrews 8:8–12, and it is cited again, this time in an abbreviated form, when the section ends (10:15–17)
His position in heaven makes his ministry ‘superior to the earthbound priesthood of the old covenant’.
According to Hebrews, the earthly tabernacle was not a false one, for God himself commanded that it be built (8:5). He showed Moses the pattern to follow, but the result was only a sanctuary made with human hands (9:24)
The heavenly tabernacle is true in that it is ‘the fulfilment, not only of direct prophecies of the eschatological temple, but of everything the Old Testament tabernacle and temples foreshadowed’ (see further on 8:5; 9:11, 24).
From its beginning the earthly sanctuary, where the Levitical priests performed their ministry, was designed to be nothing more than a copy and shadow of a heavenly reality
The tabernacle was to serve as a dwelling place for God in the midst of his people on earth.
The point of the quotation is to show from Scripture itself that the tabernacle of Moses, and by implication the whole Old Testament cult, was only a copy of a heavenly reality
For the moment the imagery of priesthood, sanctuary, and sacrifice is left aside. Instead, the author states that Jesus’ ministry is superior to the Levitical priesthood because of the superiority of the covenant to which it is related.
Moses was the primary mediator in his role as agent of the Sinai covenant
The author recognizes that the first covenant was based on promises, for example, that Israel would be God’s people (Exod. 6:7; 29:45; Lev. 26:12). The better promises on which the new covenant is established appear in the quotation from Jeremiah 31:31–34, which follows in vv. 8–12. These include God’s implanting his laws in his people’s hearts (v. 10), which implies their receiving a new heart (Ezek. 11:19–20; 36:26–27), the knowledge of God as a matter of personal experience (v. 11), and an announcement within the new covenant itself that the Lord will forgive his people’s sins (v. 12).
At first glance, the lengthy citation of this prophecy in Hebrews appears to have only a negative function. The introductory and concluding verses (8:7–8a, 13) that surround the quotation of Jeremiah 31:31–34 form an inclusion, and stress the imperfect and provisional nature of that first covenant which was made with Israel at Sinai
Our author also uses the promises of Jeremiah 31 in a positive way (esp. in Heb. 10:15–18; see the exegesis below)
The new relationship that he initiates between himself and his people involves the following: (a) the implanting of God’s law in their hearts; (b) the knowledge of God as a matter of personal experience; and (c) the forgiveness of their sins.
Hebrews has warned the listeners about the danger of hard and evil hearts that lead people astray from the living God (3:8, 10, 12). By placing his law in his people’s hearts under the new covenant God intends that they should please him and obey his will, and thus not fall into sin or be led astray.
As a result, the disobedience of the people with whom the first covenant was made (8:9) showed a fundamental weakness in it (8:7). Second, and directly related to this, the covenants differ significantly in their ability to deal with sin.
Unlike the old covenant, the new covenant cannot be broken.
For Hebrews the old covenant was near its end as soon as the oracle was spoken. It had passed its ‘use by’ date, its demise was a foregone conclusion.
Christ’s once-for-all entry into the heavenly sanctuary to secure an eternal redemption marks a high point in this central section of Hebrews.
In contrast to the Levitical high priest’s obligation to present himself before God repeatedly, Christ’s entry was definitive and unrepeatable—once for all (see on 7:27). Since his crucifixion required no repetition or renewal, his exaltation and entrance into the heavenly sanctuary were final and complete.
As a result, he secured for his people an eternal redemption. Like ‘eternal salvation’ (Heb. 5:9), eternal redemption covers several aspects of meaning.
Redemption is often equated with, or at least in apposition to, the forgiveness of sins (Col. 1:14; Eph. 1:7), for it involves a rescue from God’s just judgment on our trespasses. In Hebrews 9, redemption terminology appears again in v. 15, a ransom to set them free
If the blood of animal sacrifices could effect an outward and ceremonial cleansing, then how much more can Christ’s sacrificial death cleanse our consciences so that we may serve the living God.
The comparative statement of vv. 27–28 shows clearly that Christ’s high-priestly ministry has been fully effective: as death occurs once and is followed by judgment, so Christ’s once-for-all offering is followed by his return to bring salvation to those who eagerly await him. Let the members of the community be strengthened by these powerful words, and let them persevere in faith and hope
Hebrews 10:1–18 brings us to the culmination of our author’s discussion of Christ’s superior high priesthood and his new covenant offering. At the conclusion of the passage there is a shift in literary genre from exposition to exhortation (10:19–25), which builds on the perspectives of 8:1–10:18.
1 Having already made the point that the old covenant tabernacle was a shadow of greater, heavenly realities (8:5), our author now applies the same description to the law itself (see Col. 2:17), particularly as it relates to the sacrificial system
The ritual of the Mosaic law foreshadowed the good things that are coming, but it was not the ‘actual presence’ of the transcendent realities themselves, for these were related to Christ’s high-priestly ministry. These good things are the blessings of the new covenant that Jesus would bring, including atonement, cleansing, and sanctification through his death and exaltation (9:11–14)
Old Testament worshippers had not experienced a definitive cleansing under the sacrificial system by which they could enjoy unrestricted fellowship with God. The implication of Hebrews’ argument is that ‘true inward cleansing is permanently effective and therefore unrepeatable
under the new covenant God will ‘remember’ his people’s sins ‘no more’ (Jer. 31:34; Heb. 8:12; 10:17).
What is at issue here in v. 4, however, is not whether the sacrifices offered during the Day of Atonement ritual had any power to effect cleansing (Lev. 16:3, 6, 11, 14–16, 18–19), but whether they could bring about a decisive forgiveness.
Our author sees a typological relationship between King David and the greater king, Christ.
The psalmist uses four terms for sacrifice that were probably intended to cover all the main types of offerings prescribed in the Levitical system
The Old Testament had warned God’s people that sacrifice was no substitute for godly conduct and that he would reject the sacrifices of those who were disobedient (Isa. 1:10–17; 66:3–4). Here, however, Hebrews contrasts the ineffective Old Testament sacrifices that were offered in accordance with the law with the effective sacrifice made by Christ.
Given the wider theological implications, it is fair to say that Christ totally did away with the first arrangement, the animal sacrifices and everything associated with them—the tabernacle in which they were sacrificed, the priesthood that sacrificed them, and the law-covenant that regulated them. And, hence, this statement is ‘one of the epochal formulations of the NT’.
The paragraph is rich in its typological connections. Those things that existed as shadow in the era of the old covenant have now been fulfilled typologically by ‘Christ filling out completely God’s ultimate intention for the role of high priest and also that of sacrifice’
In sharp contrast to the Levitical priests standing and offering sacrifice, Jesus is depicted as having finished his sacrificial work and taking his place at the right hand of God in anticipation of fulfilling his sovereign rule. The Messiah’s kingly role is combined with his priestly function.
First, the means by which Christ has perfected his people is his sacrificial death.
Second, Christ has ‘perfected’ his people ‘for all time’
We have already seen that the ‘perfecting’ of believers ‘involves qualifying them to draw near to God or enabling them to enjoy the certainty of a new covenant relationship with God’ (7:11–12, 19; 9:9; 10:1)
We have already seen that the ‘perfecting’ of believers ‘involves qualifying them to draw near to God or enabling them to enjoy the certainty of a new covenant relationship with God’ (7:11–12, 19; 9:9; 10:1). This basically has to do with the forgiveness of sins and the cleansing of their consciences, so that they are consecrated to God’s service and finally will participate in ‘the promised eternal inheritance’ (see 9:15)
The terminology of perfection, therefore, stresses the realised aspect of salvation. Later, this perfection language will be used of the ‘complete realization at the final fulfilment of all God’s promises (11:40; 12:23), … an unfolding of what is, in principle, even now achieved through Christ’s sacrifice’.
Third, the people whom Christ has perfected are described as those who are being made holy.
It is better, therefore, to regard the participle as ‘timeless’, and thus a general designation of believers as ‘sanctified’.
At the same time, his death secures for believers a share in the future that God has promised.
The ‘perfection’ about which our author speaks is bound up with the new covenant. This is made clear by his repetition of words from Jeremiah 31 and the application of them to the results of Christ’s sacrifice (10:15–18).
The first full quotation of Jeremiah 31 in Hebrews 8:8–12 is cited again, this time in an abbreviated form, when the section ends in 10:15–17.
In Hebrews 8 the reference to a new covenant implied that the old covenant was outdated and would soon disappear (8:13). By 10:15–18 what was a future expectation from the time of Jeremiah has become a present reality because of Christ’s atoning death on the cross.
The argument that Christ’s sacrifice provides definitive perfection for believers is now confirmed through Scripture as the Holy Spirit bears witness through the new covenant prophecy of Jeremiah 31
In the first, God promises to write his laws on the hearts and minds of his people (v. 16).
Further, this obedience will not only be internal but also universal—in the hearts of the people as a whole, not simply scattered individuals
The perfecting of which our author speaks includes not only the decisive forgiveness of sins or cleansing of the conscience which is the basis of a new relationship with God. Intimately related to and flowing from it is that obedience of the heart which is expressive of a positive consecration to God
This short paragraph stands at the second major turning point of Hebrews and parallels the first important hinge at 4:14–16.
Key hook words that link 10:19–25 with the preceding are ‘holy’ (note chap. 9), ‘blood’, and ‘a great priest’. In particular, 10:19–25 evokes the discussion of Christ’s self-sacrifice that immediately precedes
The author’s aim is ‘to spur his hearers to action based on the truths he has expounded thus far’.
On the basis of our access to God provided by Christ’s sacrifice, our author seeks to motivate his listeners to respond appropriately.
It moves from indicative to imperative
It moves from indicative to imperative, from an affirmation of what has been achieved (vv. 19–21) to three focused exhortations: let us draw near to God (v. 22), let us hold unswervingly to the hope we possess (v. 23), and let us consider how we may spur one another on toward love and good deeds (v. 24). The first two exhortations recall earlier paraenetic material, while the last, the admonition to love and mutual concern, introduces a fresh element that will appear in the following paraenetic material of Hebrews. The three exhortations highlight the three cardinal graces of faith (v. 22; also 11:1–40), hope (v. 23; expressed through perseverance in 12:1–13), and love (v. 24; note 12:14–13:21) that recur in the paraenesis beginning with Hebrews 11:1.
The first of the three exhortations, let us draw near to God (v. 22), echoes the challenge of 4:16.
Further, in the light of the preceding exposition of Christ’s high-priestly work (5:1–10:18), Hebrews here spells out ‘the bases for the exhortation, the manner in which the action is to be carried out, and the means by which one may draw near to God’.
therefore, indicates that a conclusion is drawn from the whole of the preceding exposition
Two significant blessings that are the present possession of Christians provide the grounds for the author’s powerful appeal: (1) since we have confidence to enter the Most Holy Place by the blood of Jesus, and (2) since we have a great priest over the house of God
The confidence (or ‘authority’) which believers have is ‘for free access into the heavenly tabernacle’. In line with the Day of Atonement imagery that has permeated the preceding chapters, this freedom of access to God is cast as a freedom to enter the true tabernacle in heaven where Christ appears in the presence of God on our behalf (6:19–20; 8:1–2; 9:11–12, 24).
This way by which believers enter the presence of God is a new and living way … through the curtain, that is, his body (lit. ‘his flesh’). It is new in that it did not exist until Christ opened it up and entered it himself (4:14). Also, it is new because it is qualitatively different: ‘it participates in the incorruptible freshness of the new covenant, which will not become old’.
Both vv. 19 and 20 thus conclude by stating that Jesus’ sacrificial death was the means by which free access to the heavenly sanctuary was attained.
They are assured that the one who rules over them is their faithful and merciful high priest, who is enthroned in heaven and urges them to draw near to God with full confidence.
The manner in which they are to draw near to God is with a sincere heart in full assurance of faith, in other words, with a heart that evidences complete trust and devotion, fulfilling the promise of a new heart for God’s people (Jer. 31:33; Ezek. 36:26–27). A ‘true heart’ is a biblical expression that suggests sincerity and loyalty
But it is more likely that the imagery of ‘the sprinkling of the heart from a burdened conscience’ has been anticipated in Hebrews 9:18–22.
The definitive cleansing through Christ’s sacrifice has removed the barrier of a guilty and tormented conscience that prevented open and unhindered access to God. So then, with the promises of the new covenant being realized in the community, both individually and corporately, they are urged to approach God with great confidence.
The sprinkling of the heart denotes an inward and spiritual cleansing, while the washing of our bodies with pure water is the outward visible sign. Christian baptism now replaces all previous cleansing rites
23 The second exhortation also recalls the repeated summons ‘to hold fast’ to what the listeners already have (3:6, 14; 4:14).
‘Hope’ in Hebrews describes the objective content of hope (rather than the act of hoping), and it relates to both present and future salvation. ‘Hope’ can also comprehend the whole Christian life.
The basis for maintaining this confession of hope without wavering is God’s faithfulness (pistos): he does what he has promised
Some of them, such as entry into God’s rest (4:1), are as yet unfulfilled. But God’s faithfulness in his fulfilling other promises, like the inauguration of the new covenant (8:6), assures the listeners that he will keep these promises as well.
Such a concern for the welfare of one another was all the more urgent in a community exposed to testing and disappointment
But this mutual care will not be sustained unless members of the community meet together regularly for fellowship, encouragement, and exhortation
Positively, they can provoke one another to love and good works by meeting to encourage one another.
