Sept 15, 2019

The Mystery of the Cross

In the 5th century church a saying arose: “the way you pray determines the way you believe.”

The main point of this long section is found in the warning (5:11-6:12). The readers must not fall away by adopting the old covenant rather than the new. The author assures them of the certainty of God’s promises (6:13-20)

He teaches them that they better priesthood (Melchizedekian, 7:1-28), a better covenant (new rather than old, 8:1-13), and now a better sacrifice (9:1-10:18)

The section begins with furniture and placement of items in the tabernacle (9:1-5). The ministry of the priests in the tabernacle is then considered (9:6).

What is most significant, however, is that the holy of holies is entered only once a year and by only one person (the high priest, 9:7). Such a limitation signifies that access to God was not yet available as long as the tabernacle remained (9:8).

The gifts and sacrifices and other regulations of the old administration are figurative (9:9-10). They show that the conscience of worshipers is not yet cleansed and point toward a new day when everything will be changed.

The main point in 9:1-10:18 is that Christ’s sacrifice is better than the sacrifices of the old covenant. In 9:1-10 the inadequacy of old covenant sacrifices comes to the forefront.

They don’t usher people into the presence of God, nor do they truly cleanse the conscience from guilt. The sacrifice of Christ is contrasted with the sacrifices of the old covenant in 9:11-14. Christ entered into the presence of God with his own blood, thereby securing eternal redemption (9:11-12).

The blood of animals cleans the flesh, but Christ’s blood is far superior. He cleanses the conscience of those who belong to him, purging them of their guilt so they are free to serve the living God (9:13-14).

Christ sacrifice is far better than Old Testament sacrifices, for worshipers were not cleansed from their sins, and, and free access to God was not granted when the tabernacle and temple system were still valid (9:1-10).

Christ, on the other hand, entered the true tabernacle, God’s presence in heaven, cleansing with his blood the conscience of those belonging to him (9:11-14).

Because of Jesus’ atoning sacrifice, he is the mediator of the new covenant, so that those who are called may enjoy the promise of an eternal inheritance (9:15). The author then explains why death was necessary under the old covenant (9:15).

After all, one’s last will and testament (by analogy to a covenant) are only established on the basis of death (9:16-17). It follows, therefore, that the first covenant was inaugurated with the blood (the death) of sacrificial victims (9:18).

The author supports this by appealing to where Moses established the covenant with Israel, sprinkling the blood on the book of the covenant and on the people (9:19-20).

Moses proclaimed, “This is the blood of the covenant” (9:20), demonstrating that the covenant depends the sprinkling of blood. Indeed, virtually every cultic object, along with the tabernacle, was sprinkled with blood (9:21), showing that without the shedding of blood there is no forgiveness of sins (9:22).

9:23-28 explains that even under the first covenant the shedding of blood (death) was necessary for atonement. The old covenant functions here typologically

This type in is to a better and more effective sacrifice. Similarly, the earthly tabernacle functions as a copy of what is heavenly, and Jesus with the blood did functions as a copy of what is heavenly, and Jesus with his blood did not cleanse the earthly, but the heavenly (9:23-24). In other words, he brought us into the presence of God.

Jesus’ offering differs from the Day of Atonement offering had to be repeated ever year. By way of contrast, Jesus has set aside sin forever through his one offering (9:25-26). Finally, just as there is one death and one judgment, so Christ’s death removed sins forever, and thus when he comes again it will not be to die for sins but to grant final salvation to those waiting for him

Colossians 1:13–20 NASB95

For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. He is before all things, and in Him all things hold together. He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything. For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.

1 Timothy 3:16 NASB95

By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.

1689 Confession:

In this divine and infinite Being there are three subsistences, the Father, the Word (or Son), and Holy Spirit, of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided: the Father is of one, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son; all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on Him

John 1:14 NASB95

And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.

1 Corinthians 1:18 NASB95

For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

Contarini

Now, since I have such a one to pay my debt, shall I not sleep securely in

the midst of the city, even though I have not satisfied the debt which I

had contracted? Yes! I shall sleep and wake as securely as if I had spent

my entire life in the hermitage!

Martin Luther

And now, to the extent that I had earlier hated the phrase “the righteousness of God,” I began to exalt it with that same degree of affection as the sweetest of words, so that this passage in Paul truly became the gate of paradise for me.