Untitled Sermon
II. THE SUPERIORITY OF GOD’S NEW COVENANT OVER GOD’S OLD COVENANT (8:6–10:18)
(Now the writer no longer compares the agents of the two covenants, as he did in 1:1–8:5, but he compares the two covenants themselves and shows the superiority of the New Covenant over the Old. The New Covenant is both a covenant [an agreement] and a testament [a will].
It has five noteworthy features: (1) It is initiated by God; (2) it promises free blessings; (3) it names its heirs; (4) it is made effective by Christ’s blood; and (5) it has a surety [a guarantor] in the person of the risen Christ.)
A. THE SUPERIORITY OF THE NEW COVENANT PROMISES OVER THE OLD COVENANT PROMISES (8:6–13)
1. A New Covenant was needed (8:7, 8a)
If the Old Covenant had been faultless, then a search would not have been going on (a continual yearning would not have been felt) during the days of the Old Covenant for a new and better one. The Old Covenant was perfect in that it showed sinners their need for Christ and then pointed them to the Christ who was needed, but it was imperfect (“faulty”) (1) in that it could not bear away (but only cover) sinners’ sins and (2) in that it could not give them power to live above sin.
In 8:8a the writer indicates that the faultiness was really not in the covenant itself but in the people to whom it was given (“for finding fault with them”). The law itself was holy, just and good, Rom. 7:12, but it was given to a sinful people who had no power to keep the law’s precepts. The law provided the Israelites with the standard for righteousness but it did not provide them with the Holy Spirit and His power for righteousness, Gal. 3:21. The law then was “faulty” in the sense that it did not provide for the faultiness of its recipients.
2. A New Covenant was promised (prophesied) (8:8–12)
(Verses 8–12 are a quotation of Jer. 31:31–34. These verses from Jeremiah are quoted to show that God Himself, nearly 600 years before Christ’s coming, prophesied that the Mosaic covenant would be replaced by a new and a better covenant, containing better promises.)
a. God promised the Israelites a “new” covenant (8:8)
Finding fault with the Israelites for their transgressions of the laws of the Mosaic Covenant, God promised them a New Covenant.
When God through Jeremiah spoke of “a New Covenant” (one new in quality), He, even at that time, made “the Old Covenant” old (old in quality). That which is old, worn out, and useless is always soon to be destroyed, 8:13. The old, worn out, useless Mosaic Covenant was terminated at the cross, Rom. 10:4: Gal. 3:19.
b. God promised the Israelites a “different” covenant (8:9)
Verse 9 tells us that God promised Israel a New Covenant, one not in accordance with the Old Covenant, because for 1500 years the Israelites had continually transgressed the laws of the Old Covenant, resulting in God’s loving favor toward them being replaced with His righteous indignation toward them. There would be no profit in giving the Israelites another covenant like the first one, for it produced nothing but transgressions and wrath.
Of course, God knew beforehand that the Old Covenant and its law would not produce righteousness but only wrath, Rom. 4:15. The law was given to show to man his unrighteousness and then to point him to Christ and His gift of righteousness (received by faith), Rom. 3:21, 22; Gal. 3:24.
c. God promised the Israelites a “better” covenant (8:6, 10–12)
It is better because it promises better things, 8:6:
(1) It promises salvation to “all” Israel (8:11)
The First Covenant provided salvation only to the true Israel within national Israel. The New Covenant will bring salvation to all Israel, to the whole nation. Just before the beginning of the Millennium, God will purge from national Israel all rebels (goats, unbelievers), Ezek. 20:33–44; 34:11–22, leaving only saved Israel to enter the Millennial kingdom, Isa. 54:13, 14; 60:21; Ezek. 11:19; Rom. 11:26, 27. Then, during the early part of the Millennium, no Israelite will say to his neighbor, “know the Lord” for ail Israelites will already know Him.
(2) It promises “justification” to all Israel (8:12)
God promises (at the beginning of the Millennium) to be merciful to the unrighteousness of all Israelites and to remember their sins no more, 10:17; Ezek. 36:25; Dan. 9:24, Zech. 13:1; Rom. 11:27. There will be a national cleansing.
(3) It promises “sanctification” to all Israel (8:10)
The first Covenant was outward (being written upon tables of stone) and powerless (furnishing no divine strength for the keeping of its laws).
The New Covenant is inward and powerful for it provides the Holy Spirit, who (1) reveals God’s will, (2) gives us the desire to do God’s will, (3) gives us the power to do God’s will, and (4) won’t let us rest until we do do God’s will, Ezek. 36:26, 27; Phil. 2:13.
One of the chief differences between the Old Covenant and the New Covenant is that the New Covenant provides the Holy Spirit, Gal. 3:14, who provides for the believer’s daily sanctification.
3. A New Covenant was given (8:6)
The promised New Covenant came into existence after the death of its testator, Jesus Christ. It was opened up to the Church, Abraham’s spiritual seed, on the Day of Pentecost, June, A.D. 30. It has not yet been opened up to Israel, Abraham’s physical seed, but it will be opened up to her at the Second Advent of Christ, when she as a nation turns to God, Hos. 5:15–6:2; 2 Cor. 3:16.
B. THE SUPERIORITY OF THE NEW COVENANT TABERNACLE AND TABERNACLE SERVICE OVER THE OLD COVENANT TABERNACLE AND TABERNACLE SERVICE (9:1–12)
In 8:1–5, Christ’s better priesthood is associated with Christ’s better tabernacle and Christ’s better tabernacle service. Now in 9:1–12, Christ’s better New Covenant is associated with Christ’s better tabernacle and Christ’s better tabernacle service.
In our present section, the writer does not belittle or disparage the Levitical tabernacle and its priestly service but rather, he exalts these things as being divinely ordained, as being types of a greater and a better tabernacle and priestly service, and as being figures of present realities.)
1. The ministry of the earthly priests in the earthly sanctuary (tabernacle) (9:1–10)
(Verse 9:1 shows that the following verses are a continuation of the comparison of the two covenants, which comparison began with verse 8:6. This comparison continues through 10:18.)
a. The two priestly provisions of the Old Covenant (9:1–7)
(Verse I says that the old Covenant provided two priestly things: (1) God-given ordinances concerning divine service [ordinances concerning the proper tabernacle ministry of the Levitical priests]; and (2) an of-this-world sanctuary [the entire tabernacle, constructed by Moses and ordained of God as the place where the divine service was to be performed].
The of-this-world sanctuary is described in 9:2–5 and the divine service is described in 9:6, 7.)
(1) The first provision—“A worldly sanctuary” (9:2–5)
In these verses, the author briefly describes the tabernacle of Moses, its two compartments and the articles of furniture in each compartment:
(a) The first compartment (the “Holy Place,” behind the first veil) (9:2)
This compartment of the tabernacle contained: (1) the lampstand, (candelabrum), with its seven branches, and (2) the table, with its twelve loaves of shewbread.
(b) The second compartment (the “Holy of Holies,” behind the second veil) (9:3–5)
This compartment of the tabernacle contained: (1) the golden censer (this probably should be translated “golden altar of incense.” But why is the altar of incense associated with the Holy of Holies since it was located in the Holy Place? Because its service was connected with the Holy of Holies and not with the Holy Place, Exo. 30:1–6; 40:5); and (2) the ark of the covenant (this ark was covered with the mercy seat with its cherubims of glory. In the ark were the golden pot of manna, Aaron’s rod that budded, and the two tables of the covenant.)
The author says that he cannot now speak in detail concerning the above-mentioned articles of furniture, for this would be out of order in the present discussion.
(2) The second provision—A “divine service” (9:6, 7)
There were two parts to the tabernacle, so two kinds of service (ministry) were performed:
(a) The common ministry of the ordinary priests (9:6)
All Levitical priests did “always” (continually) enter the Holy Place to perform their ministry there. This is said in order to clearly contrast this common ministry of the ordinary priests in the Holy Place with the special ministry of the high priest in the Holy of Holies.
(b) The special ministry of the high priest (9:7)
Only one man, in one way, on one day in the year could come into the Holy of Holies. The high priest, on the Day of Atonement, came into the Holiest with blood to offer for himself and for the sins of ignorance of the people (the sins of which they were unaware and so had not covered by their sacrifices made during the past year).
So this sanctuary (the Holy of Holies), the place where God dwelt, was open to only one man, on one day of each year. One veil kept the common priests out, and two veils kept the common people out, of the Holy of Holies.
b. The defects of the two priestly provisions of the Old Covenant (9:8–10) (Both the “worldly tabernacle” and the “divine service” had a defect.)
(1) The defect of the tabernacle—It provided no access to God (9:8)
The two veils of the earthly tabernacle and the ordinances which forbade the common people to go behind the first veil and forbade the common priests to go behind the second veil were the Holy Spirit’s way of signifying that access to God for the worshipper was not available while the earthly tabernacle yet had standing (recognition by God), for this tabernacle and its service could not remove the sin barrier between man and God. The whole arrangement was only a figure of the present perfect tabernacle in heaven, in which worshippers have, through the rent veil of Christ’s flesh, full and open access to God Himself. The rent veil at the time of Christ’s death meant that the worldly tabernacle no longer had standing because the way into the real “Holiest” had been opened up through Christ’s vicarious death, which removed the sin barrier between man and God. The earthly sanctuary had veils because sin had not been dealt with (in the death of animals). The heavenly sanctuary has no veils because sin has been dealt with (in the death of Christ).
(2) The defect of the divine service—It provided no cleansing of the conscience (9:9, 10)
(a) What this service (ministry) could do (9:13)
The sacrifices and the ceremonies of the tabernacle service could free the flesh of ceremonial uncleanness. They could cleanse the house (the body) but they could not cleanse the occupant of the house (the soul).
(b) What this service (ministry) could not do (9:9)
This ministry offered gifts and sacrifices which could never bring the worshipper to the goal, that is, give him a cleansed conscience.
Typical blood can cleanse from typical sin (from ceremonial defilement) but cannot cleanse from real sin (from moral defilement).
2. The ministry of the Heavenly Priest in the Heavenly Sanctuary (tabernacle) (9:11, 12)
(In 9:1–10, under a typical covenant, we saw typical priests offering typical blood in a typical tabernacle to cleanse from typical sins. Now, in 9:11, 12, under the final and real covenant, we see the real High Priest offer His real blood in the real tabernacle to cleanse from real sins.
In these verses, there is one chief thought: The New Testament provides a better tabernacle and a better divine service to replace the defective tabernacle and the defective divine service of the Old Covenant. The antitypical has replaced the typical.)
We divide our discussion in accord with the three aorist verbs used (participle, main verb, participle), “arriving,” “entered,” and “obtaining”:
a. Christ arrived (9:11)
After fifteen hundred years of waiting under the law, Christ arrived here on the earth as the High Priest of the good things that under the Old Covenant “were about to come” (these “good things” being justification, sanctification, glorification, and eternal inheritance). His arrival and His sacrifice of Himself on the cross ended the typical ministry of the Levitical priests.
b. Christ entered (9:11, 12a)
(Now we come to the main point: Christ entered a better “tabernacle” and performed a better “service”)
(1) He entered a better tabernacle (9:11)
He, after He made His sacrifice here on the earth, entered the heavenly tabernacle, one not made by human hands, one not a part of “this building” (this material creation), a tabernacle where God dwells, a tabernacle with only one compartment (having no veils).
(2) He performed a better divine service (9:12a)
He entered, not with animals’ blood, but with His own blood (a blood of special and unique value because of His divine person and His sinless humanity) as the offering connected with His divine service.
So, He entered a perfect tabernacle with a perfect offering.
c. Christ obtained (9:12b)
Christ entered one time with His own blood into the heavenly tabernacle, offered this blood to God, and obtained eternal redemption (ransoming) for us. His blood was a ransom paid by Christ which released man completely and eternally from the penalty of sin. By His one offering Christ obtained for man an eternal expiation (releasing) from sin’s guilt.
So, the ministry of the heavenly priest in the heavenly sanctuary once-for-all purges the conscience of the believer from the guilt of sin and gives him access to God for the supplies necessary to live above sin.
C. THE SUPERIORITY OF THE NEW COVENANT BLOOD OVER THE OLD COVENANT BLOOD (9:13–28)
(A comparison of the “bloods” associated with the two Covenants is the central theme of 9:13–28. “Blood” here is associated with substitution, with sacrificial death [the life being poured out with the blood], with presentation to God, and with expiation. All of these ideas are connoted by the word “blood.”)
1. Christ’s blood cleanses the conscience (9:13, 14)
The Old Testament’s blood, the blood of animals (sacrificed both on the Day of Atonement and at other times) cleansed only the outward man from ceremonial defilement (a type of actual sin). It cleansed the soul only in its by-faith connection with the blood of Christ.
The New Testament’s blood, the blood of Christ (which is especially valuable because He, through the enablement of the Holy Spirit, offered Himself spotless to God), cleanses the inward man (the conscience) from dead works (works produced in the wisdom and energy of the flesh) to serve the living God. It frees from guilt and so permits God to give us the Holy Spirit, who motivates us to serve Him.
If animal blood cleansed the outward man, how much more does Christ’s blood cleanse the inward man.
2. Christ’s blood ratified the New Testament (9:15–20)
(“We use the word” ratify “with the meaning” to put into force,” “to inaugurate,” “to mediate,” “to make effective,” “to open up.”)
a. The fact of ratification (9:15)
Christ is called “the Mediator of the New Testament.” The testament referred to is the Abrahamic Covenant, which had remained ineffective for nearly 2,000 years. Christ mediated, or ratified, this covenant, not in the sense that He brought it from God to man, but in the sense that, as God’s representative, He put it into force for its heirs. The Abrahamic Covenant opened up is the New Covenant.
b. The means of ratification (9:15)
He ratified (mediated) a New Covenant by means of His death (His blood). This blood ransomed all the heirs of the New Covenant (even the heirs, believers, of the Old Covenant age, whose sins had been only covered by the blood of animals) from the curse of their transgressions so that the blessings of the New Covenant might be bestowed upon them, Gal. 4:5–7.
c. The purpose of ratification (9:15b)
“For this cause,” 9:15, refers not to what has gone before but to what is ahead. “For this cause” He is the Mediator of a New Covenant … that they which are called (the covenant’s heirs) might receive actual remission of sins and be a full-fledged son, an heir of God through Christ (see Gal. 4:5, 7), in line for the full inheritance when it is paid out in the resurrection.
d. The need for a by-means-of-blood ratification (9:16–20)
(1) The testaments (wills) of men come into effect only through the death of the testator (9:16, 17)—This is true of all human wills.
(2) The Old Testament came into effect only through the death of animals (9:18–20)—Only after the written law and the people had been sprinkled with the blood of calves and goats was the covenant in force, Exo. 24:7, 8.
3. Christ’s blood cleanses the heavenly tabernacle (9:21–23)
The writer reminds his readers that blood was the central feature of the Old Covenant: (1) Almost all of the persons and things cleansed by the law from ceremonial defilement were cleansed by blood (there were a few exceptions, Exo. 19:10; Lev. 15:5, etc.); (2) all of the persons cleansed by the law from moral defilement were cleansed by blood (Lev. 5:11–13 is no exception to the rule of remission only by blood. “Flour” is there used as a substitute for blood); and (3) the tabernacle and its sacred utensils were cleansed by blood, Lev. 16:15–20.
If the earthly tabernacle needed cleansing with blood because it served sinners, then the heavenly tabernacle needed (and needs) cleaning by blood because it serves sinners. Daily, we sinners spiritually enter the heavenly tabernacle, yet Christ’s blood keeps this sanctuary from being morally defiled.
4. Christ’s blood once-for-all puts away sin (9:24–28)
(Here in these verses we see Christ our High Priest fulfilling the typical work of the typical Day of Atonement. Just as we see the Levitical High Priest making three appearances in connection with animal blood on the great Day of Atonement so do we see Christ making three appearances in connection with His own blood on the great anti-typical Day of Atonement.)
a. Christ’s perfect sacrifice was “made” at His first “appearing” (His “appearing” here on the earth) (9:26b)
Just as the Levitical high priest appeared first (on the great typical Day of Atonement) at the brazen altar to sacrifice a bullock and a goat, even so Christ (at the close of the ages of moral preparation) appeared here on the earth at the beginning of the great anti-typical Day of Atonement to once-for-all put away (cancel) sin by “the sacrifice of Himself.” “To give His life a ransom for many” was the great and final object of Christ’s coming to this world as man, Mark 10:45.
b. Christ’s perfect sacrifice was “offered” at His second “appearing” (His “appearing” now in heaven in God’s presence) (9:24–26a)
Just as the second appearing of the Levitical high priest on the typical Day of Atonement was before God’s manifested presence in the earthly Holy of Holies, even so the second appearing of Christ on the great anti-typical Day of Atonement was before God’s actual presence in the heavenly Holy of Holies.
Note: (1) That Christ appeared in a better tabernacle; and (2) that He offered a better sacrifice (His offering was effective and needs never to be repeated. If His offering, like the offering of the Levitical high priest, covered sins for only one year, then He would have to offer yearly. If he offered yearly, then He would have to become incarnate and suffer [die] yearly. This would require several thousand incarnations, and deaths, a preposterous thing!); and (3) that He appeared in Heaven for us (His appearing was for the purpose of offering [presenting] His sacrifice to God for us and of interceding for us and succoring us after our sins have been put away).
c. Christ’s perfect salvation (based upon His perfect sacrifice) will be realized at His third “appearing” (His appearing at His second coming to the earth) (9:27, 28)
Just as the Levitical high priest’s third appearing on the typical Day of Atonement was at the gate of the tabernacle court to bless the Israelites who awaited his appearing, Numbers 6:22–27, even so Christ’s third appearing on the anti-typical Day of Atonement will be here on the earth (the court of the heavenly tabernacle) to bless with full salvation those who await His appearing.
Just as men live once and die once and then are judged by God, even so Christ lived on the earth as a man once and died (for us) once and then was judged of God (as having fully paid the penalty for men’s sins and as being worthy of appointment as man’s Saviour). Men do not live and die repeatedly. Neither will Christ be incarnated and die for men’s sins repeatedly. When He comes to the earth again, it will not be to suffer again for men’s sins but to complete believers’ salvation (and to offer blessing to all Israel and through Israel to the whole world, Gen. 26:4).
D. THE SUPERIORITY OF THE NEW COVENANT SACRIFICE OVER THE OLD COVENANT SACRIFICES (10:1–18)
(In 9:13–28,“blood” has been the key word. Now, in 10:1–18,“sacrifice” is the key word. The two words are clearly and closely connected. Atoning sacrifices are made by the shedding of blood. The life of the sacrificial victim flows out with the blood.)
1. The need for a better sacrifice (10:1–4)
a. The law sacrifices of bulls and goats made on the Day of Atonement did two things (10:1, 3)
(1) They covered the sins of the preceding year (10:3)—The Israelites’ past-year forgotten sins and their past-year sins of ignorance (that is, their past sins which had not been covered by their daily sacrifices) were called to mind and covered (but not borne away) by the sacrifices made on the Day of Atonement.
(2) They pointed to a better sacrifice (10:1)—The shadow sacrifices said: “The real sacrifice is on its way, the sacrifice which will bear away sins and usher in the ‘good things’ promised to come (justification, sanctification, glorification, inheritance, etc.).”
b. The law sacrifices of bulls and goats made on the Day of Atonement could not do the one essential thing (10:1–4)
They could not make the worshippers perfect (complete); that is, they could not bear away the guilt of the worshippers’ past, present, and future sins, leaving them with permanently-clear consciences (consciences no longer disturbed and bothered by sins). If the law-sacrifices could have once-for-all borne away past, present, and future sins, they would have needed no repetition. The fact that they were offered over and over testified to their ineffectiveness.
2. The provision of a better sacrifice (10:5–9)
David, Psa. 40:6–8, states that God’s ultimate pleasure is not in the animal sacrifices of the law but is in the perfect and willing obedience of the human heart to His will, 1 Sam. 15:22, 23. David, as the type of Christ, resolved to give this perfect obedience, this acceptable sacrifice, unto God. Of course, his resolve was not fully carried out.
The writer of Hebrews pictures Christ as coming into the world (by His incarnation) for the purpose of doing God’s will, to do perfectly what David had done only imperfectly. God provided Christ with a human body and willed that Christ offer this body as a sacrifice for man’s sins. Christ cheerfully and willingly obeyed His Father’s will, offering his body a sacrifice unto God, his body being the effective sacrifice which redeemed us from all our sins, thus terminating all animal sacrifices (His sacrifice was effective because it was: (1) a human sacrifice; (2) a sinless sacrifice; and (3) a divine sacrifice).
3. The efficacy of the better sacrifice (10:10–17)
a. It positionally sanctifies the believer (10:10)
The offering of Christ’s body positionally sanctifies the believer, sets him apart from the service of sin to the service of God, 9:14.
b. It permanently justifies the believer (10:11, 12)
Christ’s sacrifice of Himself takes away the believer’s sins, leaving him justified in God’s sight. His past sins are remitted when he believes on Christ and his present sins and his future sins are remitted through the present intercessory work of Christ, 7:25, when they are committed.
c. It progressively sanctifies the believer (10:13–17)
(These verses deal, not with positional sanctification nor with justification, but with progressive sanctification.)
Christ’s one offering is able to bring believers (persons who are positionally sanctified) to completion (to complete restoration, to moral perfection) for Christ’s sacrifice removed the barrier (sin) to God’s gracious blessings, allowing Him not only to justify us but also to daily sanctify us and finally to completely restore us, 7:25. All of this completion was potentially ours at the time Christ’s offering was made.
So, Christ’s offering is effective. It justifies (declares righteous) forever and it sanctifies (makes righteous) forever. The prophesied New Covenant (10:15–17) promised these two blessings, remission if sins (justification) and God’s laws written upon the heart (sanctification). These two things bring the believer to completion.
4. The finality of the better sacrifice (10:9, 11, 12, 12, 18)
The work of the Levitical priests never ended. They ever stood. They could never sit down, their work of sacrificing being completed. The common priests daily repeated the same sacrifices (each sacrifice covering one non-willful sin of one Israelite). The high priests yearly repeated the same sacrifices (each year’s sacrifices covering all of the sins of ignorance of all the Israelites committed during the previous year). So under the law, sins were covered daily and yearly, this covering of sins being possible through the connection by faith between these sacrifices and the coming sacrifice of Christ. These law-sacrifices had two defects: (1) they could not deal with all sins (past, present, and future); and (2) they could not take away sins (but only cover them), verse 11.
Then Christ came and offered one sacrifice which dealt with all sins (past, present, and future), not just covering them but taking them away. Then Christ sat down at God’s right hand (the place of favor), His priestly sacrificial work forever completed, verse 12. Since Christ’s sacrificial work was effective, it was final. There was no further need for the animal sacrifices of the law (for they were only shadows which had had their fulfillment in the sacrifice of Christ), so they were abolished, verse 9.
Christ, our High Priest, now sits in regard to His past sacrificial work but stands in regard to His present beneficial work of (1) interceding for us (keeping us justified from the guilt of sin) and (2) succoring us (keeping us sanctified from the pollution of sin).
So, in summary, Christ’s one offering perfects believers forever, verse 14, by justifying and sanctifying them forever, these two things bringing them to completion, to final and complete restoration. Since Christ’s offering perfects the believer, there is no need of a further offering for sin, verse 18.
We have completed our study of the doctrinal section of Hebrews, 1:1–10:18. We now come to the practical section of the book, 10:19–13:17).