1, 2 punch of Christmas
Intro:
From the sanctuary and what is needed to purify it the author turns to the sacrifice that perfectly cleanses, a sacrifice that was offered once and for all. That one sacrifice, once offered, has effectively put away sin. And the author looks forward briefly to the time when our Lord will come back again, this time not to do anything in connection with sin (all that is necessary has been done) but to bring salvation.
After reading this chapter, the Hebrew Christians who received this letter had to realize that there is no middle ground. They had to make a choice between the earthly or the heavenly, the temporary or the eternal, the incomplete or the complete. Why not return to the temple but also practice the Christian faith? Why not “the best of both worlds”? Because that would be compromising and refusing to go “without the camp, bearing His reproach” (Heb. 13:13). So there is no middle way.
OLD AND NEW COVENANT
Definitionally, a covenant is an agreement between two parties, whether equals or not, that signified a relationship whereby the two bound themselves to each other, either conditionally or unconditionally.
Theologically, the term was used to describe the relationship God initiated by His grace between Himself and humankind to those who were willing to bind themselves through a personal commitment of faith. This is reflected in the oft-occurring phrase in the OT “I will be their God and they shall be my people.”
Under Old Testament law, sin could technically be expiated—God’s anger appeased by substitution—only by bloodshed.
When he appears (cf. v. 24) again, it will be to consummate the future salvation (just as the emergence of the priest into the outer court traditionally assured the people that the sacrifice had been accepted and their sins forgiven; cf. 1:14). “Bear the sins of many” is from Isaiah 53:12.
9:1–10 In these verses, the author gives a brief description of the tabernacle, to which some 50 chaps. in the OT are devoted, including the tabernacle service (cf. Ex. 25–40). The section is marked off by its beginning with a reference to “ordinances” (v. 1) and closing with a reference to “ordinances” (v. 10).
9:9 symbolic. The Gr. word is parabolē, from which the Eng. word “parable” is derived. The Levitical system was a parable, an object lesson, about what was to come in Christ.
The sacrifices of the OT did not remove the offerers’ guilty conscience or provide them with full forgiveness for their sins (cf. 10:1–4). It was only “symbolic” of something else that would—namely Christ. The conscience is a divinely given warning device that reacts to sin and produces accusation and guilt (see notes on Rom. 2:14, 15) that cannot be relieved apart from the work of Christ (cf. v. 14; 10:22). At the time of salvation it is quieted from its convicting ravings, but it is not deactivated. Rather, it continues its work, warning the believer about sin. Believers should seek a clear conscience (see notes on 2 Cor. 1:12).
9:23–28 Christ’s High-Priestly ministry is to be exercised in the perfect tabernacle of heaven. The real High-Priest who offered the real sacrifice for sin serves in the real tabernacle. He is the complete fulfillment of the shadowy copies in the Levitical system.
9:24 copies. The term is not the same as that used in v. 23 and 8:5. This is lit. “antitype.” It is used only twice in the NT. The antitype either prefigures the type (as here), or is a later illustration of the type (as in 1 Pet. 3:21). In both cases, the antitype is not the real thing, but only a copy of it. The earthly “holy places” in the tabernacle were only types of the heavenly abode of God.
now to appear. On the Day of Atonement, the High-Priest entered the Most Holy Place where God made an appearance (Lev. 16:2). The High-Priest, however, was hidden from the presence of God by the cloud of incense (Lev. 16:12, 13). See also “has appeared” (v. 26) and “will appear” (v. 28). Each verb is a different term in the Gr. The term for Christ’s present appearance in heaven (v. 24) alludes to His official presentation to report to the Father on the fulfillment of His mission. The concept of making an appearance or being revealed is involved in the incarnational appearance in order to die once for sin (v. 26). At Christ’s appearing at the Second Advent (v. 28), the term used stresses the visible nature of the appearance (cf. 2:8; 12:14). All 3 tenses of Christ’s soteriological ministry are also covered: 1) His First Advent to save us from the penalty of sin; 2) His present intercessory ministry in heaven to save us from the power of sin; and 3) His Second Advent to deliver us from the presence of sin. for us. Christ is our representative and the provider of our spiritual benefits (cf. 2:9; 6:20; 7:25; John 14:12–14; Eph. 1:3).
Its ministry is effective to deal with sin (vv. 12–15). We have here a series of contrasts that show again the superiority of the heavenly ministry.
Ceremonial cleansing and conscience cleansing (vv. 13–14). The Old Covenant rituals could not change a person’s heart. This is not to say that a worshiper did not have a spiritual experience if his heart trusted God, but it does mean that the emphasis was on the external ceremonial cleansing. So long as the worshiper obeyed the prescribed regulations, he was declared clean. It was “the purifying of the flesh” but not the cleansing of the conscience. (For “the ashes of an heifer,” see Num. 19.)
We learned from Hebrews 8 that the ministry of the New Covenant is internal. “I will put My laws into their mind, and write them in their hearts” (Heb. 8:10). This work is done by the Holy Spirit of God (2 Cor. 3:1–3). But the Spirit could not dwell within us if Jesus Christ had not paid for our sins. Cleansing our consciences cannot be done by some external ceremony; it demands an internal power.
Did you notice that the word “appear” is used three times in Hebrews 9:24–28?
These three uses give us a summary of our Lord’s work. He has appeared to put away sin by dying on the cross (Heb. 9:26). He is appearing now in heaven for us (Heb. 9:24). One day, He shall appear to take Christians home (Heb. 9:28). These “three tenses of salvation” are all based on His finished work.
Did you notice that the word “appear” is used three times in Hebrews 9:24–28? These three uses give us a summary of our Lord’s work. He has appeared to put away sin by dying on the cross (Heb. 9:26). He is appearing now in heaven for us (Heb. 9:24). One day, He shall appear to take Christians home (Heb. 9:28). These “three tenses of salvation” are all based on His finished work.
The five deficiencies of the Old Covenant sanctuary are matched with the five superiorities of the New Covenant sanctuary. In every way, the present sanctuary is superior.
9:27 to die once. This is a general rule for all mankind. There have been very rare exceptions (e.g., Lazarus and the multitude who were resuscitated at Christ’s resurrection died twice; cf. John 11:43, 44; Matt. 27:51–53). Those, like Lazarus, who were raised from the dead by a miraculous act of our Lord were not resurrected to a glorified body and unending life. They only experienced resuscitation. Another exception will be those who don’t die even once, but who will be “caught up … to meet the Lord in the air” (1 Thess. 4:17; cf. Enoch, Gen. 5:24; Elijah, 2 Kin. 2:11). the judgment. A general term encompassing the judgment of all people, believers (see note on 2 Cor. 5:10) and unbelievers (see notes on Rev. 20:11–15).
Its ministry is based on a costly sacrifice (vv. 16–23). The word “covenant” not only means “an agreement,” but it also carries the idea of “a last will and testament.” If a man writes his will, that will is not in force until he dies. It was necessary for Jesus Christ to die so that the terms of the New Covenant might be enforced. “This cup is the new testament [covenant, will] in My blood, which is shed for you” (Luke 22:20).
Sin-bearing is a concept found in the NT only here and in 1 Peter 2:24, but it is quite frequent in the OT, where it plainly means “bear the penalty of sin.” For example, the Israelites were condemned to wander in the wilderness for forty years as the penalty for their failure to go up into the land of Canaan: “For forty years—one year for each of the forty days you explored the land—you will suffer for your sins” (Num 14:34; cf. Ezek 18:20, et al.). Many see here an echo of the fourth Servant Song: “He will bear their iniquities” (Isa 53:11); “he bore the sin of many” (Isa 53:12). So the author is saying that Christ took upon himself the consequences of the sins of the many (cf. Mark 10:45).
The readers have already been introduced to the idea of earthly realities being copies of heavenly realities in 8:5; this clearly plays an important part in the writer’s whole argument and explains his constant emphasis on ‘better’ things. That the ‘copies’ had to be purified with these rites (Greek has only ‘these’, toutois) is because external things needed cleansing by external means (i.e. the shedding of blood).
The heavenly things of which the writer speaks are presumably the heavenly counterparts of the earthly sanctuary and its furniture.
The third point is the effect of the sacrifice—to put away sin. There is a close connection between this statement and the idea of redemption from transgressions mentioned in verse 15. Here, however, the effect is even more comprehensive since the putting away (athetēsis) involves the annulment of sin, i.e. treating it as if it no longer existed. This cannot mean that sin is so treated for all men, for the epistle does not support the view that unrepented sin will now go unpunished.
As in the Levitical system the effectiveness of the sacrifices for each worshipper depended on the attitude of the worshipper, so in the application of Christ’s offering an attitude of repentance and faith is assumed. The fourth statement is a repetition of the fact that the offering that Christ made was himself. Again the writer is determined that his readers should not forget this. It is central to his whole argument.
During the thousand-plus years of the Old Covenant, there were more than a million animal sacrifices. So considering that each bull’s sacrifice spilled a gallon or two of blood, and each goat a quart, the Old Covenant truly rested on a sea of blood. During the Passover, for example, a trough was constructed from the Temple down into the Kidron Valley for the disposal of blood—a sacrificial plumbing system!
Why the perpetual sea of blood? For one main reason—to teach that sin demands the shedding of blood. This in no way suggests that blood itself atones for sins ex opere operato (otherwise sacrifices would have been bled rather than killed), but it does demonstrate that sin both brings and demands death. Steaming blood provided the sign—even the smell—of the Old Covenant.
Sin brings death… sin brings death… sin brings death.
In a rural village lived a doctor who was noted both for his professional skill and his devotion to Christ. After his death, his books were examined. Several entries had written across them in red ink: “Forgiven—too poor to pay.” Unfortunately, his wife was of a different disposition. Insisting that these debts be settled, she filed a suit before the proper court. When the case was being heard, the judge asked her, “Is this your husband’s handwriting in red?” She replied that it was. “Then,” said the judge, “not a court in the land can touch those whom he has forgiven.”
Jesus writes in bold crimson letters across our lives, “Forgiven!” “Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us” (Romans 8:33, 34).
The present mission of Christ which has been mentioned before is repeated again: now to appear in the presence of God on our behalf. This is Christ’s intercessory work expressed in different terms. The main features which are worthy of note are: (i) The activity of Christ relates specifically to the present now (nyn). This compares with the finality of his high-priestly work at the time of the passion. However, the use here of the aorist infinitive (emphanisthēnai, to appear) states the appearance as an established fact. (ii) The activity of Christ is in the presence of God. There are no other intermediaries between Christ and God, contrary to what the later Gnostics maintained. Our high priest has direct access. This is much superior to the Aaronic high priests who were allowed only once into the holy of holies (see next verse). The word used here for presence (prosōpon, literally ‘face’) is highly suggestive, for the idea of ‘the face’ to express God’s presence is paralleled only in Matthew 18:10 and Revelation 22:4; but cf. also Acts 2:28 (from Ps. 16:11) and 1 Peter 3:12 (from Ps. 34:15–16). ‘Face’ is more personal than ‘presence’ and contains the suggestion of communication. The high priest’s office is representative—on our behalf (hyper hēmōn). As a perfect representative of man he gathers up in himself all humanity. But the word ‘our’ restricts his activity to those who commit themselves to him. He does for us what we could not do for ourselves.
Mediator
The job of a mediator is to arbitrate in order to bring two parties together—here, the holy God and sinful humanity. As the Father’s mediator, it is Christ’s job to bridge the vast gulf and obtain entrance for us into God’s holy presence. His sacrifice is the medium of arbitration, because his shed blood is both retroactive and proactive in bringing forgiveness for sins.
Next, Jesus’ blood grants us a better representation before the Father: “For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence” (v. 24). As soon as he took his seat at the Father’s right hand, he began his intercession for us. What is more, he was in his newly acquired human body, perfectly sensitized to our humanity by his life and death.
As such, he is our constant attorney. As our writer earlier said, “… because he always lives to intercede for them” (7:25). To this Paul agrees: “Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us” (Romans 8:34).
And there is the testimony of St. John as well: “My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense—Jesus Christ, the Righteous One” (1 John 2:1). This incredible representation brings the greatest comfort to our hearts.
The “once for all” (hapax) so often used of Christ’s sacrifice is here used of man’s death. There is a finality about it that is not to be disputed. But if it is the complete and final end to life on earth, it is not, as so many in the ancient world thought, the complete and final end. Death is more serious than that because it is followed by judgment. Men are accountable, and after death they will render account to God.
Jesus “will appear a second time … to save” those who anticipate his return (v. 28). This gospel truth should infuse us with tremendous hope. Regardless of our successes and failures and our accomplishments or lack of them, if we know Jesus as Savior and Lord, he will surely come back for us, bringing the final installment of our great salvation. This is God’s grand impetus for Christian living: to tell us over and over that “the Son of God … loved” us “and gave himself for” us (Gal. 2:20). What else can believing hearts do except love him in return and gladly obey him?
second time. On the Day of Atonement, the people eagerly waited for the High-Priest to come back out of the Holy of Holies. When he appeared, they knew that the sacrifice on their behalf had been accepted by God. In the same way, when Christ appears at His second coming, it will be confirmation that the Father has been fully satisfied with the Son’s sacrifice on behalf of believers. At that point salvation will be consummated (cf. 1 Pet. 1:3–5). apart from sin. See notes on 2:17, 18; 4:15. This phrase testifies to the completed work of Christ in removing sins by His sacrifice at His first coming. No such burden will be upon Him in His second coming.
His first advent was to bear sins away—but His second will be not to bear sin (lit., “without [reference to] sins”).
Deftly the author implied that “those who are waiting for Him” constitute a smaller circle than those whom His death has benefited. They are, as all his previous exhortations reveal, the ones who “hold firmly till the end the confidence we had at first” (3:14). The “salvation” He will bring them at His second coming will be the “eternal inheritance” of which they are heirs (cf. 9:15; 1:14).
Its ministry is final and complete (vv. 25–28). There can be nothing incomplete or temporary about our Lord’s ministry in heaven. The writer pointed out again the obvious contrasts between the Old Covenant ministry and the New Covenant ministry.
Old Covenant
New Covenant
Repeated sacrifices
One sacrifice
The blood of others
His own blood
Covering sin
putting away sin
For Israel only
For all sinners
Left the holy of holies
Entered heaven and remains there
Came out to bless the people
will come to take His people to heaven
The believer’s sanctuary is in heaven. His Father is in heaven and his Saviour is in heaven. His citizenship is in heaven (Phil. 3:20) and his treasures should be in heaven (Matt. 6:19ff). And his hope is in heaven. The true believer walks by faith, not by sight. No matter what may happen on earth, a believer can be confident because everything is settled in heaven.
But this is not the whole story. Christ will come back a second time and then he will not be concerned with sin. The thought is that sin was dealt with finally at his first coming. There is nothing more that he should do. The second time he will come “to bring salvation.” There is a sense in which salvation has been brought about by Christ’s death. But there is another sense in which it will be brought to its consummation when he returns. Nothing is said about unbelievers. At this point the writer is concerned only with those who are Christ’s. They “are waiting for him,” where the verb apekdechomai expresses the eager looking for the Lord’s coming so characteristic of the NT.
The writer’s point is that Christ’s death activated his incredibly rich will—a fact alluded to by Paul in 2 Corinthians: “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich” (8:9). Think of the benefits we enjoy because of Christ’s death: forgiveness, a clear conscience, peace (shalom—well-being, wholeness), purpose, and ultimately eternal life in Heaven! All this is impossible apart from his death. And it is all activated by his death!
The verb translated eagerly waiting (apekdechomenois) occurs in 1 Corinthians 1:7, Philippians 3:20 and Romans 8:19, 23, 25, in each case of the great expectancy of believers waiting for the glories to come.
Finally Christ’s blood gives us a better hope that “he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him” (v. 28b). Here we have a brilliant and fresh perspective on the return of Christ. The force of the perspective comes from the analogy of the sequence of events in the Day of Atonement. On that great day the congregation watched the high priest enter the sanctuary with a basin of sacrificial blood, and then waited breathlessly outside until he emerged, at which time they breathed a corporate sigh of relief. His emergence told them that his offering on their behalf had been accepted by God. The sense of excitement that greeted the high priest’s reappearance was given by Joshua ben Sira, who was present in Jerusalem when Simon II the Just (a priest 219–196 B.C.) officiated at the Day of Atonernent:
