Category: s) Hebrews

In his effort to show the superiority of the New Law to the Old, the writer here emphasizes the inadequacy of Old Testament sacrifices. Later in the chapter, the contrast is given by noting the sacrifice of Christ Himself under the New.

Old Testament sacrifices for sins were not sufficient. This truth is indicated clearly in verse 4 of our text. In fact, they were never intended to take away sin. They were a type of what was to come, the blood of Jesus Himself.

This sacrifice of God’s only begotten Son is uniquely capable of bringing redemption for sin. This is why His sacrifice only happened once. It accomplished the task. With the blood of bulls and goats under the law there remained a consciousness of sin. The Jews each year had a sacrifice of atonement, designed to deal in whole with the sins of the previous year. This sacrifice accomplished “the purifying of the flesh.” But the sacrifices had to continue year by year, as the Jews did not obtain the complete purification that would come from a better sacrifice. “But in those sacrifices there is a reminder of sins every year” (3).

This well known text, contextually, emphasizes the point of uniqueness. Jesus was unique! He solved the problem of sin as it impacts the redemption of men. He did so by offering Himself on the cross a single time. This indicates His sufficiency as a sin sacrifice. God the Son shed His blood for you and me. Because of this, His Father’s justice was satisfied.

To illustrate this the Hebrew writer proclaims something that everyone knows. You only die once! We live our lives (good or bad) and then at some point in time our lives come to an end. Everyone knows this, there is no disputing it. Men have sought to lengthen lives, and have looked for the proverbial fountain of youth. It doesn’t change the fact that since the world began, generations have been born, and generations die! For those who believe God, we as readily accept that the judgment of God is inexorable. After death our destiny is inviolably set.

This same kind of inexorable certainty is true of Christ’s offering of Himself. It will not happen again. When Jesus comes again it will not be to sacrifice Himself, it will be to gather His people up to heaven! We know it! And we eagerly wait for that day!

Chapter 9 ends the argumentation contrasting the worship and priesthood under the Old Covenant with Jesus and His New Covenant. It is a stark contrast.

As high priest Jesus’ ministry is in heaven, not the tabernacle. “Heaven itself” is better than that sanctuary made by the hands of men. The atonement sacrifice of Jesus, as it is contrasted with the blood sacrifice of the high priest yearly, is also better. Jesus did not offer Himself often because His sacrifice on the cross finished the work of atonement. In effect, the sin problem that had plagued mankind from Adam and Eve was resolved. Now, through faith in Jesus, all men can received God’s grace and redemption. This happened because Jesus’ blood was shed as the final sacrifice for sin. The writer indicates this by noting if Jesus’ blood was not sufficient (like the blood of bulls and goats), His sacrifice would have had to be offered from the time of Adam until the present.

So, though Christ remains as High Priest. That aspect of priestly service is done. He offered the sin sacrifice of Himself. Because He did, such sacrifices are no longer needed!

One synonym of “covenant” is “testament.” The Hebrew writer uses that concept here. As we know, a testament (or will) goes into effect at the death of the one making the testament (or will). As it relates to Jesus’ testament, will, covenant – it was not until Jesus died that it came into being or “in force” (17).

This means that when Jesus died, the Old Testament was no longer in force. It was superseded by the New Testament of Christ. Christ’s testament is superior to the Old Testament, ratified by God’s servant Moses. Moses took the blood of calves and goats, sprinkling it on the covenant, tabernacle and the people to solemnize the agreement that the Jews had with God. “This is the blood of the covenant which God has commanded you” (20).

Blood is required for there to be remission of sins. Such remission is found under the New Covenant, rather than the Old Covenant. This shows that the blood of the bulls and goats that Moses used could not solve the problem of sin (cf 9:13-14; 10:4). Only in Christ’s blood, in the New Covenant, can remission be found! (cf. 10:10).

Christ as a High Priest is here compared to the service rendered in the tabernacle under the old covenant. Christ serves in the “more perfect tabernacle not made with hands” (11). This is a reference to the throne room of God in heaven itself.

Christ’s work as High Priest was to offer His own blood for our redemption. This was an act that was done only once. Jesus’ blood (unlike the blood of “goats and calves”) could truly redeem man. His blood (the blood of God’s son in the flesh – an unblemished and sinless sacrifice – was sufficient to purchase us from sin’s bondage.

There is a contrast here between the physical sacrifices offered under the Old Covenant. It is said they only sanctify “for the purifying of the flesh” (13). This indicates a physical and symbolic work, that fell short of full and complete redemption from sin. In contrast, the blood of Christ, offered to God in heaven itself, has the power to “cleanse your conscience from dead works to serve the living God” (14). We are truly cleansed spiritually. Because of this we “may receive the promise of the eternal inheritance” (15).

In verses 1-5 the Hebrew writer described the earthly tabernacle and its furnishings. In verses 6-10, he describes the actions of the priests as they ministered in that holy place under the law of Moses.

The sanctuary, the holy place, was a location of daily worship. The lamp was trimmed, incense was burned, and the shewbread was renewed each Sabbath day.

The holiest of all, behind the veil where the ark of the covenant resided could only be entered by the High Priest. He entered this sacred place once a year to offer blood sacrifices for himself and the people on the Day of Atonement.

This prohibition against entering was symbolic regarding our access to God. It is only under the New Covenant that the Holiest of All can be entered by God’s people. This is the victory of Jesus Christ. Through Him we can come “boldly to the throne of grace” (4:16).

The sacrifices and ministrations of the old covenant, which can not bring perfection, are no longer valid. The time of reformation has come!

This chapter begins a comparison between the two covenants. The first five verses deal with the earthly sanctuary and the priestly service rendered under the old. Then the Hebrew writer begins to compare that with what is in existence today under the new and better covenant.
Concerning verses 1-5, the tabernacle is discussed. It was the dwelling place of God under the old covenant until Solomon’s temple was built.

In addition to the outer court, the tabernacle had a tent with two compartments. The sanctuary which was entered daily by the priests in their ministry. The inner sanctum called the Holiest of All that contained the ark of the covenant. This was where God dwelt, between the cherubim, on the mercy seat (the lid of the ark). Into it only the high priest entered, and then only once a year.

The Hebrew writer describes both the tabernacle and its furnishings. It was not his intent to delve deeply into these things. “Of these things we cannot now speak in detail” (5). His purpose was to present them, and then contrast them with the spiritual aspects of Jesus’ rule as high priest, that they might see the differences, and note the superiority of the new.

Having established that Jesus is Mediator of a better covenant, we note the necessity of this New Covenant. Seeing it is better shows the old covenant to be lesser, or as stated, faulty. (Only in that it had no provision for mercy. Thus, could not bring redemption to man. That was not God’s intent in establishing it).

The fault ultimately being with sinful man, God designed provision from before the world began for this second covenant, with Jesus as that means of providing mercy and redemption. This is seen from a prophetic declaration from Jeremiah 31:31-34, which the Hebrew writer quotes in verses 8-12. For our point, note the following words: “Behold the days are coming, says the Lord, when I will make a new covenant… For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.”

This new covenant was ratified and established by Jesus’ death on the cross. As is true with covenants (testaments), the ratification of the new makes the old obsolete. These Jewish Christians needed to know what they were pining for was obsolete and “ready to vanish away.”

Here is another point of contrast between Jesus as High Priest, and the priests under the old covenant. If Jesus were on earth, he would not be a priest. The earthly priesthood (Jewish or Levitical) had already been tasked with offering up gifts according to that law.

This included (as seen in our text) all that which was revealed by Moses. It is important to note that those fleshly things, like the sacrifices, and the tabernacle itself were a “copy and shadow of the heavenly things.” This is that type/antitype comparison. The old law, Levitical priesthood, the animal sacrifices, and the temple/tabernacle were types.

The antitype, Jesus, has “obtained a more excellent ministry.” The new law is “better” than the the old law. The new priesthood is better than the old priesthood. The new sacrifice (Christ Himself) is better than the old animal sacrifices. Heaven itself, where Christ serves as High Priest, is far better than the physical tabernacle or temple!

Finally, the promises are better as well. Eternal life in the presence of God is infinitely better than the physical blessings given to the Jews.

The Hebrew writer’s discussion of Melchizedek was given to prove an important point. As Christians, we have a uniquely effective high priest. All of the attributes of Melchizedek. – without end, both Priest and King, show him to be a type of Jesus Christ. These point to a High Priest, “who is seated at the right hand of the throne of the Majesty in the heavens” (1).

As such, Jesus is a Minister of something far greater than the physical tabernacle or temple. Solomon built a temple to God. The true place of God is heaven itself where Jesus Christ reigns at the right hand of His Father. This is the tabernacle where He serves as High Priest.

Not only does Jesus serve as High Priest, He is also the once for all sin offering for mankind. The blood of bulls and goats, offered by the Levitical priests, could not take away sin (10:4). In contrast the sacrifice of Jesus on the cross was sufficient to appease the justice of God.

Since it is the duty of a high priest to offer “both gifts and sacrifices” (3), Jesus fulfills His purpose in offering Himself to God for man.

As we note the superiority of Jesus Christ as High Priest, the writer says that He was “fitting for us.” In this final dispensation, the achievement of God’s scheme of redemption for man is accomplished by the fitting character of Jesus Christ, His only begotten Son.

Jesus is holy. As Peter wrote, “who committed no sin, nor was deceit found in His mouth” (1 Peter 2:22). He has been exalted by God (cf. Philippians 2:9-11). Because of its efficacy, the sacrifice for sins (Himself) accomplished our redemption at a single stroke. The difference between Jesus and the High Priests of the Old Covenant (men as sinners who had to sacrifice for their own sins as well) is stark.

The Divine oath of God, promising Christ as “a priest forever according to the order of Melchizedek” (21), shows the covenant under which Jesus serves to be better than the old law (Mosaic) which appointed men who had weaknesses (sins).

This truth, that Jesus ministers as a Priest under a new covenant, shows this covenant to be superior, a point which is found in chapter 8.

The text of Psalm 110:4, to which the Hebrew writer here refers, contains a direct oath (an affirmation on an oath, this word is only used three times in the New Testament, all in the Hebrew letter). This is a Divine and unbreakable promise that the priesthood of Melchizedek will be eternal. No such promise was made to the priests under the Old Covenant.

This proves that this new covenant is a better one than the old covenant which tempted the readers of the epistle. No just better, but “so much better.”

Jesus is the guarantee that the new covenant is much better than the old. The Hebrew writer’s audience knew just how often death had taken the men who served as priests in the old covenant. In the case of men, “life is even a vapor that appears for a little time” (James 4:14).

But Jesus lives forever, and since this is so, there is never any change in the priesthood. The obvious result of this, as indicated in verse 25, is the inexhaustible ability of Christ to save as He always live to intercede.

Here we have a mention of the strength of the type/antitype argument being made. It is evident that Jesus couldn’t serve as High Priest in the Old Covenant. It is even MORE evident that a priest arising in the likeness of Melchizedek is superior to the old.

The high priesthood of Jesus is eternal. “You are a priest forever…” His life is endless.

Because of this we know that what was former has passed away. It has been annulled. This is significant and important because true perfection could not come under the old law. In Hebrews 10:4 we are told, “For it is not possible that the blood of bulls and goats could take away sins.” As is stated here, “because of its weakness and unprofitableness, for the law made nothing perfect” (18-19).

Jesus priesthood, the eternal High Priest according to the order of Melchizedek is the “bringing in of a better hope.” Because of His offering of Himself and His everlasting mediation on our behalf, Jesus supplies for us an intimacy with God that was not possible under the law of Moses. Access is no longer restricted. We can approach God’s throne freely!

Two major points are made in this part of our text. First, the Levitical priesthood could not bring perfection. The thought is introduced here, and more is said later. Consider, the high priest himself was a sinful man, and the sin offerings were inadequate (cf. Hebrews 10:4). So, the more perfect priest, Jesus, was important. With a new priest and priesthood, it is necessary to change the law under which they serve.

The second point enlarges upon this truth. It would be a violation for Jesus, as a member of the tribe of Judah, to serve as a priest under the law of Moses. We know this because God specified the Levitical tribe to produce priests. As the Hebrew writer notes, there was no precedence for one from Judah to serve.

The principle of silence is established here. In verse 14 we read, “For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood.” When God has not spoken it is presumptuous for any to speak for Him. “…Even so no one knows the things of God except the Spirit of God” (1 Corinthians 2:11b). In effect, to speak where God has not is to violate God’s law, which is sin!

Melchizedek is revealed to be a type of Christ, and the Hebrew writer here argues that Christ’s Priesthood is greater than that under the Old Covenant.

Here is the argument. Melchizedek was even greater than Abraham. This is seen in the fact that Melchizedek blessed Abraham, and Abraham tithed to Melchizedek. “Beyond all contradiction the lesser is blessed by the greater” (7). Since Abraham paid tithes to Melchizedek, so did Levi his descendent (so to speak). Since Levi is the patriarch of the Levitical priesthood, the priesthood of Melchizedek is greater than the Levitical priesthood of the Old Covenant.

One other note that hearkens back to a previous article. Melchizedek was also the king of Salem. Under the Old Covenant, the tribe of kings (through God’s promise to David) was to be Judah. Jesus was of the tribe of Judah. Only Levites could serve as priests under that Old Law. Christ could only appropriately serve as high priest under a new covenant as He was of the tribe of kings. Melchizedek as both priest and king then serves as the type. Jesus is both king and priest, of the order of Melchizedek!