Hebrews

Sunday, 20 January 2019

But in those sacrifices there is a reminder of sins every year. Hebrews 10:3

Verse 10:1 spoke of the “same sacrifices, which they offer continually year by year,” and how they were insufficient to perfect the worshipers who made them. Instead, they did exactly the opposite of what the people thought they were doing. They judged themselves free of sin and guilt because of them, but in the sacrifices there was actually a reminder to them that they were sin-filled. As the author says, “in those sacrifices there is a reminder of sins every year.” The very fact that these sacrifices continued to be made each year, it demonstrated to the people that they had an ongoing need to have their sins atoned for.

This is exactly what happens in churches, synagogues, mosques, and temples all around the world every day. It is also the same thing that happens in the hearts of the people who deny an all-wise Creator. When they do acts of charity for others – for whatever reason – they are attempting to justify themselves in the presence of God (whether they acknowledge Him as such or not). A good example of incorrect justification is Canon 10 of the Council of Trent, to which Roman Catholicism adheres –

“If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.”

The claim here is that man is not justified by the work of Jesus Christ alone. Instead, the claim is made that there is more than faith that is “required to co-operate in order to the obtaining the grace of Justification.” It goes on to say that anyone who claims they are justified in this manner (by faith in Christ alone) is anathema. In fact, making this statement is, by default, calling 1) Jesus anathema; 2) Paul anathema; 3) the Bible insufficient as a source for understanding holiness, and thus not God’s infallible revelation to man. Our sacrifices – whether in the temple of old or in our charitable deeds of today – can never justify us, nor add to our justification. Instead, we are “justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24).

Life application: The words of the Roman Catholic church, which state that more than faith is required for “the obtaining of the grace of Justification,” are a logical contradiction. One cannot merit grace. By its very definition, grace is unmerited favor. When listening to, or reading the works of, scholars and theologians, don’t assume that because they have a certain degree, a special title, or speak for a certain church or denomination that this means they are speaking out biblical truth. One of the greatest errors of all is to believe someone simply because they speak in an authoritative way, or because they fill an authoritative position. Proper doctrine comes from Scripture, and from it alone. Commentaries are often a great help in understanding what is being said, but they must be presented in accord with Scripture.

Lord Jesus, let us not miss the mark. We are truly, surely, and completely justified by faith in You and Your work alone. Let us not be so prideful or haughty as to ever claim we could add to what You have done in order to stand right in the presence of God. All glory – every last bit of it – belongs to You alone. Amen.

Saturday, 19 January 2019

For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. Hebrews 10:2

The Greek word translated as “For then” is one given to, “Assume what precedes is true, and understand what follows to be appropriate and applicable” (HELPS Word Studies). The author has just been speaking of the sacrifices which were offered “continually year by year.” He noted that they could never “make those who approach perfect.” The reason for this is that if they could, then would they not have ceased to be offered?” The Greek is more forceful, using a present participle. It should say, “cease being offered.” The idea is the constant, unending stream of sacrifices which is being highlighted.

Despite this, the question is obvious, and it shows the inherent imperfection in the annual rite. The very fact that the Day of Atonement came about every year, and that the people needed to observe it every year, actually highlighted that it was incapable of bringing those who observed it to perfection. If those sacrifices could have made them perfect, they would, in fact, have ceased to be offered. This is in contrast to Christ. His offering was a one-time for all-time offering for sin as verse 9:28 so poignantly noted.

The author next continues after his question by pronouncing the reality of the situation –

Question: For then would they not have ceased to be offered?
Statement of fact: For the worshipers, once purified, would have had no more consciousness of sins.

If, in fact, the Day of Atonement rites could have made those who approach perfect, those who observed it “would have had no more consciousness of sins.” The author, using the term, “once purified,” shows that no such one-time purification took place. The idea of the word “perfect” doesn’t mean “almost perfect.” Rather, there would have been a single observance of the Day of Atonement for any given individual, and that person would then be perfected; no longer needing to go back for a sin-covering tune-up. But the high priest was high priest for life, and he had to sacrifice for his own sin each and every time he went in. If he wasn’t perfected, then neither were those on whose behalf he ministered. The very rites performed witness to their inability to resolve the situation they were supposed to resolve.

The “consciousness of sin” spoken of here does not mean “memory,” as if there is no more memory of having sinned. It rather speaks of an understanding of the need for atonement for sins committed after the sacrifice. In other words, and as an example, one could think of one’s own health –

If a person had a sickness that might lead to death, he would obviously go to a doctor to receive the cure for his ailment. If the person was cured, the question proposed by the author here would then be valid. If he went one time and was cured forever, never to get sick and possibly die again, then he would never need to go to a doctor again. He would have passed from being mortal to immortal. However, if he could get sick again, then – if and when he got sick – he would need to go again for treatment. This would demonstrate that he was not perfected by the doctor each time he went. Anytime a sickness arose, it would be a reminder of his mortal state. However, if he was cured, one-time and for all-time, then he would no longer have a consciousness of his mortality. This doesn’t mean he wouldn’t remember that he was once mortal, but he would no longer have a consciousness of bearing that mortal state.

This is what the author is saying about our fallen state. We have an infection, sin, which under the Law of Moses could not be completely cured. It only received a temporary fix, but it never perfected those who came for their hoped-for cure. Taking the verses (Hebrews 10:1, 2) and simply changing the appropriate words to physical health reveals the spiritual state of Israel under the law –

“For the hospital, having a shadow of the good things to come, and not the very image of the things, can never with these same medicines, which they administer continually (any time that a person got sick), make those who approach immortal. For then would they not have ceased to be administered? For the mortals, once cured completely, would have had no more consciousness of their mortal state.”

Think of it! If the wages of sin is death, and Jesus is the cure for that state, then when one comes to Jesus, he goes from sin, leading to death, to no sin, having obtained immortality. The cure is Christ.

Life application: As with every newly introduced thought in the book of Hebrews, the author assures, and reassures, the reader of the concept of freedom from guilt. He also assures the reader of eternal salvation. In Christ, all things are made new. Jesus asks you to leave all of your feelings of guilt at His cross, and then to accept that you are saved. Jesus Christ did not die to grant eternal insecurity, but rather eternal life. If someone tells you that you can lose your salvation, gently remind them that they have no idea what they are talking about. Then tell them to go get sound theology, and to stop harming the faith of those who have been, once and forever, purified by the precious blood of Christ. Who would dare call the sufficiency of His atonement into question? Make the effort today to trust Christ, and to trust that He has eternally cleansed you from your offenses.

O God we thank you for the complete and eternal cleansing power of the cross. Glory, honor, and majesty belong to You for the mighty deliverance You brought about on our behalf. Truly no eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him! But now in Christ, we have seen that marvel. Amen.

Friday, 18 January 2019

For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. Hebrews 10:1

Chapter 10 continues with the idea of the sacrifices found under the Mosaic Law which have been contrasted to the more perfect sacrifice of Christ in fulfillment of the Old Covenant, and which then introduced the New. The author will now explain the deficiency which is found in the law (meaning the Mosaic Law) beginning with, “For the law, having a shadow of the good things to come.”

Here we have two ideas which have already been stated separately, and which are now brought into one verse. The first is the “shadow” of the law in distinction to the reality found in the New Covenant. That was stated in verse 8:5, where the author said, “who serve the copy and shadow of the heavenly things.” The second speaks of “the good things to come.” That was seen in verse 9:11, which said, “But Christ came as High Priest of the good things to come.”

This “shadow of the good things to come” is then explained as being “not the very image of the things.” What Moses was told to construct, and what was then used by the people for their religious rites, was a shadowy reflection of that which is found in the coming Messiah. The Greek word, translated as “image” here, gives the sense of a representation, just as a statue represents the person who is being emulated. What was found in the sanctuary of Israel was only a shadow of such an image; nothing more than a vague representation of the reality found in Christ. Because of this, the author continues by saying that it “can never with these same sacrifices.”

Here it speaks of the sacrifices referred to in verses 9:12, 13, meaning the blood of calves and bulls and goats, as well as the ashes of a heifer. These, along with any other sacrifices mandated under the law, were offered to God, but they were only shadows given in anticipation of the time Jesus would come and fulfill what they only anticipated. Because of this, they were repeatedly made. As the author continues to say about them, the people would continually offer them, year by year.

What he is doing is demonstrating that because of their being continually offered, they actually accomplished nothing. If they did accomplish something, the people would be cleansed, purified, and perfected, but they weren’t. This is evident in his final words of the verse. He says that they can never “make those who approach perfect.” How he comes to this conclusion is obvious, but it won’t be revealed until the next two verses are given. For now, he simply takes it as an axiom that the sacrifices were wholly ineffectual in doing anything other than typifying Christ Jesus and His more perfect sacrifice.

If this is true, and it is, then this means that the entire system of the Mosaic law is also ineffectual in bringing people to a state of true holiness. If the sacrifices which were mandated for violation of the law couldn’t purify the people, and all people under the law were required to observe them, then –

1) They could not have been perfect before their observance. If they were, they would not have been required to observe them for their atonement.
2) As they did not perfect them after they were made, then they were ineffectual in doing what they were given to do. Thus,
3) In order for those under the law to be perfected, the institution of a New Covenant with a more perfect Sacrifice must be necessary. And therefore,
4) If a such a New Covenant is introduced, the Old Covenant, by default, must become obsolete for those who are brought into the New Covenant.

Life application: The author is, once again, demonstrating the utter folly of going back to observance of the Mosaic Law in any way, shape, or form. It was an ineffective system which could never perfect anyone. As perfection of the individual can (and does) come through Christ, then who in their right mind would come to Christ and then return to those things which were made obsolete by Christ? Come to Christ, rest in Christ, and continue to rest in Christ forever. Be done with those things which can never bring us closer to God.

Yes, Lord God! We are ever so grateful for what you have done on our behalf. We are made perfect, not through repetitive sacrifices and law observance, but through Your mighty work, accomplished on our behalf through Christ Jesus. To You we cry out, “Hallelujah!” Amen.

Thursday, 17 January 2019

…so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. Hebrews 9:28

There is an article before “Christ” which is left out of most translations. The Greek reads, “…so the Christ having been offered once.” It is speaking of the offering God made, through Christ Jesus as the anointed One of God. This then complements what was stated four times during this chapter where Christ is said to have “offered Himself.” There is a harmonious working between the two ideas. God offered the Christ, but Christ also offered Himself. It reveals a perfect agreement within the Godhead concerning what would be accomplished when the Christ was offered by God “once to bear the sins of many.”

This offering of the Christ by God for the sins of many indicates that not all will be saved. Though He potentially died for all, the offering actually only applies to those who come to Him. This bearing of the sins of the people was spoken of by Isaiah many centuries earlier –

“Surely He has borne our griefs
And carried our sorrows;
Yet we esteemed Him stricken,
Smitten by God, and afflicted.
⁵ But He was wounded for our transgressions,
He was bruised for our iniquities;
The chastisement for our peace was upon Him,
And by His stripes we are healed.
⁶ All we like sheep have gone astray;
We have turned, every one, to his own way;
And the Lord has laid on Him the iniquity of us all.” Isaiah 53:4-6

After His resurrection, Jesus marveled that those who saw Him crucified, and then who heard of the resurrection, had failed to understand the very words of Isaiah and the other prophets who spoke of these things –

“Then He said to them, ‘O foolish ones, and slow of heart to believe in all that the prophets have spoken! ²⁶ Ought not the Christ to have suffered these things and to enter into His glory?’ ²⁷ And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.” Luke 24:25-27

The law itself pointed to the coming work of Christ, demonstrating that the law needed something more in order for the people to be truly reconciled to God. In other words, if the law spoke of the need of such things, then the law was only an anticipatory step towards something greater which was still yet ahead. For those who accept this, they have a better hope than the law could ever provide. The author explains this as he closes out the chapter with the words, “To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.”

Here we have the better hope found in Christ, and which is seen by placing verses 27 and 28 side by side –

27 – And as it is appointed for men to die once /// but after this the judgment,

28 – so Christ was offered once to bear the sins of many /// To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.

Men have an appointment with death. At some point after that, they will receive the judgment of God. As all have sinned, there must be judgment on that sin. As the law was unable to cure the sin problem, without something more, all would remain under sin and, thus, all would be condemned. That is why, even after the giving of the law, Christ still needed to come. The law only looked forward to His coming. And so the Christ came, offered by God and having offered Himself, to bear the sins of those who would come to Him.

And just as there must be judgment after death, so Christ’s death is reckoned to us for our judgment. This is why Paul says in Romans 6 that we have “died with Christ.” Christ’s death was for the sin of man. For those who come to Christ, they die with Him, and their judgment is rendered at that time. That is why, whether alive or asleep (meaning having died) in Christ, we have received our judgment. And that is why the author can then say, “To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.”

In Christ, the judgment for condemnation is done. There is no expectancy of being condemned, but rather He will appear the second time, apart from sin (which has been judged in Him), for salvation. This is the marvel of what God has done for us in Christ. We have gone from condemnation to salvation. It is finished.

With that understanding, there is still the truth that Hebrews is directed to the Jewish people. And so there are actually a few things which must be understood. First, the second coming referred to here is not speaking of the rapture. He is dealing with the literal return of Christ to the earth. The words hold true for those in Christ, and the rapture is when it will be realized in those who await Him. However, the salvation that is specifically referred to here is the salvation of Israel. When they call out to Him, as a nation, they will be saved and cleansed. This is referred to in Zechariah 12:10-14, and then it is expressly stated in Zechariah 13:1 –

“In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.”

The sin of Israel will be dealt with when Christ comes, the second time, apart from sin. He will come to them for salvation, and thus “all of Israel will be saved” (Romans 11:26). Paul’s words are not to be taken that all (every single Jew) will be saved, but that all of Israel who is alive when Christ returns will be saved. Therefore, “those who eagerly wait for Him,” is speaking of those who have come to faith in Christ. It is those in the church now, but it is also those after the rapture. The multiple levels of what is going on in Scripture are all realized in the work of Christ.

Life application: The truths found in Christ apply to all who are in Christ, but the context of what is being spoken of must always be considered. As the book of Hebrews is directed specifically to the Jewish people, the truths revealed there, many of which apply to those in the church now, must first and foremost be considered in light of what God is doing and will continue to do in and for Israel. Context is king, and it must be maintained in order to have a proper understanding of what is going on in God’s unfolding plan of redemptive history. This verse, along with so many others in Hebrews, clearly points to eternal salvation. If in fact we are set apart from sin unto salvation by His death, then His return for us is a guarantee. Are you stressing over sins you have committed since coming to Christ? Are you scared of condemnation because of the words of a pope, priest, or pastor? Put those fears to rest once and for all. Yes, you will be judged for your waywardness, but not for condemnation, only for loss of rewards. Christ’s death has secured your eternal destiny. All we need to do is accept His work and trust that it is sufficient!

Lord God, help us to keep our evaluation of Your word in its intended context. When we get away from that, we will certainly err in our theology. And so, give us the wisdom to understand what You are saying, to whom You are saying it, and to not pull verses out of those parameters. From there, we will certainly be doing what is right according to Your wonderful, perfect word. Amen.

Wednesday, 16 January 2019

And as it is appointed for men to die once, but after this the judgment, Hebrews 9:27

The author, after speaking of Christ’s death which was “to put away sin by the sacrifice of Himself,” now states something which is considered a biblical axiom. He says, “And it is appointed for men to die once.” This was ordained in Genesis 3 after the fall of man. It is an appointment which will be met at the time determined by God, and its effects are final. Further, it is an appointment “for men.” Adam is the federal head of man, and all in Adam (male and female) are included in this appointment.

It is true that Scripture records several instances where someone dies and is brought back to life. And it is true that people die today, but they are resuscitated by CPR or in other ways. But what is stated here is no less true.

Those people who died and were brought back to life in the Bible were raised in order to glorify God. They are not exceptions, in the sense that God determined they would die in order for Him to demonstrate His power over death. When a prophet prayed for a dead child (for example, see 2 Kings 4:8-37), he did so in the name of the Lord. It is the Lord who healed. When Jesus came, he raised the dead under His own authority (for example: see John 11:1-44). And, when an apostle raised a dead person (for example: see Acts 4:36-43), he did so under the authority of Christ Jesus. Taken together, it is understood from such accounts that Jesus is the Lord (Yehovah) incarnate. This was the purpose of these displays of raising the dead. Each of these eventually went on to die again in the normal manner.

When a person dies today, and he is later brought back through medical procedures, it cannot be considered a resurrection, but rather a medical healing. There is a point where the body can no longer be resuscitated. At that point, the door is closed and it is final. The only exception in human history, outside of those miraculous restorations intended to bring light to the nature of Christ (to come or in Person), is the resurrection of Christ Himself. But it doesn’t change the fact that He died. After His death, His life was judged. God determined that His life was sinless, and He was resurrected. The wages of sin is death; He had no sin; and therefore, it was impossible for death to hold Him (see Acts 2:24).

The word, “once,” in this verse is in the emphatic position. The point of the emphasis, and the purpose of the entire thought, is to explain what has been previously submitted in the previous verses. Christ died once, and that death was sufficient for all sin ever committed. He does not have to suffer often, but has put away sin forever through His one all-sufficient atoning death.

Concerning the death of men (meaning all humans), the author continues with, “but after this the judgment.” This is another inescapable aspect of the existence of humanity. We are born, we live, we die, and then there will be a judgment. Christ’s life was judged and He was found without sin. There will be a similar judgment upon all humans. However, there is also the doctrine known as the rapture. That speaks of a time when believers in Christ will be translated to glory without actually physically dying. How can this be, and yet this verse here in Hebrews still be true? The answer to that is found in Paul’s words of Romans 6 –

“For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, ⁶ knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. ⁷ For he who has died has been freed from sin. ⁸ Now if we died with Christ, we believe that we shall also live with Him, ⁹ knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. ¹⁰ For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. ¹¹ Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.” Romans 6:5-11

The judgment spoken of by the author in Hebrews is that of judgment upon sin. It is one which leads to either condemnation or salvation. As believers in Christ have had their sins judged at the cross of Christ, we have “died to sin” through Christ who “died to sin.” We are positionally in Him, and thus we can never spiritually die again. We have died once, and though our body may die physically, we must – it is impossible for it not to happen – resurrect someday to eternal life. For those who are alive at the rapture, they will simply skip the physical death part and they will be translated to their glorified state. Paul explains this in 1 Corinthians 15 and in 1 Thessalonians 4.

Another point which is tied into this verse concerning death and judgment is that Scripture records two people were translated to heaven without dying – Enoch, the seventh man from Adam, and Elijah the prophet. We can infer from several passages in the Bible (both Old and New Testaments) that it is probably these two men who will be back during the tribulation period to witness to the world as stated in Revelation 11:3 –

“And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.”

However, they will be killed as is recorded in verse 7 of the same chapter. After this, they will be raised to life and taken to heaven in the presence of an unbelieving world. One thing is for certain, neither of these men will be Moses. That would be contrary to the tenor of this verse in Hebrews, but it is still proposed by scholars who incorrectly analyze the verse in order to justify their presupposition that Moses is one of the two witnesses.

In the end, the verse does not bear complication in any of the scenarios above when taken in the context of Scripture, and in light of what God is doing in redemptive history. It is a verse which is absolute in the truths it conveys. The context of seeming exceptions (such as those who are “dead to sin” in Christ being raptured) dispels any thought of the verse being faulty in any way.

Life application: This is an often quoted verse during sermons – and rightfully so! We try our best to not think of death, but it is coming for each and every one of us. Death is awaiting all people and we need to be prepared to meet our Maker. And the duration of our stay, even if not cut short, is not a long one –

“The days of our lives are seventy years;
And if by reason of strength they are eighty years,
Yet their boast is only labor and sorrow;
For it is soon cut off, and we fly away.” Psalm 90:10

In comparison to eternity, seventy or eighty years is utterly insignificant. Are you willing to step out in faith during these brief years and live a life of holiness and honor to Christ Jesus? He paid the greatest price imaginable to save you from condemnation. Consider this and determine today to bring credit and glory to His name during your brief and tenuous stay here! Call on Christ, and you will be – from that point on – dead to sin. Then live out the rest of your days acting as if it is true. May your life be in accord with the position which God has granted you in His beloved Son.

Lord, as the Psalm says, “Teach us to number our days aright, that we may gain a heart of wisdom.” Let us not fail You in our duties. Strengthen us to bring Your name the renown that it deserves. Praises, glory, and honor belong to You alone! Amen.