Daily Writing

Friday, 21 December 2018

Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. Hebrews 9:1

For the past several chapters, the author has talked about the superiority of Jesus’ ministry, its eternality, the oath on which it was established in comparison to how the Old Covenant was brought about, the inability of believers to meet the Old Covenant demands, and so on. Now in this verse, and for a few more verses, the layout of the tabernacle as described in the Old Covenant will be seen.

To begin, the author says, “Then indeed.” He will now be stressing the fact that there is a contrast between the Old Covenant and the New by first highlighting important points about the Old. In doing so, he will be able to demonstrate that these differences only pointed to a more perfect covenant with a more perfect system.

The “first covenant” is referring to the Old Covenant which established the Law of Moses. It had “ordinances of divine service” which are clearly detailed in Exodus and Leviticus. The duties were exacting, and regulated what the priests were to do, when they were to do it, and how they were to conduct themselves as priests. This first covenant also had “the earthly sanctuary.”

The definite article points directly to one sanctuary where these things were conducted. It is not as if any sanctuary could be attached to these rites and ordinances. Rather, everything about the sanctuary was specifically described and made ready for this divine service. The two (the sanctuary and its services) form one whole concerning the ministrations on behalf of the people. The fact it is described as an “earthly” sanctuary immediately implies that it is not a part of that which is heavenly. This particular sanctuary was set apart as holy, but it was only a type and a shadow of something else. Being earthly, it was also corruptible. It was simply a fabrication of various materials which would eventually wear out, fall apart, or require constant maintenance.

Despite this, meticulous care was taken in its construction. Like the services which were prescribed to be done there, the very structure and makeup of the tabernacle were also exactingly prescribed. Much of what was mandated is noted in Exodus 26-30, and then it is repeated in Exodus 36-40 in describing the actual construction. This repetition was to show that the workmen painstakingly followed the specifications that were given. Likewise, when the permanent temple was built under Solomon’s reign, it also had specific guidelines to follow –

“All this,” said David, “the Lord made me understand in writing, by His hand upon me, all the works of these plans.” 1 Chronicles 28:19

Just as Moses received the plans for the tabernacle, so King David received those for the temple. The worship of God, including where, how, and when, was detailed exactingly to teach the people of His absolute holiness and to indicate that He must be approached in a very specific manner.

Life application: If extreme care was taken under the Old Covenant to adhere to the construction of the sanctuary, and in the conduct of the rites associated with it, and as these things only pointed to Christ and His work, then shouldn’t we treat the Lord Jesus in a more honorable and respectable way than even Israel did concerning their rites? Let us always magnify His person, and never diminish His glory in the eyes of others, as we speak of what He has done.

Heavenly Father, how blessed we are to have the fullness of Christ Jesus and His glorious ministry. Instead of repeated sacrifices for sin, feelings of guilt over past deeds, and a worship which was regulated in detail, we have one sacrifice in Christ, freedom from guilt, and our worship is “in spirit and in truth.” Thank you for the freedom we have in Christ! Amen.

Thursday, 20 December 2018

In that He says, “A new covenant,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away. Hebrews 8:13

Before reading this analysis, read the verse again. Now, putting aside any presuppositions you have about the Mosaic Covenant, ask yourself what is the clear, obvious, and intended meaning of these words? The “first” is speaking of the Mosaic Covenant. The author is neither vague nor ambiguous in what he says. Trust God’s word and not man’s flawed attempt to deny what is clearly stated.

There are two major points of interest in this one verse. The first is of two parts. 1) As has been repeated several ways already, the author makes a clear and obvious statement concerning the end of the Old Covenant – it is obsolete. He begins with, “In that He says, ‘A new covenant.’” That is referring to the words of verse 8:8 which is the quote from Jeremiah 31 concerning the Lord’s promise of a New Covenant. He is restating the thought to introduce the second part, which is 2) that in the giving of the New Covenant, “He has made the first obsolete.” Miriam Webster defines the word obsolete as, “no longer in use or no longer current.” The Greek word is palaioó, and it carries that same meaning. It is “worn out,” and declared obsolete.

The law, meaning the entire law received at Mt. Sinai, and which is also known as the Law of Moses (or the Mosaic Covenant), became obsolete when Christ introduced the New Covenant in His own blood. Why would the author repeat this in several different ways and hint at it in several more?

Remember that he was writing to first century Jews who had spent their entire life under the Old Covenant. Giving up all of its rituals and formalities would be exceptionally hard, particularly when facing the pressure of returning to it by family and community. For this reason, the author brings up the superiority of the New Covenant in so many ways. By the time he’s done writing his epistle, they will have no doubt about the supremacy of Christ, His work, and the covenant He established through His cross.

With this obvious statement, he then says, “Now what is becoming obsolete and growing old is ready to vanish.” The word translated as, “ready to vanish,” is used only here in Scripture, aphanismos. It signifies being obliterated or abrogated. It is set to disappear.

People argue over the dating of New Testament books. If someone wants to discredit them, he will generally tend to assign a much later date to the book. The logic is that the more time between Christ’s ministry and the dating of the letter means either 1) more time for myth to be introduced, or 2) a more solidified doctrine will result – thought up by man through contemplation and not by a mere understanding of the work of Christ.

In the case of Hebrews, there is no need to fret over a later date – such as a second or even a third-century document. Why? Because the temple was still standing and the nation of Israel was still practicing its rituals. It wasn’t until 5 August AD70 that the temple was destroyed – a little over 38 years after the cross. By stating that the Old Covenant would “soon disappear,” it confirms that the temple was still standing and being used.

However, there is actually more to this thought than is realized. If one understands the prophecy found in Daniel 9:24-27, it is certain that Israel still has seven more years allowed under the Old Covenant to come into a right relationship with the Lord in the New. This, once again, validates the dispensational model, and it shows that the doctrine of replacement theology is incorrect. Hebrews, being placed after Paul’s church-age epistles, reveals this model more clearly. It shows what God is doing in redemptive history. The church age will end at the rapture, and that will be followed by the seven years of the tribulation. These seven years correspond to the final seven-year period in his prophecy.

It is during these seven years that Israel will go through the horrors of the tribulation period, all because they have either rejected, or clung to the Old when they should have accepted the New. But those seven years will bring them to the point where they will, as a nation, call out to God through their Messiah. When they do, He will return to them. Marvelous things lie ahead in God’s redemptive plan.

Life application: If you claim you believe in Christ Jesus, then what are you doing adhering to precepts from the Old Covenant? It is obsolete. All you are doing, by working out deeds of the law, is telling God that you feel what Christ did for you was insufficient and that you can do it better. Good luck with that! Come to Christ, trust in Christ alone, and get out of whatever mindset you are in that says you can do a better job than God can in earning your salvation.

Yes Lord! We have a sure word! Every word in the Bible was carefully selected for our edification, and we can assuredly rest in all it contains. Praises to You, O God, for giving us clarity in what was accomplished by Christ Jesus. Now, through faith in His work, we can be eternally safe! Amen.

Wednesday, 19 December 2018

For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.” Hebrews 8:12

This quote is again from Jeremiah 31. It is a general citation of a part of verse 34. It begins with, “For I will be merciful.” The Greek word is hileós. It is an adjective which speaks of propitiation. It describes the appeasing of divine wrath and “providing God’s covenant mercy which rescues the believer by His atonement (bringing divine satisfaction)” (HELPS Word Studies). This is based upon their coming under the precepts of the New Covenant, as stated in verse 8:10.

God has promised that this will be provided to Israel for “their unrighteousness.” The word is a common one which signifies the opposite of justice. It is a violation of God’s standards, which in turn brings about God’s disapproval because it is contrary to His righteous judgment. Being a plural noun, it would be well translated as “iniquities.” The Lord has promised that He will favorably look upon them, being merciful toward their iniquities. This idea is seen reflected in Paul’s word of 2 Corinthians 5:18, 19 –

“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, ¹⁹ that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.”

Under the New Covenant, man is covered in the righteousness of Christ, and God no longer counts men’s sins against them. This is how this promise from Jeremiah, and repeated here in Hebrews, comes about. Christ’s atoning blood covers over all sin and unrighteousness. Because of this, and in accord with Paul’s words just quoted from 2 Corinthians, the verse then finishes with, “and their sins and their lawless deeds I will remember no more.”

There is complete forgiveness of sin, meaning full pardon for the offender, because of the reception of Jesus Christ’s completed work. He bore the weight of the law, and He died in fulfillment of it. In Christ, the penalty of the law is removed, once and forever. The opposite, however, is true for those who do not come to Christ. Until they come to Him, the penalty of the law stands. Every infraction demands that its penalty be imputed and punished.

Of the citation of these verses from Jeremiah 31, Charles Ellicott interestingly states the following –

“This subject has presented difficulties, because it has been forgotten that this Scripture speaks of no sudden change in man’s relation to God. The essential promises of the new covenant were not unknown under the old. ‘Thy law is within my heart’ is the saying of one Psalmist; ‘Thou forgavest the iniquity of my sin,’ of another. But in regard to the nation there was failure. The rites of the Law did not lead to the perception of spiritual truths; ordinances which were intended to teach the divine intolerance of sin became mere ceremonies; external sanctions did not preserve the nation in true obedience to God’s law. To all, the former covenant (like the first Tabernacle, Hebrews 9:9) was a parable, explained only when the new covenant (which was in truth before the old, Galatians 3:17) was ‘ordained.’”

Though not writing about the dispensational model, Ellicott notes that “in regard to the nation there was failure.” Even without teaching what is obvious, meaning that the church did not replace Israel, he understood there is a difficulty with this passage because of the nation of Israel. And so the question concerning this verse is, “Has an understanding of the New Covenant ever happened to the whole house of Israel and the house of Judah?” The answer is obviously, “No.” Ellicott understood this much. And so there is, actually, no difficulty in the author’s words if one considers God’s plan of redemption in dispensations. God has initiated a Gentile-led church during Israel’s time of disobedience. Though He has promised that Israel would come under the New Covenant, that has not yet come about.

As stated in the introduction to Hebrews, the layout of Scripture shows that this is yet future. The book of Hebrews follows Paul’s letters to the Gentile-led church. After the church age has ended, Israel’s conversion will come about. The structure of the Bible actually confirms the dispensational model. God is not done with Israel, and these verses are not speaking of the dispensation of grace.

However, the truth of the words for individuals in the dispensation of grace still applies, and it confirms the doctrine of eternal salvation because of eternal cleansing. Under the Old Covenant, the faithful were required to sacrifice for their sins – repeatedly. There were annual sacrifices, sacrifices for sins they unknowingly committed, sacrifices for being unclean in one way or another, sacrifices for this, and sacrifices for that. These were a constant reminder of their defiled state in the presence of an absolutely holy God.

Forgiveness was granted when the sacrifices were made; but as soon as they stepped away from the altar if they were to become defiled again, they would again need to sacrifice because of their defilement. In contrast, when a person accepts what Jesus has done, forgiveness is immediate and eternal. As Paul says in Romans 4:5-8, which is a quote of Psalm 32, there is blessedness to the one whom God credits righteousness apart from works –

“But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, ⁶ just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:
⁷ “Blessed are those whose lawless deeds are forgiven,
And whose sins are covered;
⁸ Blessed is the man to whom the Lord shall not impute sin.”

Unfortunately, in the church, there are countless souls who are forever beating themselves up for past sins. Jesus has forgiven them, but they have yet to either forgive themselves or to fully accept what Jesus has done. This may demonstrate a lack of faith in the power of Christ’s shed blood. Or, it perversely may demonstrate a streak of pride which says, “I must do more than what Christ has done. His fulfillment of the law was insufficient for me.” In this, they turn back to accomplishing deeds of the law in order to please God. This is what Israel did in their rejection of Jesus, and it has brought about 2000 years of condemnation upon them. Does anyone really think that God will treat them any differently for doing exactly what Israel did? In their turning back to the law, they reject Christ, and they will be condemned.

Life application: If you are caught in a cycle of stressing over sins already forgiven by Christ, end it today! You are free from all condemnation because of His work. On the other hand, if you are continuing in a sin for which you were previously forgiven, you need to step back and understand that Christ’s grace and mercy are not given as a license to continue in unholy living. Have balance in your life; confess when necessary, but don’t carry the burden of sins God has already washed away.

Lord, help us to let go of the feelings of guilt from past sin. It is certain that Christ’s blood covers them all, but at times, our hearts are still heavy because of our faithlessness. But also Lord, may we never become calloused to sin so that we will again turn to it and discredit Your glorious name. Amen!

Tuesday, 18 December 2018

None of them shall teach his neighbor, and none his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest of them. Hebrews 8:11

This verse now quotes Jeremiah 31:34. In this, there is a difference between some Greek manuscripts. The word for “neighbor” is found to rather say “fellow citizen.” That is probably the true rendering. The Hebrew from which it is cited says, “neighbor.” But a neighbor may not necessarily be a fellow citizen in today’s world. The difference in the Greek manuscripts probably came about when someone later tried to match the words to the Hebrew, thinking they were helping the translation along.

Assuming it says polités, or citizen, would then follow in accord with the thought which has thus far been presented. Israel had rejected Christ as a cumulative whole. However, a time is coming when, “None of them shall teach his ‘fellow citizen.’” The idea is the same as from the Hebrew Scriptures because the Hebrew was speaking to Israel through a Hebrew person concerning things which would again pertain to them. However, to say, “fellow citizen,” means that the Gentile led church is to understand that this only applies to the Hebrew people. The rest of the world has already been presented Christ during Israel’s rejection of Him. It is then a note that Israel will someday finally catch up to proper theology concerning Christ.

The verse continues with, “and none his brother.” The word is a standard one meaning a literal brother, but it can extend to a fellow believer in Christ. The idea again, however, is directed to the Hebrew people, just as the entire epistle is. There will be no need for a Hebrew (who believes, such as the Messianic believers today) to teach a fellow citizen, or a brother, about Christ, saying, “Know the Lord.”

What is implied, and a point which has already been brought forth, is that there is a time when the house of Israel would be in a state of unbelief. For those believing individuals within this body, there is a need for them to teach their fellow citizens (neighbors), and their own brothers, to know the Lord, meaning Jesus. The nation has all but rejected Him, minus a faithful remnant (see Romans 11:1-5). That faithful remnant has called out for their brothers to “know the Lord,” but it has fallen on deaf ears. But that will no longer be the case someday, because the Lord says, “all shall know Me.”

The words, if logically thought through, cannot apply to the Gentiles now. Replacement theology must set aside the obvious nature of what is said in order to apply them to the world today. However, 1) not all Gentiles “know the Lord,” and 2) those Gentiles who know the Lord do not need to know the Lord. The “duh” nature of what is being conveyed here makes the idea of replacement theology a completely irrational system. But properly applying these words to Israel (meaning the people Israel, not Gentiles who claim they have replaced Israel) shows that someday all Israel will be saved (Romans 11:26) and all of them will know the Lord, “from the least of them to the greatest of them.” Christ Jesus will be known to all of them. It will be as universal in their minds as is the fact that they are Israel.

Unfortunately, this verse is often misunderstood or misapplied in a believer’s life. Taking this one verse out of context leads naturally to the assumption that important aspects of Christian maturity, such as dedicated Bible study, formal Bible schooling, etc., are unimportant. Charismatics believe they have a direct infusion of the Spirit which makes them fully knowledgeable in the things of God. That is because they tear verses like this out of context. Incorrectly applying this verse leaves a sense that “I know it all simply because I believe.”

Even Matthew Henry misses the intent of these words, applying them to the Gentile led church. He says, “…private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages.”

Although he doesn’t take the extremely unsound position of supposed “Spirit-filled” Charismatics, he still misapplies the intent of the passage by assuming it is speaking of instruction for Gentiles.

Though it is true that we now have the ability to receive the word through the availability of written material, through easier travel, and through time-availability. And though it is true that we also have the ability to understand the word because of its complete rather than “shadowy, dark, ritual” nature, that is not the context of the words. In the end, we in the Gentile church can learn from Hebrews, and some thoughts from the epistle do carry over to us at this time; but the words are given for us to understand the dispensational model as it applies to Israel, after their time of punishment.

Life application: Let us be sure to keep things in context.

Lord Jesus, how wonderful it is to be able to watch movies about you, listen to on-line Bibles, sermons and commentaries, and to hear Christian music right over our radios! We’re filled with an abundance of Your word, if we will simply take advantage of those things. Help us now to use our time wisely, and to apply these wonderful blessings to our lives! Amen.

Monday, 17 December 2018

For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. Hebrews 8:10

In this verse, the author closely cites Jeremiah 31:33. The words begin with, “For this is the covenant that I will make.” The Greek literally reads, “For this is the covenant that I will covenant.” The word translated as “I will covenant” is a different word than that used in verse 8:8. There, it was more akin to, “I will ratify,” and it “focuses on the ‘end-point’ of two or more related factors working together to reach their fulfillment” (HELPS Word Studies). Here, the word signifies, to “thoroughly (carefully) arrange which effectively accomplishes the objective at hand” (HELPS Word Studies).

According to the verse, this New Covenant will be “with the house of Israel after those days.” It should be noted that in verse 8:8 it said, “with the house of Israel and with the house of Judah.” Here, there is a uniting of the two into one unit once again. A covenant is something made between two parties. And so here we have an interesting look into what has happened in redemptive history. Christ confirmed the covenant with the house of Israel and the house of Judah, but that covenant has not actually been “covenanted” with them yet. They rejected Him and were in turn rejected. That is why it says, “after those days.” There is a time when the house of Israel and the house of Judah would again be considered one house. That has happened. Israel has returned to the land, and they have become one united people – Israel.

Despite having rejected Christ, and despite having been rejected by Him during a time of punishment, there is a time which is promised when they will again be brought back and brought into this covenant which was ratified in His shed blood. This is promised, and it is guaranteed in the words, “says the Lord.” He has spoken, and He will bring it to pass. At that time, He says that “I will put My laws in their mind and write them on their hearts.”

Note that the word “mind” is singular – it is a collective mind of the people upon which His laws will be placed. However, the word “hearts” is plural. The hearts of all within the collective will have His laws written upon them. This clearly establishes that the Lord is speaking of a collective body which is made up of individuals. It is a precept which must be understood to grasp the significance of the author’s words in the book of Hebrews. The Lord has not permanently rejected Israel the nation. Any individual can come to Him now and be saved, but the collective is not yet saved. Someday, the two will be in one accord. National Israel will be saved. Understanding this, the Lord continues by saying, “and I will be their God, and they shall be My people.”

The Lord, meaning Jesus – who ratified the New Covenant in His blood – will be recognized and acknowledged as their God. That is prophesied by Jesus explicitly in Matthew 23 when He said to the people –

“O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! ³⁸ See! Your house is left to you desolate; ³⁹ for I say to you, you shall see Me no more till you say, ‘Blessed is He who comes in the name of the Lord!’” Matthew 23:37-39

Someday, as prophesied by Jesus, He will return to Israel (Jerusalem symbolizes the leadership of Israel, and thus the national proclamation of Israel) and they will acknowledge Him as LORD, meaning YHVH – the Lord God of Israel.

By citing this verse, and stating it was with the “house of Israel,” people over the centuries have confused Israel with the church, a doctrine known as “replacement theology.” Because God made certain promises in the Old Testament to Israel which never came about, and because Israel disappeared from the scene as a nation, the church unwisely assumed that the church replaced Israel and that those unfulfilled promises would now be realized in the church. However, as is often the case with unfulfilled prophecy, these people were wrong. The church did not replace Israel. The church age is a separate dispensation in God’s economy. Paul could not be any clearer in chapters 9-11 of Romans that God is not through with Israel and never does he confuse the two by claiming they are a single entity. In fact, the very verses which replacement theologians use to support their case actually refute it, such as –

“There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” Galatians 3:28

When Paul speaks in this verse of “neither Jew nor Greek,” and that they are one, he is confirming a distinction between the two. It’s obvious that males and females are not the same; no normal person would ever make such a claim. Being one in Christ is not the same as having no distinction in identity. Therefore, the Gentiles are not, as replacement theologians claim, the Jews. Logically also, the church is also not Israel. Rather, at the end of the current dispensation, God’s attention will again be focused on the restored nation of Israel. This will occur at the rapture of the church.

In the words, “and they shall be my people,” there is a clue to the dispensational model. Israel was called the Lord’s people, but in their rejection of Him, He chose a new people – the Gentile-led church. Paul cites Hosea in Romans 9, stating the church is God’s people. However, Israel will again be called “My people” by the Lord. This is confirmed in Peter’s words which cite Hosea again, applying them to Israel.

During the time of Israel’s exile for disobedience, there has been a time of God’s favor upon the Gentile world. The precedent has been set in Israel and therefore it can, and does, apply to those who are not Israel as well. The interesting thing for people alive in this day is that Israel as a nation has been re-gathered to the land of Israel. The “times of the Gentiles” is now coming to its close.

As a confirmation of these things, and as if opening up a treasure of beautiful gems, the passage Paul refers to in Hosea is marked with a special pattern known as a chiasm. This pattern shows the contrast of rejection and acceptance by God. A chiasm is a pattern which states a truth and then turns around and restates it in the opposite order. Sometimes, such as in the case of this one in Hosea, the pattern says the opposite as it unfolds, thus it is a chiasm of contrasts –

Hosea 1:9-2:23 – “But Me she forgot,” says the LORD.
A Chiasm of Contrasts – Our Unfaithfulness and God’s Unlimited Mercy (11/23/07)

a 1:9 You are not my people, I will not be your God.
—–b 1:10 Jezreel (God will sow)
———-c 2:3 Dry Land, thirst.
—————d 2:5 Wife departs from her husband.
——————–e 2:7 Wife returns to her husband.
————————–f2:9 Take away the new wine.
——————————g 2:10-12 God punishes Israel.
———————————–h 2:13 God will punish her.
—————————————-x 2:13 “But Me she forgot,” says the LORD
———————————–h 2:14a God will allure her.
——————————g 2:14b God comforts Israel.
————————–f 2:15 Give vineyards.
——————–e 2:16 LORD says, “That you will call me ‘My Husband.’”
—————d 2:19 Husband betroths wife.
———-c 2:21, 22 Grain, new wine, oil.
—–b 2:22 Jezreel (God will sow)
a 2:23 You are my people; You are my God.

As can be seen, there is God’s rejection of Israel, their punishment for being rejected, and then a return of the husband/wife relationship to Israel. During the time when He says, “they are not My people,” Paul says that the Gentiles are His people. This verse in Hebrews, citing the words of the Lord through Jeremiah, show very clearly that Israel is not forever rejected by God. He still has a plan and a purpose for them.

Life application: Though the Gentiles were once out of the picture, there were still hints of God’s love for them – Ruth for example. And though the Jews rejected Christ, God has not wholly given up on them. He will again call them as a people to Himself, thus demonstrating that He truly is a God of grace and mercy.

You are the everlasting, covenant-keeping, and most glorious God! Thank you that despite our misinterpretations of Scripture, our salvation is secure in Christ and not lost in faulty doctrine. However, help our doctrine to be pure, so that You will be glorified through it. Amen!