BI 306 Hebrews - Understanding the Priesthood of Christ Instructor: J. Michael Lester LECTURE 9

I. Introductory Remarks  The Catholic Church is modeled after the Old Testament “Nation” and not the New Testament “Church.” They pattern their structure after the priests and its system.  What they fail to recognize is the “Priesthood of all believers” following the footsteps of our Great High Priest, Jesus Christ. This becomes a pillar for the Baptist distinctions. A priest implies both a privilege and a responsibility.

 In this section of our study, we will see a contrast between two priesthoods, two covenants, and two sacrifices. In each instance, we will be reminded of what we have learned in the first section; namely, the superiority of Christ.  The basis of a victorious Christian life is not human effort; it is the prayers of our Heavenly Priest.

 There are three offices ascribed to Christ: 1. Prophet  This office was fulfilled in the PAST.  This office was fulfilled here on EARTH.

2. Priest  This office is being fulfilled in the PRESENT.  This office is being fulfilled in HEAVEN.  To understand this office of “priest,” read the following passages before starting this section: Hebrews 2:17-18; 4:14-16; 7:22-28; 9:24-28; 10:17-22; John 17. 3. King  This office will be fulfilled in the FUTURE.  This office will be fulfilled here on EARTH.

 NOTICE THE FOLLOWING CHART: PROPHET PRIEST KING Earth Heaven Earth Cross Mercy Seat David’s Throne Justification Sanctification Glorification He died for us He prays for us He rules with us

II. The Purpose of His Priesthood Understanding the Priesthood of Christ 2

 The purpose of His priesthood is the Believer’s sanctification. (See Hebrews 7:25, Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.)

 The phrase, “to the uttermost…” does NOT mean that He can save anyone. To make this statement does not mean that we don’t believe that He can save anyone – that is an obvious truth. What we are saying is that this is what this text teaches.

 The phrase means “to perfection.” What it teaches is: what He starts, He finishes. It is synonymous with Philippians 1:6. To use the statement, “Christ can save from the guttermost to the uttermost…” is a cute saying, but is not founded in this biblical context.

 To imply that salvation is not complete the moment we are saved to some may sound heretical. Yet, biblically, we find three distinct phases of salvation mentioned. Each phase is God’s responsibility, not ours. o Justification 1. We are receiving positional righteousness. 2. I have been saved from sin’s penalty.

o Sanctification 1. We are receiving practical righteousness. 2. I am being saved from sin’s power.

o Glorification 1. We shall receive perfect righteousness. 2. I shall be saved from sin’s presence.

 It is His prayers for us, and not our works for Him, that are the basis of victory. Of course, faith always results in works according to James. In fact, a “good” Christian should be zealous for good works (Titus 2:14).  The prayers of Christ do not automatically make us a mature believer. Rather, His prayers are what make maturity and progress possible.  Our potential for growth is not limited by background, childhood experiences, amount of education, or the depths of sin that have been explored.

 Not only is the ground level at the cross for salvation, it is also level ground at the cross for sanctification. Any Christian can become a good Christian, or even a great one, if he will understand the intercession of Christ on our behalf.  In the Sermon on the Mount, Jesus gave a promise: You hunger and thirst after righteousness – you shall be filled! Righteous living is a prospect for every born-again believer, not a small, select group of saints. The ministry of Christ’s priesthood makes this possible.  This thought contradicts the popular teaching that we are saved by grace, but grow by works. Others will say that it is easy to get saved, but hard to grow. Still, some would say that salvation depends solely upon Christ while spiritual growth depends solely on the believer.

 Without His work at Calvary, no one can be saved. We must depend upon His work at the cross – and He gets the glory. Without His priestly work in Heaven, no one would be sanctified. We must depend upon His work in Heaven – and again, He gets the glory.

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 The sole purpose of man is to bring glory to God.

III. The Ministries of His Priesthood  Christ is our Advocate and our Intercessor. These two words form an interesting study and create a beautiful word picture of what Christ is accomplishing on our behalf. o As Advocate: 1. The word is Paraclete. It means comforter, counselor, advocate. 2. He is One called to our side to help. 3. As Advocate, He defends us before the Father in Heaven. He is opposing the attacks of Satan, the Accuser of the brethren. 4. Zechariah 3 is an Old Testament example of a believer accused by Satan before God and defended by Christ. 5. It is as our Advocate that He is able to restore us back to fellowship with the Father after we have sinned.

o As Intercessor: 1. He constantly presents the merits of his death as a reason why we should be saved. The precise mode, however, in which he makes intercession in heaven for his people is not revealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavors to live a holy life; compare 1Jo_2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honored, and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever be exhausted. – Barnes

2. As Advocate, He defends us. As Intercessor, He prays for us. 3. As the Advocate, He defends us after we sin. As the Intercessor, He prays for us before we sin. 4. Because the prayers of Christ are always answered (John 11:41-42), it is important for us to know what He is praying for on our behalf. 5. For a study of what our High Priest prays for, study John 17 – called “the High Priestly prayer of Christ.”

IV. The Results of His Priesthood  The ultimate result is that we are able to grow in grace (sanctification). Yet, what makes this so? It is important to notice two specific results of the priesthood of Christ: o The Devil is defeated. 1. See John 17:5. Because of Christ’s prayer, we are guarded against the devil. He is a defeated foe; not a conquering hero! 2. We have the spiritual power available to us to live as “more than conquerors.” See 1 John 4:4; James 4:7; 1 Corinthians 10:13. 3. If Satan is in control, it is because you have surrendered to him, and not that he has conquered you. Satan follows the path of least resistance.

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4. Your trouble with the devil, perhaps, could be attributed to how big of a fight you are putting up! o The Word of God is effective in our lives. 1. See John 17:17. The Bible is not a magical or mystical book. It is because of the prayers of Jesus that God is able to use the Bible to make us more like Christ. The Bible is the tool is God’s major tool of sanctification. 2. What you do with the Bible determines to a great extent what God does with you. As the Word of God becomes a major part of my life, my life will glorify Him. See Colossians 3:16-17. 3. The role that the Bible plays in my life determines the role I play in God’s work. It is the Word of God that makes me Christ-like.

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BI 306 Hebrews - Understanding the Priesthood of Christ Instructor: J. Michael Lester LECTURE 10

I. Meet Melchizedek…  One of the most enigmatic characters of the Old Testament is a man named Melchizedek. Who was he? Why is Christ after his order? Notice some of the historical statements about him: 1. He was King of Salem. Salem is the same city as Jerusalem. It was also called Jebus. a. City of David 2 Samuel 5:7 b. Ariel Isaiah 29:1 c. City of the Great King Psalm 48:2 d. City of God Psalm 46:4 e. City of Judah 2 Chronicles 25:28 f. Holy City Nehemiah 11:1 g. City of Truth Zechariah 8:3 h. Holy Mount Daniel 9:16 i. Perfection of Beauty Lamentations 2:15 j. Throne of the Lord Jeremiah 3:17 k. Zion 1 Kings 8:1 NOTE ABOUT ZION: In the New Testament, the highest and southernmost mount of Jerusalem, rising about twenty-five hundred feet above the Mediterranean, and from two to three hundred feet above the valleys at its base. It was separated from Akra on the north and Moriah on the north-west by the valley Tyropeon; and had the valley of Gihon on the west, that of Hinnom on the south, and that of the Kidron on the south-east. It was a fortified town of the Jebusites till subdued by David, and thenceforward was often called "the city of David," 2Sa 5:7; 1Ki 8:1. He seems to have greatly delighted in its beauty and strength, and to have loved it as a type of the church of the Messiah: "Beautiful for situation, the joy of the whole earth, is mount Zion on the sides of the north, the city of the great King." "Walk about Zion, and go round about her; tell the towers thereof; mark ye well her bulwarks; consider her palaces, that ye may tell it to the generation following:" "The kings were assembled, they passed by together; they saw it, and so they marveled; they were troubled, and hasted away," Ps 48:2,12,13. A mosque near its southern brow now covers the "tomb of David" so called, most jealously guarded by the Mohammedans, 1Ki 2:10; 11:43; 22:50. This mount, together with Moriah and Ophel, was enclosed by the first wall, and fortified by citadels, 1Ch 11:5. Upon it were erected the magnificent palaces of Solomon and long afterwards of Herod. It was finely adapted for the purposes of military defense, and so strongly was it fortified at the time of its capture by the Romans, that the emperor exclaimed, "Surely we have had God for our aid in the war; for what could human hands or machines do against these towers?" Great changes have occurred on this surface, and a considerable portion of it lies outside of the modern wall on the south, and is occupied by cemeteries, or "ploughed as a field," according to Jer 26:18; Mic 3:12. Two rabbis, we are told, approaching Jerusalem, observed a fox running upon the hill of Zion, and Rabbi Joshua wept, but Rabbi Eliezer laughed. "Wherefore dost thou laugh?" said he who wept. "Nay, wherefore dost weep?" demanded Eliezer. "I weep," replied the Rabbi Joshua, "because I see what is written in the Lamentations fulfilled; because of the mount of Zion, which is desolate, the foxes walk upon it." "And therefore," said Rabbi Eliezer, "do I laugh; for when I see with my own eyes that God has fulfilled his threatenings to the very letter, I have thereby a pledge that not one of his promises shall fail; for he is ever more ready to show mercy than judgment." "Zion," and "the daughter of Zion," are sometimes used to denote the whole city, including especially Moriah and the temple, Ps 2:6; 9:11; 74:2; Isa 1:8; Joe 2:23, and

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sometimes figuratively for the seat of the true church on earth and in heaven, Jer 8:19; Heb 12:22; Re 14:1. – American Tract Society Bible Dictionary

2. He was Priest of the Most High God (El Elyon). 3. He met Abraham after the battle with the Kings and rescuing Lot. 4. He blessed Abraham and received a tithe from him. a. Abraham paid a tithe to someone who worshipped a God by another name. How did he know that El Elyon was the same as Jehovah Elohim? b. While the Scriptures are silent, we can only deduce two possible answers: i. Abraham was able to line up the attributes of his God with that of Melchizedek’s God, thus seeing that each man worshipped the same God (God, Dios, Deux, Dei, etc) ii. This Priest was a revelation of the pre-incarnate Christ and made Himself known to Abraham.

5. By interpretation, Melchizedek would be the King of righteousness and the King of Peace. 6. He either has no genealogy or does not have it recorded. 7. There is no record of his birth or death. 8. He is continually abiding as a priest, made like unto the Son of God. 9. The New Testament states that he was greater than Abraham.

II. Melchizedek and the Priesthood of Christ  The Aaronic priesthood points to the WORK of Christ; the Melchizedekan priesthood points to the CHARACTER of Christ.  Humanly speaking, Christ is not after the line of Aaron because His descent is not counted from Levi, but from Judah (a tribe from which no priest comes).  There must be something greater than a genealogical reason that high-lights the ministry of Melchizedek. Some say that Melchizedek was a Christophany; others say he was only a type of Christ.  Here are some basic facts about Christ’s priesthood: 1. He is after the Order of Melchizedek 7:15 2. His priesthood is one of power 7:16 3. His priesthood is based upon an oath by the Father to the Son 7:17-21 4. His priesthood is the basis of our access to God 7:19 5. His priesthood is eternal and non-transferable (so the word unchangeable designates – not immutable) 7:24 6. His priesthood is effective 7:25 7. His priesthood is holy, harmless, and undefiled 7:26 III. Principles from chapter seven  Melchizedek, as a priest, was greater even than the Levitical priesthood. This is demonstrated by the fact that Levi (while in the loins of Abraham) paid tithes to him, while receiving tithes himself from the rest of the Jewish nation.  Though Abraham is the father of all believers (Romans 4:11), Melchizedek is greater than him.

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 The principle of Abraham’s actions being attributed to Levi’s account is an illustration of Adam’s sin being imputed to our account – though we are not physically there; we are in his loins.  There has been a changing of the priesthood (vs12), which implies a necessary change of the law. The priesthood has changed from Aaron to Melchizedek and the law has been rendered inoperative (katargeo).  The priesthood of Christ is not after the power of a carnal (fleshly) commandment; rather, it is after the power of an endless life.  The law was weak and unprofitable – it was therefore disannulled. 1. Christ has accomplished what the law could never do – He has provided salvation. (See Romans 8:3; Galatians 4:9)  The law does not have the ability to make anything perfect, or complete. This is why there was a need to bring in a better hope, a hope which gives us access to fellowship with God.  Jesus has been made the surety, pledge, and guarantee for this New Covenant based upon the solemn oath of God Almighty – there is no more sure word than that which has been spoken by Him.  The priesthood of Christ is “non-transferable” because He never dies. (This makes the notion that Joseph Smith was inducted into the Melchizedek priesthood possible only if Jesus is dead. I checked this morning – He was still feeling fine.)  Because His priesthood will not be cut short by reason of death, He is able to complete the work of salvation He has started (to the uttermost) within us. When a person dies here, he often leaves many “good things” undone. This is not the case with Christ.  Christ is described in no uncertain terms in verse 26: Holy, harmless, undefiled, separate from sinners, higher than the heavens, etc.  His sacrifice (for all priesthoods revolve around some sort of sacrifice) is not a daily matter – it has been accomplished once for all.  While the law had the power to establish high priests who were “less than perfect,” the Word of the Oath has consecrated the Son as our High Priest forevermore.

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BI 306 Hebrews - Understanding the Priesthood of Christ Instructor: J. Michael Lester LECTURE 11

I. Understanding the “New Covenant”  In Hebrews 8-10, we will read about the New Covenant, or New Testament often. These three chapters build off the ground work laid in chapter 7 – Christ is a priest after the order of Melchizedek. Our High Priest must have something to offer – Himself. His death allows Him to mediate a better covenant, a new covenant for His people.  This New Covenant was introduced under the “Old Covenant.” In fact, there are four major covenants in the “Old Testament” that are worthy of mentioning here: 1. Abrahamic Covenant – Genesis 12  This covenant is eternal, unconditional, and literal.  This covenant promises land, seed, and a blessing to all the families of the earth.

2. Palestinian Covenant – Deuteronomy 30  This is an amplification of the “Land” promise made to Abraham. While in the present, the occupation of the land is “conditioned” on obedience, ultimately, they will unconditionally occupy the whole land of “Palestine.”

3. Davidic Covenant – 2 Samuel 7:12-16  This promise is made to David concerning the “Seed” promise made to Abraham. It contains a House, a Kingdom, and a Throne.  To call Jesus the “Son of David” is to recognize Him as the Messiah, God with us.

4. New Covenant – Jeremiah 31:31-36  This covenant was given to Judah and Israel (a divided Kingdom) to tell of a day when the Law would no longer be needed; it would be in their hearts.  This covenant also deals with a time when the sins of Israel (as a united Kingdom) will be remembered no more.  Why is the New Covenant mentioned in the context of those who are Hebrew Christians, and by definition have left Judaism for Christ? Do the Old and New Covenants have anything to do with the two divisions of our Bible – Old and New Testaments? Did Jesus ever mention anything about the New Covenant?  If the New Covenant is mentioned in chapter 8 and 10 to a group of people who are told not to forsake their ecclesia, it must have some relevance to the Church (either directly or indirectly).  The New Testament is more than a part of our Bible that goes from Matthew to Revelation. There is a reason John the Baptist is sometimes referred to as the “last Old Testament prophet.” He lived before the New Covenant was instituted.  Jesus mentions the New Covenant in Matthew 26. The setting is the Passover, or what would become the Lord’s Supper (Communion). o Prophetically, Jesus is at the end of Daniel’s 69th week (Daniel 9:24-27) and He is about to be “cut off.” o In Matthew 26:27, Jesus is giving thanks for the cup and is telling the disciples to drink it.

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o Of course, the cup represents the blood. This is the first time the Ordinance of the Lord’s Supper is observed. It is referred to in 1 Corinthians 11:23, and is definitely given to the “Church.” o In verse 28, Jesus says that His blood is the blood of the “New Testament [Covenant]” which is shed for many for the remission of sins. o The night in which Jesus was betrayed, and the same day as He was crucified (the day being reckoned as evening and the morning…), Jesus instituted the New Covenant.

II. Contrasting the Old and New Covenants  To understand these two covenants in contrast, turn to 2 Corinthians 3:1-18 to see what PAUL has already written about them. 1. Paul is defending his apostleship. He states that he does not need any letters of commendation – these Corinthian believers are living letters for all to see the proof of his ministry. 2. In verse 3, there is a “veiled” reference to the Old Covenant – the one that was written on tables of stone – as well as a reference to the New Covenant – fleshy tables of the heart. 3. Paul’s sufficiency did not come from his training or upbringing (compare verse 5 with 2:16). Instead, it came from God who had made him an able minister of the “new testament.” From this point on, he will be using descriptive terms to describe both testaments.  Not of the letter – this is a reference to the Old Covenant  The “letter” killeth  But of the spirit – a reference to the New Covenant  The “spirit” giveth life  Ministration of death – Old Covenant  The “Old Covenant” is called the “Old Testament” and the “Mosaic Covenant.” It is a reference to the LAW.  This “ministration of death” was glorious in its own way. When Moses received it, the people could not look upon “the lawgiver” because of the glory that shone.  No matter how glorious the “old” was, it was created for a temporary purpose – it was to be done away with.

 Ministration of the spirit – New Covenant  Ministration of condemnation – Old Covenant  If this is glorious in its temporary setting, how much more glorious will the New Covenant be that is eternal?

 Ministration of righteousness – New Covenant  Old testament – Old Covenant  There is a vail over the Jews understanding as they read through the Old Testament. This vail is done away in Christ.

4. Verse 17 needs to be understood in its context. We have been discussing the letter of the law (Old Testament) and the spirit of the law. It was obvious to Paul

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that no one could keep the law – there must be another purpose that the law could teach.  For Paul, he understood [correctly] that the spirit of the former covenant – with its shadows, types, offerings, and sacrifices – was summed up in Christ [here, called “the Lord”].  If Paul is taken to be the writer of Hebrews, this is what he has done in chapter 8. In chapter 7, he has introduced us to the priestly ministry of Melchizedek. We have already been introduced to the priestly ministry of Aaron. In 8:1, the writer states, “…of the things which we have spoken this is the sum: We have such an high priest…a minister of the sanctuary and true tabernacle…”  As Moses is used to embody the law in 2 Corinthians 3:15, so Christ is used to embody the New Covenant in verse 17.  Understood in this context [and not simply divorced from context to speak about liberty], then wherever the Gospel of Christ (as contrasted with the Law of Moses) there is liberty. Furthermore, wherever the Law of Moses is the rule by which people live, there is bondage.  For example, Jesus spoke to a group of Jews at one occasion who thought they were free. They were “Abraham’s seed” and were never in bondage. They were living by the rules God had given to Moses.  Jesus’ statement in John 8:32: Ye shall know the truth, and the truth shall make you free (compare w/ John 1:17)

5. In verse 18, we are beholding with an open face [a face unveiled, uncovered in contrast to the Jews trying to read the Law] as looking into a mirror and seeing the glory of the Lord.  Observe that as we behold the glory of God in the mirror of His Word, the Gospel, that we are being changed…  Observe that the phrase are changed is the word for metamorphosis, and is used of Christ as transfigured.  Observe that the idea behind this “transformation” is that, by degrees, we are becoming more Christ-like. This transformation is not brought about by the Law, i.e. the Old Covenant, but is wrought through the New Covenant.  Observe that as this change is taking place, we are being changed from glory [that of the Old Covenant] to glory [that of the New Covenant].  Observe that this glorious change is for eternity. When Moses’ face was changed, it was only temporary, and eventually, there was no physical evidence left that he had been face-to-face with God’s glory. This is not the case with us.  Observe that the change wrought in us by the New Testament is to change us into His image.  Observe that the enormity of this blessing is so great, and that this ministry that has been committed to us of the New Covenant is so life-changing, we dare not faint [quit].

 While it may seem “out of place” to walk through a whole chapter of 2 Corinthians while studying Hebrews, I feel that the contrasting of these two covenants made by Paul warrants our attention.

 As we come back to Hebrews 8, there are a few thoughts you should take notice of: 1. In the old economy, high priests were ordained to offer gifts and sacrifices. This placed a necessity upon Christ to have some what to offer as well. (8:3)

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2. Our Lord did not perform the duty of Priest on earth – there were already priests assigned that role by the law from the tribe of Levi. This is why His priestly ministry is removed to Heaven. (8:4) 3. Those who are on earth were to give an example, a shadow, or type of what Christ was doing in the Heavenly Tabernacle, which the one on earth was patterned after. (8:5) 4. Christ has a better ministry as part of a better covenant that has been established on better promises. Whereas covenants in the past could promise land, seed, or blessings – His covenant promises forgiveness of sins. (8:6) 5. In verses 8-13, the writer reiterates the passage where the New Covenant was first introduced (Jeremiah 31) and then concludes his thoughts by saying that the Old is ready to vanish away…

CONCLUSION  The Old Covenant o Primarily national in its outlook and for Israel o It emphasized judgment o It demanded obedience o It had conditions set upon it o It was temporary and ceremonial

 The New Covenant o This covenant is for believers, including Jew and Gentile. o This covenant is personal, rather than national. o This covenant emphasizes mercy.  Our sins are taken away, never to be remembered.  In the Old Testament, there were two lambs for the Day of Atonement. o The Sacrificial Lamb o The Scape Goat  One lamb was killed to provide a temporary covering; the other had the sins of the people symbolically transferred to him and then was led out of the camp – signifying the taking away of the sins. o In Jesus Christ, the types represented by both lambs are fulfilled perfectly. John 1:29, Behold the lamb of God that taketh away the sins of the world. o He not only covers our sins, He completely removes them! He has nailed the handwriting of ordinances against us [the law] to His cross. (See Colossians 2:14; Ephesians 2:15.)

o This covenant offers forgiveness. o This covenant is unconditional and eternal. o This covenant is not based upon ceremony and ritual – it is based upon precious blood. (1 Peter 1:18-23)

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 Just as the “Old Covenant” (also called the Sinaitic Covenant) was the basis for the Old Testament Priesthood, so the “New Covenant” forms the basis for the priesthood of Christ.

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BI 306 Hebrews - Understanding the Priesthood of Christ Instructor: J. Michael Lester LECTURE 12

I. Walking through the Old “Tabernacle”  In chapter 8, the writer has begun to make the argument for the merits of the new covenant. If there is a new covenant, then there must be a new tabernacle. If there is a need for a new tabernacle, then what was the old tabernacle meant to teach us?  The writer is looking not at old facts of history. He is not interested in simply reading Moses account of the building of the tabernacle in Exodus. He is not consumed with the colors, the badger skins, the picket fencing, the tent of testimony, etc. Rather, his eye is tuned in on how to find Christ!  It is with this mindset that chapter 9 opens us to the tabernacle in the wilderness. 1. This tabernacle had a golden candlestick.  Jesus is the Light of the world.

2. This tabernacle had a table of shewbread.  Jesus is the Bread of Life.

3. This tabernacle had a golden censer.  As the Golden Altar of Incense represents the prayers ascending to Heaven, Jesus is our Great Intercessor praying on our behalf.

The censer was a “fire-pan,” made for the purpose of carrying fire, in order to burn incense on it in the place of worship. The forms of the censer were various. Some difficulty has been felt respecting the statement of Paul here that the “golden censer” was in the most holy place, from the fact that no such utensil is mentioned by Moses as pertaining to the tabernacle, nor in the description of Solomon’s temple, which was modelled after the tabernacle, is there any account of it given. But the following considerations will probably remove the difficulty. (1) Paul was a Jew, and was familiar with what pertained to the temple, and gave such a description of it as would be in accordance with what actually existed in his time. The fact that Moses does not expressly mention it, does not prove that in fact no such censer was laid up in the most holy place. (2) Aaron and his successors were expressly commanded to burn incense in a “censer” in the most holy place before the mercy-seat. This was to be done on the great day of atonement, and but once in a year; Lev_16:12-13. (3) There is every probability that the censer that was used on such an occasion was made of gold. All the implements that were employed in the most holy place were made of gold, or overlaid with gold, and it is in the highest degree improbable that the high priest would use any other on so solemn an occasion; compare 1Ki_7:50. (4) As the golden censer was to be used only once in a year, it would naturally be laid away in some secure situation, and none would so

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obviously occur as the most holy place. There it would be perfectly safe. No one was permitted to enter there but the high priest, and being preserved there it would be always ready for his use. The statement of Paul, therefore, has the highest probability, and undoubtedly accords with what actually occurred in the tabernacle and the temple. The object of the incense burned in worship was to produce an agreeable fragrance or smell. – Albert Barnes

4. This tabernacle had the ark of the [old] covenant.  This ark contained the tables of the covenant  This ark contained the golden pot of manna  This ark contained Aaron’s rod that budded  This ark contained the mercy seat, overshadowed by cherubim o Jesus is the Propitiation. This term describes the payment of blood that was placed upon the mercy seat on the Day of Atonement. o The Cherubim faced inward, looking downward. The Mercy Seat was a representative of God’s throne on earth. Both the Cherubs and God were looking down at a broken law. The ONLY covering that keeps God from seeing a broken law is the BLOOD of His Son. This blood propitiates, or appeases, the just demands of a holy God.

5. Not included in the writer’s list would be the furniture outside of the tabernacle:  The Brazen Laver o Jesus is our cleansing and sanctification. Compare the following: John 15:3; 17:17; 1 John 1:9; 5:6-8; Hebrews 10:22; 13:12

 The Brazen Altar o This Altar speaks of sacrifice and atonement. Jesus is our Lamb; we have an altar (Hebrews 13:10) where sin has been judged once for all.

 The Golden Altar (inside the veil) is only mentioned indirectly.

 The priests could not enter into the holiest part of the Tabernacle. Only the High Priest had access here – and he could only come one day a year.  When he came into this place, he dare not come without blood. This blood was offered for his own sins and for the sins of the people. This signified that the way into the holiest had not yet been made manifest while the first tabernacle was standing.

II. The Ministry of the Old Tabernacle  In the first tabernacle, we find a figure, a type that was for that time (vs9). Here, gifts and sacrifices were offered – but they were not sufficient to complete the work of salvation. The conscience still had a remembrance of sin (10:3).

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 The first tabernacle had ceremonies that dealt with what a person could eat and drink, how to wash the hands, and the victims of sacrifice [taking place in the brazen laver]. It dealt with ordinances and ceremonies that were carnal, fleshly, and external. The old tabernacle revolved around how to make the nation of Israel externally distinct from the other nations. The new tabernacle is greater as it goes to the internal and works a change. (vs10-11)

 In John 1:14 we see this statement: And the Word was made flesh and dwelt [tabernacled] among us… What a concept! This greater tabernacle not made with hands is a reference to the Lord Jesus Christ. 1. An interesting study would include the Feast of Tabernacles and to understand how the children of Israel dwelt in booths.

 As the High Priest of the old system entered the Holy Place with blood, so our High Priest, Jesus Christ, also enters into this Place in Heaven with His own blood. This presentation of the blood obtains for us eternal redemption.

 Again, in verse 15, we find that Christ is the mediator of a new testament. In verses 15- 17, the term “testament” takes on a form in which we are more familiar here in the Western culture. It is likened to a Last Will and Testament. 1. In this type of testament, there are some obvious blessings that are contained.  A Last Will and Testament would contain all PRIVILEGES that a benefactor has in mind for his family. o Christ, by including us in His “new” and “final” testament, has great blessings and privileges in store for us. It has not entered into our mind what He has prepared for us…

 A Last Will and Testament would contain information about INHERITANCES. I have three small girls: Megan, Katie, and Jodi – they are each “joint-heirs” of my goods. o Does not the Bible describe us as being “joint-heirs” with Christ? All that He inherits is ours!  A Last Will and Testament contains information about CUSTODY – whose family will the children be placed into after my death? o By virtue of Christ’s death, I can now be placed into a new family. I am no longer of “my father, the devil…” I have a new Heavenly Father.

 A Last Will and Testament [in old times] dealt also with the question of DEBT that may be left behind. o The Sin Debt of my life has been cancelled out by the death of Christ.

2. While I may have a “final testament” in an office folder, it is not in force while I am alive. My children are not placed into the custody of a legal guardian now. That change will not happen unless the parents die.  This is what is meant by the “death of the testator.”

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 Jesus, as our testator, dies in our place. That enables us to receive the inheritance. Yet, the story does not end – Jesus conquers death and comes back to enjoy the blessings with us!

 Even the first tabernacle and covenant, with all its inadequacies, was purified by the sprinkling of blood. Both the book and the people were sprinkled with blood. This signifies that the law cannot be fulfilled, nor the people have their sins purged, without the shed blood of Christ.

II. The Ministry of Christ  As this chapter comes to its conclusion, we see something of the merit of Christ’s sacrifice. This is a theme that will be enhanced in chapter 10. Yet, for now, observe these truths: 1. Christ, at this moment, is at the Heavenly Mercy Seat appearing in the presence of God for us. This truth is related to our sanctification. 2. Christ’s sacrifice was final. He offered it at the end of the previous age. He has already appeared [in the past] to put away sin by the sacrifice of Himself. This truth is related to our justification. 3. Christ’s sacrifice has far-reaching results in the future. For those that are looking, they will see Him appear the second time, without sin unto salvation. This truth is related to our glorification. 4. In the last five verses of this chapter, we see the total picture of salvation as it relates to Christ’s priestly ministry.  As a priest, He appeared in the past to offer the sacrifice for all sins for all time.  As a priest, He is now appearing in the present to claim the merits of His sacrifice as the accuser of the brethren stands before God.  As a priest, He shall appear to complete the work of salvation that He has started.

CONCLUSION: In chapter nine, Melchizedek is not mentioned. The Order of Christ’s priesthood has already been established. The writer is not emphasizing a novelty: Let’s discover who Melchizedek is… Rather, he is arguing for the superiority of Christ’s priesthood over that of Aaron’s.

Again, Aaron is not mentioned specifically. In chapter 9, it is not the Order of the priesthoods being contrasted; it is the Ordinances and Offerings that are under discussion. The Old Covenant is founded upon the LAW given at Mt. Sinai. This Old Covenant had its rites and ceremonies worked out in the first tabernacle. This tabernacle was a figure of a better one that was coming.

The New Covenant is founded upon GRACE that was given at Mt. Calvary. This Covenant is not bound down with rites and ceremonies. There is no need to continually go to a tabernacle to offer sacrifices – that is finished. Romans 10:4, Christ is the end of the law for righteousness… This new covenant is embodied with a new tabernacle – the Lord Jesus Himself.

He is our Priest, our Sacrifice, our Tabernacle. This is why Paul had mentioned to the church at Colosse that we “are complete in Him.” He is all we need. Immediately, some would argue today [as they did in the first century] that since Christ is our Tabernacle, there is no need for a public

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The writer of Hebrews is not going to fall into that trap of thinking. He understands that just as God instituted the family and government, He also instituted His Church. This means that we have a responsibility to each of these institutions. In chapter 10, the writer will admonish his hearers on the importance of God’s assembly – don’t forsake it!

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BI 306 Hebrews - Understanding the Priesthood of Christ Instructor: J. Michael Lester LECTURE 13

I. The Shadow of the Law  In chapter 10, we find that law only foreshadowed the good things that were to come.  Notice these comments from Albert Barnes as an introduction to the chapter:

The general subject of this chapter Heb. 10 is the sacrifice which Christ has made for sin, and the consequences which flow from the fact, that he has made a sufficient atonement. In chapter 9, the apostle had shown that the Jewish rites were designed to be temporary and typical, and that the offerings which were made under that dispensation could never remove sin. In this chapter he shows that the true sacrifice had been made, by which sin could be pardoned, and that certain very important consequences followed from that fact. The subject of “sacrifice” was the most important part of the Jewish economy, and was also the essential thing in the Christian dispensation, and hence, it is that the apostle dwells upon it at so great length. The chapter embraces the following topics.

I. The apostle repeats what he had said before about the inefficacy of the sacrifices made under the Law; Heb_10:1-4. The Law was a mere shadow of good things to come, and the sacrifices which were made under it could never render those who offered them perfect. This was conclusively proved by the fact, that they continued constantly to be offered.

II. Since this was the fact in regard to those sacrifices, a better offering had been provided in the gospel by the Redeemer; Heb_10:5-10. A body had been prepared him for this work; and when God had said that he had no pleasure in the offerings under the Law, Christ had come and offered his body once for all, in order that an effectual atonement might be made for sin.

III. This sentiment the apostle further illustrates, by showing how this one great offering was connected with the forgiveness of sins; Heb_10:11-18. Under the Jewish dispensation, sacrifices were repeated every day; but under the Christian economy, when the sacrifice was once made, he who had offered it sat down forever on the right hand of God, for his great work was done. Having done this, he looked forward to the time when his work would have full effect, and when his enemies would be made his footstool. That this was to be the effect of the offering made by the Messiah, the apostle then shows from the Scriptures themselves, where it is said Jer_31:33-34, that under the gospel the laws of God would be written on the heart, and sin would be remembered no more. There must then be, the apostle inferred, some way by which this was to be secured, and this was by the great sacrifice on the cross, which had the effect of perfecting forever those who were sanctified.

IV. Since it was a fact that such an atonement had been made; that one great offering for sin had been presented to God which was never to be repeated, there were certain consequences which followed from that, which the apostle proceeds to state; Heb_10:19-25. They were these: (a) The privilege of drawing near to God with full assurance of faith Heb_10:22; (b) The duty of holding fast the profession of faith without wavering Heb_10:23;

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(c) The duty of exhorting one another to fidelity and to good works Heb_10:24; (d) The duty of assembling for public worship, since they had a High Priest in heaven, and might now draw near to God; Heb_10:25.

V. As a “reason” for fidelity in the divine life, and for embracing the offer of mercy now made through the one sacrifice on the cross, the apostle urges the consequence which “must” follow from the rejection of that atonement, and especially after having been made acquainted with the truth; Heb_10:26-31. The result, says he, must be certain destruction. If that was rejected, there could remain nothing but a fearful looking for of judgment for there was no other way of salvation. In support of this, the apostle refers to what was the effect, under the Law of Moses, of disobedience, and says that, under the greater light of the gospel, much more fearful results must follow.

VI. The chapter closes Heb_10:32-39 with an exhortation to fidelity and perseverance. The apostle reminds those to whom he wrote of what they had already endured; encourages them by the commendation of what they had already done, and especially by the kindness which they had shown to him; says that they had need only of patience, and that the time of their deliverance from all trial was not far off, for that he who was to come would come; says that it was their duty to live by faith, but that if any one drew back, God could have no pleasure in him. Having thus in the close of the chapter alluded to the subject of faith, he proceeds in the following chapter to illustrate its value at length. The object of the whole is to encourage Christians to make strenuous efforts for salvation; to guard them against the danger of apostasy; and to exhort them to bear their trials with patience, and with submission to the will of God.

 A shadow of salvation is not sufficient. Chapter 10:1 should be contrasted with 11:1 – shadow and substance.  Note also that God was NEVER pleased with the Old Covenant sacrifices offered in the first tabernacle (see verse 6). Compare this with Isaiah 53:10; Romans 8:8, 2 Timothy 2:2-4; and Hebrews 11:6. What does please God?

II. The Substance of the Finished Work  Our writer now goes on to emphasize that what the law or its sacrifices could not accomplish, Christ has willingly left Heaven’s glory to do the will of the Father.  He, by His death, has taken away the first, the former covenant so that He could establish the second.  In verse 10, His offering is ONCE and FOR ALL (Heb 2:9)  In verse 12, His offering was ONCE and it was FOR SINS and FOR EVER.  In verse 14, His ONE offering is able to perfect us FOR EVER.  As a result of His sacrifice being finished, notice our blessing: 1. We can now come boldly into the holiest – vs19 2. We are not entering through His death, but through His life – a new and living way. Vs20 3. We are able to draw near with hearts that have a full assurance knowing that we are totally clean through His offering –vs21-22 4. We have the ability to provoke people to love our High Priest; then the good works can follow – vs23-24 5. We can assemble together for worship, fellowship and instruction as we are living in the last days – vs25

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III. The Spirit – a warning!  In verse 26, we are now introduced to the fourth warning – that of despising the Spirit of God willingly. Again, this passage has been used by some to teach that salvation can be lost. It has also been rationalized away by saying that it is a warning to the lost. Neither of these interpretations fit the context.  What is the willful sin that the writer is describing? In keeping with the whole book, the sin is that of leaving Christianity for Judaism. It is also in keeping with the theme of the general illustration. If the Jews were to enter Canaan, to see all of its beauty and blessings, and then run back to be slaves in Egypt – how unthinkable would that be!  Why would there be no more sacrifice for sin? It is either Christ’s sacrifice of none. If one goes back to live under Judaism and the Levitical structure, they will find no sacrifice for sins in that venue. That system has been set aside for something better. [People, by nature, sometimes have a hard time with change – even if it is for the better!]  If a person were to go back to Judaism, all that they could look forward to would be a fearful, terrifying expectation of judgment. The picture is given concerning what happened under the Mosaic covenant – how much more will be required in judgment for not heeding the light that has been given under the new covenant?  In verses 35-36, the Apostle gives some helpful admonition. Don’t lose your confidence – there is great reward in remaining faithful. Don’t give in to the persecutions and stress that you are now enduring. When you have done the will of God, you will receive the promise – Jesus is coming again! 1. There is a difference between security and assurance. 2. Security is OBJECTIVE. It is rooted in the Word and Work of Christ. Assurance is SUBJECTIVE. It is grounded in emotions, circumstances, and feelings.

 The writer quotes from Habakkuk 2: The just [ones] shall live by faith. If you draw back to the shadows of Judaism, God will be severely displeased. Yet, even if you draw back to live in the shadows, you can never draw back to perdition! This is the reminder of security – it is not based on what we do or do not do. It is Jesus who saves and keeps us through it all.

CONCLUSION: In chapter 10, we are reminded that the body and blood of Christ were offered as the final sacrifice to take away [and not just cover] our sins. The offerings of the old system served as a reminder of man’s sinfulness.

The sacrifice of Christ was sufficient for all people and for all time. When Jesus said, “It is finished,” He was uttering the statement that is made after a large debt has just been paid off. The payment was complete, finished – nothing else needed to be done in regards to the sin debt of mankind. If we place our trust in His sacrifice, its effect is imputed to our account.

His sacrifice made possible His priesthood and provided us access to God. There is only one Mediator between God and men – it is our High Priest, the Man Christ Jesus. After the crucifixion, the veil in the temple was rent from top to bottom thus showing that the way into the holiest was now made manifest.

In chapters 7-10, we have dealt at length with the priesthood of Christ. By way of review, understand these truths:

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1. The Superiority of Christ’s Priesthood a. His is a superior position – 4:14-16 b. He has superior qualifications – 5:1-10 c. His is a superior Order – 7:1-28 i. Aaron – His work ii. Melchizedek – His character

2. The Superiority of Christ’s Covenant chapter 8 a. His covenant is a better covenant b. His covenant is THE new covenant

3. The Superiority of Christ’s Sacrifice chapters 9-10 a. The Old Testament sacrifices contained only “shadows” b. The New Testament Sacrifice contains “substance”

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