By the Sacrifice of Himself | Hebrews 9:15-28
As both truly man and truly God, Christ alone was worthy to work our salvation, to purchase the forgiveness of our sins. This is why we confess the forgiveness of sins as a doctrine within the Apostles’ Creed. It is a truth to be believed, not a work to be accomplished. Christ has already accomplished the work; all that now stands is for us to believe in its truth.
Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. For where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive. Therefore not even the first covenant was inaugurated without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant that God commanded for you.” And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.
Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.
Hebrews 9:15-28 ESV
Yahweh’s relationship to Israel at Sinai was always one of great tension. On one hand, He called Israel his firstborn son and even slew every firstborn in Egypt whenever Pharaoh refused to let them go. On the other hand, they were a people just as sinful as the Egyptians and the other pagan nations. Thus, while God beckoned them to come to Him, He also had to warn them to stay away at the same time. We find a profound scene of this tension in action in Exodus 24:1-8, which describes the inauguration of the Mosaic Covenant. For context, Exodus 20-23 is the list of commandments that Yahweh gave to be Israel’s guide into keeping fellowship with Him, and those chapters conclude with God’s promise to give them their promised inheritance of Canaan as the children of Abraham. We then read:
Then he said to Moses, “Come up to the LORD, you and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and worship from afar. Moses alone shall come near to the LORD, but the others shall not come near, and the people shall not come up with him.”
Moses came and told the people all the words of the LORD and all the rules. And all the people answered with one voice and said, “All the words that the LORD has spoken we will do.” And Moses wrote down all the words of the LORD. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the people of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half of the blood and put it in basins, and half of the blood he threw against the altar. Then he took the Book of the Covenant and read it in the hearing of the people. And they said, “All that the LORD has spoken we will do, and we will be obedient.” And Moses took the blood and threw it on the people and said, “Behold the blood of the covenant that the LORD has made with you in accordance with all these words.”
As this text shows and our passage in Hebrews as well, it is bloody affair for the holy God to covenant Himself with a sinful and unholy people.
A Death has Occurred // Verses 15-17
Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. As is so often the case in Hebrews, this is a transitional verse. Therefore links it, of course, to our previous text, but it also serves as a kind of thesis statement for the following passage. Again, we find the author of Hebrews linking Jesus’ ministry as our great high priest to His mediation of the new covenant, for they both go hand-in-hand. Therefore, since Jesus entered the true and heavenly tabernacle as our high priest, He has also become the mediator of the new covenant. Through His priestly mediation, He has ensured that, by his redeeming death, all whom God has called to Himself will receive their promised eternal inheritance.
For where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive. If you have a bit of whiplash from wondering where these verses are coming from, you are not alone. Charles Hodge began his comments on these two verses by admitting, “These are difficult verses.” And he concludes by saying again, “The whole passage is very difficult.”[1] The principal difficulty surrounds the word will, which in Greek is the same word that the author has been using for covenant. Thus, two broad interpretive choices lie before us as readers: should the word be translated as will or as covenant?
Sticking with covenant would seem to be more consistent with the author’s usage and emphasis upon God’s covenants with His people; however, a difficulty comes in attempting to understand why this covenant only took effect after the death of the one who made. Although ancient covenants were inaugurated with sacrifice and blood, that was often used as a visible picture of the curses that were invoked upon either party that might break the covenant. We see this in Genesis 15, where God Himself passed through the split sacrifices.
Viewing these verses as describing a last will and testament, Hodge says, makes “the two verses make good sense in themselves but have no connection with the previous as they should have as indicated by ‘gar’ [for].”[2] With the utmost respect, I disagree with Hodge.
I believe the ESV’s translation is likely the best for a couple of reasons. First, the idea of a last will and testament does indeed link to verse 15 through the word inheritance, that is, clarifying inheritances is typically the main concern of a will. Second, I think we should read these verses as a kind of parenthetical statement, which the author is no stranger to. After all, 5:11-6:20 was essentially one gigantic parenthetical exhortation. Finally, the idea of inheritance and adopted sonship has already been established and will be brought up again. In Hebrews 1:14, we were called “those who are to inherit salvation,” and in 2:10-17 we were told that Christ made us into His brothers. This theme will come up again in 12:5-11, where the author reminds us that discipline is a marker of sonship. Thus, the topic of inheritances and wills is not coming out of thin air.
Just as a person’s death makes their will go into effect and whatever they have left as an inheritance is then distributed to their heirs, so too did Jesus’ death initiate the distribution of our inheritance, which as 1:14 said is our salvation. Our inheritance is being restored to communion with God and having that communion now be a familial bond: God is now our Father and we are now His sons and daughters. This is partly what our baptism symbolizes. In being baptized in the name of the Father, the Son, and the Holy Spirit, we essentially experience our adoption ceremony with the triune name of the Holy One becoming our family name.
Without the Shedding of Blood There is No Forgiveness // Verses 18-26
Therefore not even the first covenant was inaugurated without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant that God commanded for you.”
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3 Things Proverbs Teaches Us About the Nature of Wisdom
What is wisdom?
It’s a word most of us are familiar with, and yet might have trouble defining. It’s also a word we encounter more than a few places in Scripture, but probably most notably in the Book of Proverbs. That’s kind of what the whole book is about:
The proverbs of Solomon son of David, king of Israel:
for gaining wisdom and instruction;for understanding words of insight… (Prov. 1:1-2).
But what it is? I’ve always found J.I. Packer to be helpful in this respect, not only in understanding what wisdom is, but what wisdom is not:
According to Packer, wisdom is not “a deepened insight into the providential meaning and purpose of events going on around us, an ability to see why God has done what he has done in a particular case, and what he is going to do next.”
Rather, wisdom is like driving.
“What matters in driving is the speed and appropriateness of your reactions to things and the soundness of your judgment as to what scope a situation gives you… you simply try to see and do the right thing in the actual situation that presents itself. The effect of divine wisdom is to enable you and me to do just that in the actual situations of everyday life.”
Wisdom is about reality. It’s about real-life decision-making in real-life situations. And that is, indeed, a powerful thing. -
I Survived (Because Of) Bible Belt Religion
Were there doctrinal problems? More than you could shake a stick at. But there was also an unvarnished devotion to the two Great Commandments. And such love covers a multitude of catechetical misfires. The Bible Belt Christians who raised me could not always give you chapter and verse, but they were always ready with a cup of cold water. At the end of the day, it is the one who offers a cool drink that receives the prophet’s reward, not the one who remembers all the names of the prophets.
There are almost as many churches as there are people in the small southern town where I live. You will scarcely meet a person who isn’t a member of one (or more) of them, though few have faithfully attended Sunday services since at least the Clinton administration. But even the local dope dealers and bootleggers can quote long passages from the Bible with scribal accuracy. While they may not, on the advice of counsel, admit to committing any crimes, they would be quick to confess many particular sins. And that is no small thing.
Some time ago, one leading evangelical influencer rejoiced over the decline of “Bible Belt Religion,” commenting that it “made bad people worse.” More recently, another Christian pundit took another swing at the cultural Christianity of the South, one of his favorite punching bags, calling it a form of “toxic religion” that is, at best, an expression of the Faith to be “survived.”While I would agree with them that wholehearted, full-throated devotion to Jesus Christ would be preferable, I can’t find such dedication even among our Lord’s hand-picked Apostles or in a single congregation since the strange winds began blowing at Pentecost. These critics of the faith of my kin seem to be stricken by a virulent strain of perfectionism. Such perfectionism is little more than the Holiness doctrine of entire sanctification applied to culture, or at least to certain cultures. Hence, one of the problems with their disdain for the Bible Belt stems from an over-realized eschatology; a transformationalism that expects seeds to yield a hundred-fold overnight. Nevertheless, we are praying for lasting fruit, not Morning Glories.
One can imagine fewer complaints from the South if her critics held everyone over the fiery pit like one of Edwards’s unfortunate spiders, and did so with equal contempt. But there seems to be a bit of socio-theological dissonance at play. On the one hand, cultures that are overtly pagan, unbelieving, or outright anti-god are viewed through the starry eye of Pelagian optimism. While on the other hand, the imperfect religious expressions of the Bible Belt are met with the clenched fist of an Augustinianism gone to seed. The latter is denounced as utterly depraved with all of the fervor of a tent-revivalist, while the former are patted on the head like some tame race of noble savages.
Just so, barring a faulty eschatology or kind of theological schizophrenia, one is left to draw the conclusion that those who dislike “Bible Belt Religion” really just dislike the Bible Belt. But for my part, I thank God for the Bible Belt people who introduced me to Jesus.
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The Blessedness of Beholding the Lord in Glory
They will see His face (Rev. 22:4).
As the Scripture sets before believers our enduring hope, the saints hear of the day when we shall see “face to face” (1 Cor. 13:12). Specifically, when Christ appears, “we shall see him as he is” (1 John 3:2). John Owen once asked, “To whom is it not a matter of rejoicing, that with the same eyes with which they see the tokens and signs of him in the sacrament of the supper, they shall behold himself immediately in his own person?” He then adds “in the immediate beholding of the person of Christ, we shall see a glory in it a thousand times above what we can here conceive.”
Believers have been longing for such a sight (Job 19:26), yearning to gaze upon the beauty of the Lord (Ps. 27:4). And while we have some faint acquaintance with Christ’s glory now by faith, a total transformation in us, changed from perishable to imperishable (1 Cor. 15:51–52), is necessary to see His unveiled glory. It is when we are like Him that we shall see Him as He is (1 John 3:2). Thus, the day will come when the obstacle to our glorified seeing, the darkness of our sin, the weakness of our frame, shall be removed. Then there will be no hindrance to beholding His glory. This sight is, as Jonathan Edwards said, “the chief bliss of heaven.” And what will such a sight produce in believers? What shall be some of the blessings of beholding the Lord?
It will produce at least five things. First, the sight will produce joy. In Psalm 16, David writes, “In your presence there is fullness of joy [literally “joys”—it is so abundant this joy cannot be spoken of in the singular]; at your right hand are pleasures forevermore” (Ps. 16:11). The believer shall never have a languishing, sorrowful soul or a miserable body again. There will be no more drooping heads in present hardships. All trouble will be gone, and that will thrill our souls. However, the greatest joy will be found in uninterrupted communion with the Lord. We shall truly rejoice in Him. Sin will no longer darken our appreciation of His person and works. Thus, we will delight in our God like never before.
Second, this sight will produce satisfaction. During our days on earth, we found Solomon’s testimony to be true. “The eye is not satisfied with seeing” (Eccl. 1:8). We grow weary with everything. We crave novelty and variety. That craving gets us in trouble because, at times, we tire even of God’s good gifts due to our inward corruption. Nothing fills the restlessness in us. And while Augustine was right to say, “Our hearts are restless until they rest in Thee,” even as believers we cannot sustain focus upon our Lord. We grow dissatisfied and distracted because of sin. But that is not how it will be in glory.
In Psalm 17, David is praying for deliverance from the wicked and their violence. He then contrasts his hope with that of worldlings “whose portion is in this life” (Ps. 17:14). Their belly is filled with treasure. They are satisfied with children and leaving their abundance to their infants. But not David. He wants more than what this cursed world, even in its blessings, can offer.
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