HEBREWS CONCLUSION
11:1-39
In this chapter, the author gives example after example of men and women who walked in faith in the promises of God. He begins with a definition of faith: “Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation” (11:1–2). Note that faith is the assurance of things we hope for and do not yet see. In other words, we do not yet have what has been promised, but we walk in full assurance that we will have it. This is an entire chapter showing the prominent “already-not yet” theme of Hebrews.
After discussing Abel, Enoch, Noah, Abraham, and Sarah, the author of Hebrews writes,
In this chapter, the author gives example after example of men and women who walked in faith in the promises of God. He begins with a definition of faith: “Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation” (11:1–2). Note that faith is the assurance of things we hope for and do not yet see. In other words, we do not yet have what has been promised, but we walk in full assurance that we will have it. This is an entire chapter showing the prominent “already-not yet” theme of Hebrews.
After discussing Abel, Enoch, Noah, Abraham, and Sarah, the author of Hebrews writes,
These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland. If they had been thinking of that land from which they had gone out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city (11:13–16).
These men and women did not receive the promises, just like we have not yet received our final salvation. They saw them from “afar,” just as we do. They looked forward to the heavenly city, just as we do. They pressed on, in spite of tribulation, so sure were they that they would receive their inheritance:
Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated— of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth. And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect (11:36–40).
Likewise, the writer encourages his readers to press on in faith, not turning away from their Messiah but approaching him with confidence.
12:1-13:25
The writer of Hebrews continues with his urging to press on and not turn away through the rest of his letter. Here are a few of the passages on this theme.
12:1-13:25
The writer of Hebrews continues with his urging to press on and not turn away through the rest of his letter. Here are a few of the passages on this theme.
Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted (12:1–3).
Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. Strive for peace with everyone, and for the holiness without which no one will see the Lord. See to it that no one fails to obtain the grace of God (12:12–15).
See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven. At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heavens” (12:25–26).
For here we have no lasting city, but we seek the city that is to come (13:14).
He ends his letter with these encouragements. We have a sure hope, and so we press on to obtain that which has been promised to us.
Conclusion
Let’s recap our journey through the book of Hebrews. The author writes to encourage his audience not to fall away from their faith in the Messiah. He begins by establishing the supremacy of Christ over all things. He is the Creator of the universe and is superior to the angels, to Moses, and to the Levitical priesthood. Simply put, there is nothing greater than Christ to turn to. He is above all things. If we forsake him, there is nothing left for us.
The author introduces Jesus as our great high priest, beginning in chapters five and six, and then more fully explains his priesthood in chapter seven. Jesus’ high priesthood is of the order of Melchizedek, not Levi. Using the Torah as his basis, the author shows that the priesthood of Melchizedek is superior to that of Levi, for it was Melchizedek who blessed Abraham, and Abraham tithed unto him (7:1-10).
The author then demonstrates the insufficiency of the Levitical priesthood to bring about perfection (7:11-14). The atonement through the animal sacrifices offered by the Levites was temporary and limited. In other words, the sacrifices could not bring a definitive end to sin, and thus awakened a longing in our hearts for an effectual sacrifice.
It is not that the Levitical priesthood failed at its purpose. Rather, it had a different purpose: not to bring perfection and an end to sin, but to temporarily deal with sin and point to the greater sacrifice of the Messiah.
The author of Hebrews spends considerable time establishing the validity of Jesus as high priest. He is not a Levitical priest, nor could he be, for Jesus is not a descendent of Aaron, and he does not function as a priest on earth, but rather a high priest in heaven (cf. 8:1-5). Therefore, there is a change in the law (7:12) because Jesus’ high priesthood is based on different criteria than the Levitical priesthood. Jesus’ priesthood is based on a greater requirement, that he has an indestructible life and lives forever as our high priest (7:15-19). Therefore the requirement that Jesus be from Levi is “set aside” as it relates to Christ, and a better hope of perfection is introduced.
Recall that God has not taken the Levitical priesthood and altered it so that now Jesus can somehow function as a high priest. The Levitical priesthood remains as it was, with its same purpose, to function as priests on earth during the present age, pointing to the work of Christ. God has not set aside or annulled the Levitical priesthood, but rather, has introduced Jesus as a high priest of a superior order.
The author of Hebrews continues to show the superiority of Jesus as high priest through the remainder of chapter seven, showing that Jesus is an eternal and effective high priest. Unlike the Levitical priests, he will never die and thus continually holds his office. Furthermore, he is sinless, and thus offered a perfect sacrifice, which is able to completely save us for all time.
Moreover, Jesus’ priesthood is superior because it is enacted on the better promises of the new covenant described in Jeremiah 31 (8:6-13). Under the new covenant, God’s laws will be written on our hearts and minds. We will have no need of teachers but will each know God intimately and fully, and he will remember our sins no more. The Levitical priesthood could not accomplish any of these things, nor was it designed to.
The author of Hebrews wrestles with the tension of the two priesthoods, the two covenants, and their place in history: we have received a sure hope of the new covenant promises based on the work of Christ, yet we are still on this earth and striving against our flesh. Thus, the old covenant is becoming obsolete and is ready to pass away, but it has not yet fully (8:13). We are in the “already-not yet” state, in which we have promises so sure, it is as if we have received them in full, but we have not. With the effective work of Christ, the inauguration of the new covenant has occurred, but the consummation of the new covenant is yet future.
For this reason, the author connects the “present age” with the earthly temple and its regulations (9:1-10). In other words, the law, including the Levitical priesthood and animal sacrifices, is still applicable at present, until a future age of reformation. The former deals with an external purification of the flesh (9:10,13), while the latter is able to bring purification of our spirits, in which we will be perfected and without sin (9:14). When Christ returns and ushers in the age of reformation, then we will receive the fullness of our salvation (9:28), and we will truly be sinless and perfect. Christ’s effective offering thus ultimately plays out in our receiving new, spiritual bodies. We will be cleansed of sin because we will be cleansed of a sinful nature.
In chapter ten, the author returns to the Jeremiah 31 passage for a second time. Unlike the animal sacrifices under the law, which can never take away sins, Jesus offered a single, effectual sacrifice, which perfected for all time those who are being sanctified (10:11-14). Under the new covenant promises, we will experience the full reality of this hope. We will truly be perfect, with God’s laws on our hearts and minds (10:16). God will remember our sins no more (10:17)—he will not act upon our sins because we will be without sin. This is the age of reformation that all of faith have looked forward to since the fall. This is the age of the fullness of the new covenant promises.
Under the new covenant, there is no longer any offering for sin (10:18), not because God has changed his law, for his Word is eternal, but because those specific laws will no longer be relevant. If we do not sin, there will be no need for sin offerings. He has done away with the first (animal sacrifices) in order to establish the second (doing God’s will) (10:9). The perfect doing of God’s will is established when Christ returns and we receive our new bodies, free of a sinful nature. Thus, the animal sacrifices are done away with because they will no longer apply to us.
The author is so confident of this future hope that he writes about it almost as if it were present. This is how people of faith throughout time have responded to God’s promises (Hebrews 11). Because of our sure hope, we can draw near to God with confidence. We have an abiding possession, a great reward in store, an eternal inheritance. Therefore, we press on to obtain that which has been guaranteed by Christ.
With these key ideas in mind, we are able to evaluate the traditional interpretation of Hebrews, which claims the Old Testament ceremonial laws ended when Christ offered himself on the cross as a superior sacrifice. The writer of Hebrews confidently declares the passing away of the laws related to our sin, specifically the Levitical priests offering animal sacrifices. We join him in this confidence, but recognize along with him, that the full reality of this is yet future. It will happen, to be sure. But it has not happened yet. Thus, the author of Hebrews speaks of the “present age,” in which we still sin and operate in the realm of shadows. At the same time, he claims the truth of “the age to come” and looks forward to our complete salvation. We will have new bodies with spiritual natures that always do God’s will. At that time, the old covenant and its regulations regarding sin are not cancelled, but are simply no longer relevant.
Together with the author of Hebrews, we long for this time with great expectation and confidence.
Conclusion
Let’s recap our journey through the book of Hebrews. The author writes to encourage his audience not to fall away from their faith in the Messiah. He begins by establishing the supremacy of Christ over all things. He is the Creator of the universe and is superior to the angels, to Moses, and to the Levitical priesthood. Simply put, there is nothing greater than Christ to turn to. He is above all things. If we forsake him, there is nothing left for us.
The author introduces Jesus as our great high priest, beginning in chapters five and six, and then more fully explains his priesthood in chapter seven. Jesus’ high priesthood is of the order of Melchizedek, not Levi. Using the Torah as his basis, the author shows that the priesthood of Melchizedek is superior to that of Levi, for it was Melchizedek who blessed Abraham, and Abraham tithed unto him (7:1-10).
The author then demonstrates the insufficiency of the Levitical priesthood to bring about perfection (7:11-14). The atonement through the animal sacrifices offered by the Levites was temporary and limited. In other words, the sacrifices could not bring a definitive end to sin, and thus awakened a longing in our hearts for an effectual sacrifice.
It is not that the Levitical priesthood failed at its purpose. Rather, it had a different purpose: not to bring perfection and an end to sin, but to temporarily deal with sin and point to the greater sacrifice of the Messiah.
The author of Hebrews spends considerable time establishing the validity of Jesus as high priest. He is not a Levitical priest, nor could he be, for Jesus is not a descendent of Aaron, and he does not function as a priest on earth, but rather a high priest in heaven (cf. 8:1-5). Therefore, there is a change in the law (7:12) because Jesus’ high priesthood is based on different criteria than the Levitical priesthood. Jesus’ priesthood is based on a greater requirement, that he has an indestructible life and lives forever as our high priest (7:15-19). Therefore the requirement that Jesus be from Levi is “set aside” as it relates to Christ, and a better hope of perfection is introduced.
Recall that God has not taken the Levitical priesthood and altered it so that now Jesus can somehow function as a high priest. The Levitical priesthood remains as it was, with its same purpose, to function as priests on earth during the present age, pointing to the work of Christ. God has not set aside or annulled the Levitical priesthood, but rather, has introduced Jesus as a high priest of a superior order.
The author of Hebrews continues to show the superiority of Jesus as high priest through the remainder of chapter seven, showing that Jesus is an eternal and effective high priest. Unlike the Levitical priests, he will never die and thus continually holds his office. Furthermore, he is sinless, and thus offered a perfect sacrifice, which is able to completely save us for all time.
Moreover, Jesus’ priesthood is superior because it is enacted on the better promises of the new covenant described in Jeremiah 31 (8:6-13). Under the new covenant, God’s laws will be written on our hearts and minds. We will have no need of teachers but will each know God intimately and fully, and he will remember our sins no more. The Levitical priesthood could not accomplish any of these things, nor was it designed to.
The author of Hebrews wrestles with the tension of the two priesthoods, the two covenants, and their place in history: we have received a sure hope of the new covenant promises based on the work of Christ, yet we are still on this earth and striving against our flesh. Thus, the old covenant is becoming obsolete and is ready to pass away, but it has not yet fully (8:13). We are in the “already-not yet” state, in which we have promises so sure, it is as if we have received them in full, but we have not. With the effective work of Christ, the inauguration of the new covenant has occurred, but the consummation of the new covenant is yet future.
For this reason, the author connects the “present age” with the earthly temple and its regulations (9:1-10). In other words, the law, including the Levitical priesthood and animal sacrifices, is still applicable at present, until a future age of reformation. The former deals with an external purification of the flesh (9:10,13), while the latter is able to bring purification of our spirits, in which we will be perfected and without sin (9:14). When Christ returns and ushers in the age of reformation, then we will receive the fullness of our salvation (9:28), and we will truly be sinless and perfect. Christ’s effective offering thus ultimately plays out in our receiving new, spiritual bodies. We will be cleansed of sin because we will be cleansed of a sinful nature.
In chapter ten, the author returns to the Jeremiah 31 passage for a second time. Unlike the animal sacrifices under the law, which can never take away sins, Jesus offered a single, effectual sacrifice, which perfected for all time those who are being sanctified (10:11-14). Under the new covenant promises, we will experience the full reality of this hope. We will truly be perfect, with God’s laws on our hearts and minds (10:16). God will remember our sins no more (10:17)—he will not act upon our sins because we will be without sin. This is the age of reformation that all of faith have looked forward to since the fall. This is the age of the fullness of the new covenant promises.
Under the new covenant, there is no longer any offering for sin (10:18), not because God has changed his law, for his Word is eternal, but because those specific laws will no longer be relevant. If we do not sin, there will be no need for sin offerings. He has done away with the first (animal sacrifices) in order to establish the second (doing God’s will) (10:9). The perfect doing of God’s will is established when Christ returns and we receive our new bodies, free of a sinful nature. Thus, the animal sacrifices are done away with because they will no longer apply to us.
The author is so confident of this future hope that he writes about it almost as if it were present. This is how people of faith throughout time have responded to God’s promises (Hebrews 11). Because of our sure hope, we can draw near to God with confidence. We have an abiding possession, a great reward in store, an eternal inheritance. Therefore, we press on to obtain that which has been guaranteed by Christ.
With these key ideas in mind, we are able to evaluate the traditional interpretation of Hebrews, which claims the Old Testament ceremonial laws ended when Christ offered himself on the cross as a superior sacrifice. The writer of Hebrews confidently declares the passing away of the laws related to our sin, specifically the Levitical priests offering animal sacrifices. We join him in this confidence, but recognize along with him, that the full reality of this is yet future. It will happen, to be sure. But it has not happened yet. Thus, the author of Hebrews speaks of the “present age,” in which we still sin and operate in the realm of shadows. At the same time, he claims the truth of “the age to come” and looks forward to our complete salvation. We will have new bodies with spiritual natures that always do God’s will. At that time, the old covenant and its regulations regarding sin are not cancelled, but are simply no longer relevant.
Together with the author of Hebrews, we long for this time with great expectation and confidence.
Bibliography
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Blaising, Craig A., Gentry, Kenneth L. Jr., and Strimple, Robert B. (1999). Counterpoints: Three Views on the Millennium and Beyond (ed. Darell L. Bock). Grand Rapids, MI: Zondervan.
Brown, Colin, ed. (1986). The New International Dictionary of New Testament Theology. (NIDNTT). Grand Rapids, MI: Zondervan.
Bruce, F.F. (1990). The New International Commentary on the New Testament: The Epistle to the Hebrews. Grand Rapids, MI: Eerdmans.
Cockerill, Gareth Lee. (2012). The New International Commentary on the New Testament: The Epistle to the Hebrews. Updated Vol. Grand Rapids, MI: Eerdmans.
Danker, F.W., ed. (2001). A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd ed. (BDAG). Chicago, IL: University of Chicago Press.
Ellingworth, Paul. (1993). The New International Greek Testament Commentary: The Epistle to the Hebrews, A Commentary on the Greek Text. Grand Rapids, MI: Eerdmans.
Fee, Gordon D. (1987). The New International Commentary on the New Testament: The First Epistle to the Corinthians. Grand Rapids, MI: Eerdmans.
Ladd, George Eldon. (1993). A Theology of the New Testament. Grand Rapids, MI: Eerdmans.
Lane, William L. (1991). Word Biblical Commentary: Hebrews 1-8, Vol. 47A. Grand Rapids, MI: Zondervan.
– (1991). Word Biblical Commentary: Hebrews 9-13, Vol. 47B. Grand Rapids, MI: Zondervan.
Neusner, Jacob, ed. (2005). The Babylonian Talmud: A Translation and Commentary, Vol. 91B. Peabody, MA: Hendrickson.
Schreiner, T.R. (1997). “Law.” Dictionary of the Later New Testament and its Developments. (ed. Ralph P. Martin and Peter H. Davids). Downer’s Grove, IL: InterVarsity Press.
Blaising, Craig A., Gentry, Kenneth L. Jr., and Strimple, Robert B. (1999). Counterpoints: Three Views on the Millennium and Beyond (ed. Darell L. Bock). Grand Rapids, MI: Zondervan.
Brown, Colin, ed. (1986). The New International Dictionary of New Testament Theology. (NIDNTT). Grand Rapids, MI: Zondervan.
Bruce, F.F. (1990). The New International Commentary on the New Testament: The Epistle to the Hebrews. Grand Rapids, MI: Eerdmans.
Cockerill, Gareth Lee. (2012). The New International Commentary on the New Testament: The Epistle to the Hebrews. Updated Vol. Grand Rapids, MI: Eerdmans.
Danker, F.W., ed. (2001). A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3rd ed. (BDAG). Chicago, IL: University of Chicago Press.
Ellingworth, Paul. (1993). The New International Greek Testament Commentary: The Epistle to the Hebrews, A Commentary on the Greek Text. Grand Rapids, MI: Eerdmans.
Fee, Gordon D. (1987). The New International Commentary on the New Testament: The First Epistle to the Corinthians. Grand Rapids, MI: Eerdmans.
Ladd, George Eldon. (1993). A Theology of the New Testament. Grand Rapids, MI: Eerdmans.
Lane, William L. (1991). Word Biblical Commentary: Hebrews 1-8, Vol. 47A. Grand Rapids, MI: Zondervan.
– (1991). Word Biblical Commentary: Hebrews 9-13, Vol. 47B. Grand Rapids, MI: Zondervan.
Neusner, Jacob, ed. (2005). The Babylonian Talmud: A Translation and Commentary, Vol. 91B. Peabody, MA: Hendrickson.
Schreiner, T.R. (1997). “Law.” Dictionary of the Later New Testament and its Developments. (ed. Ralph P. Martin and Peter H. Davids). Downer’s Grove, IL: InterVarsity Press.