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.
Chapter 12
Chapter 12 encourages us to live in light of what was just shared in chapter 11 – that we have a great cloud of witnesses who have endured immense difficulty and pressed on in faith, not having yet received the promise but believing in full assurance that they would. So we too must run with endurance, not giving up, never turning back to life before we knew Jesus, knowing that we too will receive what has been promised to us if we endure to the end.
Chapter 12
Chapter 12 encourages us to live in light of what was just shared in chapter 11 – that we have a great cloud of witnesses who have endured immense difficulty and pressed on in faith, not having yet received the promise but believing in full assurance that they would. So we too must run with endurance, not giving up, never turning back to life before we knew Jesus, knowing that we too will receive what has been promised to us if we endure to the end.
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).
Our example of perseverance is ultimately Jesus himself. We are to consider what he endured and how he is now seated at the right hand of the Father. His example encourages us so that we will not grow weary amidst persecution.
In 12:5-11, the author reminds us that all sons receive discipline and training from their fathers, and so God as a good father disciplines us because he loves us. While the discipline may seem painful in the moment, it later yields the fruit of righteousness. The author’s purpose is again to encourage his readers to endure their painful trial instead of turning away from the Messiah. He continues,
In 12:5-11, the author reminds us that all sons receive discipline and training from their fathers, and so God as a good father disciplines us because he loves us. While the discipline may seem painful in the moment, it later yields the fruit of righteousness. The author’s purpose is again to encourage his readers to endure their painful trial instead of turning away from the Messiah. He continues,
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).
We can hear the author urging his readers, “Do not give up! The trial is hard but it will yield such a reward. Press on! If you turn back, you will not obtain your inheritance!”
In 12:18 and again in 12:22, we come to the last two uses of “draw near” (proserchomai) in Hebrews, a verb we are quite familiar with by now as it has already been used five times before this point. In chapter 12 the ESV translates proserchomai as “come.”
In 12:18 and again in 12:22, we come to the last two uses of “draw near” (proserchomai) in Hebrews, a verb we are quite familiar with by now as it has already been used five times before this point. In chapter 12 the ESV translates proserchomai as “come.”
For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” Indeed, so terrifying was the sight that Moses said, “I tremble with fear.” But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel (12:18-24, emphasis ours).
The first use of “come” in verse 22 tells what we have not come to. The author alludes to a specific event: the giving of the law at Sinai, as recorded in Exodus 20:18-21. He is referencing a specific moment in history – albeit a terrifying moment – and his point is that we were not present there. We didn’t see the fire, or hear the trumpet and God’s awesome voice. Rather, what we have come to is Mount Zion (verse 25). Contextually this is not the physical mountain in Jerusalem, but rather the heavenly Jerusalem, as specified in the same verse.
Some interpret these verses to mean that since we have not come to Mount Sinai, then we no longer should obey the commandments given at Sinai, i.e. the Mosaic Law. Is this what the author is trying to say? What point is he making?
Commentators agree that the author is using an a fortiori comparison, which is Latin for “from the stronger” (Ellingworth, 137). This is also known as a “lesser to greater” argument, in which the writer argues from a lesser to a greater situation, arguing that if the lesser is the case, how much more will the greater be the case. For this reason, it is also sometimes referred to as a “how much more” argument. If something can be affirmed in the lesser scenario, then it can be affirmed in the greater scenario with even more force. This is a very common argument in the book of Hebrews. The author has already used it in 2:1-4; 9:13-14; 10:26-31, and 12:9, and he employs it again here.
Before examining the a fortiori comparison in the passage, let’s consider some examples.
An Everyday Life Example:
If I do not trust you to take care of my dog, I will not trust you to take care of my children.
Lesser Scenario: You are not to be trusted with my animal.
Greater Scenario: How much more will I not trust you with my children.
We find a fortiori comparisons not just in Hebrews but throughout the Bible.
Some interpret these verses to mean that since we have not come to Mount Sinai, then we no longer should obey the commandments given at Sinai, i.e. the Mosaic Law. Is this what the author is trying to say? What point is he making?
Commentators agree that the author is using an a fortiori comparison, which is Latin for “from the stronger” (Ellingworth, 137). This is also known as a “lesser to greater” argument, in which the writer argues from a lesser to a greater situation, arguing that if the lesser is the case, how much more will the greater be the case. For this reason, it is also sometimes referred to as a “how much more” argument. If something can be affirmed in the lesser scenario, then it can be affirmed in the greater scenario with even more force. This is a very common argument in the book of Hebrews. The author has already used it in 2:1-4; 9:13-14; 10:26-31, and 12:9, and he employs it again here.
Before examining the a fortiori comparison in the passage, let’s consider some examples.
An Everyday Life Example:
If I do not trust you to take care of my dog, I will not trust you to take care of my children.
Lesser Scenario: You are not to be trusted with my animal.
Greater Scenario: How much more will I not trust you with my children.
We find a fortiori comparisons not just in Hebrews but throughout the Bible.
Old Testament Examples:
If the righteous is repaid on earth, how much more the wicked and the sinner! (Proverbs 11:31)
The sacrifice of the wicked is an abomination; how much more when he brings it with evil intent (Proverbs 21:27).
And the LORD said, “You pity the plant, for which you did not labor, nor did you make it grow, which came into being in a night and perished in a night. And should not I pity Nineveh, that great city, in which there are more than 120,000 persons who do not know their right hand from their left, and also much cattle?” (Jonah 4:10-11)
New Testament Examples:
[Jesus] said to them, “Which one of you who has a sheep, if it falls into a pit on the Sabbath, will not take hold of it and lift it out? Of how much more value is a man than a sheep! So it is lawful to do good on the Sabbath” (Matthew 12:11-12).
“Consider the lilies, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass, which is alive in the field today, and tomorrow is thrown into the oven, how much more will he clothe you, O you of little faith!” (Luke 12:27-28)
He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? (Romans 8:32)
For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree (Romans 11:24).
These are just a few biblical examples, not to mention the many listed above found in the book of Hebrews. Now let’s look at our specific passage.
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).
The author argues that, though we were not present at the awesome event when the law was given at Sinai, we have come to something even more awesome! Even greater and more serious and awe-inspiring than the Exodus 20 account is the heavenly Jerusalem that we have been brought to. So, if those who turned away from God after Sinai did not escape judgment, how much more (a fortiori argument) will we not escape judgment if we now choose to turn away from Jesus, rejecting him. At Sinai the earth was shaken; but when God speaks again, both the heavens and the earth will be shaken! As Ellingworth comments, “God’s people now must be still holier than in the days of Moses, because they stand in a yet holier place than Sinai” (670).
The author is not trying to tell us we no longer have to obey the commandments given to Moses. He is simply not addressing that here. Rather, he is once again admonishing his readers that they must not turn away from Jesus, for what they have come to is far more serious and awesome than the giving of the law at Sinai. They must stand firm in their walk of faith and “offer to God acceptable worship, with reverence and awe, for our God is a consuming fire” (12:28b). This is wholly consistent with the overall message of the book of Hebrews: do not turn back to life without Jesus.
Chapter 13
The author opens chapter 13 with several imperatives for how the readers should be living. They should practice brotherly love (1), show hospitality (2), remember those in prison and those who are mistreated (3), remain faithful in marriage (4), and stay free from the love of money (5a). He reminds the readers of the promise that God will never leave them or forsake them, so they have nothing to fear (5b-6).
In verse 7, he tells his readers to look to their teachers as examples: “Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.” They are to look to these teachers as examples – we can infer that such teachers have endured difficulties and remained true to Jesus, and so the readers should do likewise.
We then move into one more passage that seems to suggest the law and specifically the animal sacrifices are done away with:
The author is not trying to tell us we no longer have to obey the commandments given to Moses. He is simply not addressing that here. Rather, he is once again admonishing his readers that they must not turn away from Jesus, for what they have come to is far more serious and awesome than the giving of the law at Sinai. They must stand firm in their walk of faith and “offer to God acceptable worship, with reverence and awe, for our God is a consuming fire” (12:28b). This is wholly consistent with the overall message of the book of Hebrews: do not turn back to life without Jesus.
Chapter 13
The author opens chapter 13 with several imperatives for how the readers should be living. They should practice brotherly love (1), show hospitality (2), remember those in prison and those who are mistreated (3), remain faithful in marriage (4), and stay free from the love of money (5a). He reminds the readers of the promise that God will never leave them or forsake them, so they have nothing to fear (5b-6).
In verse 7, he tells his readers to look to their teachers as examples: “Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.” They are to look to these teachers as examples – we can infer that such teachers have endured difficulties and remained true to Jesus, and so the readers should do likewise.
We then move into one more passage that seems to suggest the law and specifically the animal sacrifices are done away with:
Jesus Christ is the same yesterday and today and forever. Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them. We have an altar from which those who serve the tent have no right to eat. (13:8-10).
It is helpful to read this in light of Hebrews as a whole. The author has already spent a considerable amount of time showing that the current Levitical system is for this earth, is ready to pass away, and will one day be obsolete (8:13). In contrast, the promises of the new covenant are eternal because the work of Christ is eternally efficacious (9:12). The work of Christ is lasting and eternal, just as he is unchanging – the same yesterday, today, and forever (13:8). Unlike the Levitical system, he remains forever.
With this in mind, the author reminds his first-century readers that their focus should not be on the earthly temple, including its foods (i.e. the animal sacrifices) because they are limited to this earthly life. A time is coming when this earth and all things related to it, including the earthly temple, will pass away. Believers will have new, sinless natures and bodies with no need for the earthly tabernacle. Rather, we should focus on the heavenly altar, which strengthens us by grace because it is based on the permanent, lasting work of Christ on our behalf. Recall that the one does not replace the other, but rather that they have different locations, purposes, and time frames. The earthly priesthood and its sacrifices are for this earth and point to the eternal priesthood of Christ. His heavenly priesthood is far superior to the earthly and will remain forever.
Within this comparison, the author reminds his readers to endure suffering, just as Jesus did. We are to bear the reproach that he endured:
With this in mind, the author reminds his first-century readers that their focus should not be on the earthly temple, including its foods (i.e. the animal sacrifices) because they are limited to this earthly life. A time is coming when this earth and all things related to it, including the earthly temple, will pass away. Believers will have new, sinless natures and bodies with no need for the earthly tabernacle. Rather, we should focus on the heavenly altar, which strengthens us by grace because it is based on the permanent, lasting work of Christ on our behalf. Recall that the one does not replace the other, but rather that they have different locations, purposes, and time frames. The earthly priesthood and its sacrifices are for this earth and point to the eternal priesthood of Christ. His heavenly priesthood is far superior to the earthly and will remain forever.
Within this comparison, the author reminds his readers to endure suffering, just as Jesus did. We are to bear the reproach that he endured:
For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. So Jesus also suffered outside the gate in order to sanctify the people through his own blood. Therefore let us go to him outside the camp and bear the reproach he endured. For here we have no lasting city, but we seek the city that is to come. Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God (13:11-16).
Again, there is a contrast between what is temporary and what is lasting. We can endure suffering because we seek the eternal city that is to come. Our present state will pass away. Our response is to offer to God right sacrifices that please him – that is, praising him at all times, acknowledging Jesus (as opposed to denying and turning away from him), and doing good to others. These are the sacrifices with eternal repercussions. This does not mean that animal sacrifices are gone and done, but simply that they are limited to this earth and will pass away, and the focus should be on what is eternal.
The author continues with a few closing remarks and requests for prayer, and then gives this blessing:
The author continues with a few closing remarks and requests for prayer, and then gives this blessing:
Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen (13:20-21).
Within this blessing, the same themes emerge: Jesus is worthy of our lives, and the covenant we are a part of through him is eternal. We have a sure hope, and so we press on to obtain that which he has promised to us, and he equips us along the way, helping us to endure as we make our steady journey to the eternal city, the heavenly Jerusalem.
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 four, five, and six, and then more fully explains his priesthood in chapter seven. As our high priest, Jesus is able to represent us because he is fully human. He can help us through our trials and temptations, having endured them himself. Through him, we can draw near to the throne of grace to receive mercy. 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.
In the last couple chapters of his letter, the author continues to admonish his readers to press on in faithfulness. He reminds them of the seriousness of the event at Sinai when God gave the law, and stresses that our coming to Mount Zion, the heavenly Jerusalem, is far more serious. Therefore, we should not turn away from Jesus but endure any difficulty that comes our way.
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 that the laws related to sin will pass away, 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 four, five, and six, and then more fully explains his priesthood in chapter seven. As our high priest, Jesus is able to represent us because he is fully human. He can help us through our trials and temptations, having endured them himself. Through him, we can draw near to the throne of grace to receive mercy. 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.
In the last couple chapters of his letter, the author continues to admonish his readers to press on in faithfulness. He reminds them of the seriousness of the event at Sinai when God gave the law, and stresses that our coming to Mount Zion, the heavenly Jerusalem, is far more serious. Therefore, we should not turn away from Jesus but endure any difficulty that comes our way.
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 that the laws related to sin will pass away, 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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Arnold, Bill T. NIDOTTE, s.v. “ק,” 3:973.
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.
Mounce Greek Dictionary (MGD). s.v. “προσέρχομαι,” paragraph 12545.
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.
Arnold, Bill T. NIDOTTE, s.v. “ק,” 3:973.
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.
Mounce Greek Dictionary (MGD). s.v. “προσέρχομαι,” paragraph 12545.
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.