Through the Book of Hebrews—Exploration and Discussion:9:15-28

The writer of Hebrews is continuing to develop the sacrifice of Christ to redeem people from the bondage of sin. Through Christ we have an eternal inheritance. The author explains that this was/is only possible because of Christ’s death.

Grab your Bible and read 9:15-28, then come back and walk through verse by verse. Remember we use the New International Version, unless otherwise noted.

v. 15 “For this reason” (What reason?) could be referencing back to v. 14, Christ mediates the new covenant because “the blood of Christ… cleanse[s] our consciences from acts that lead to death, (or “dead works”) so that we may serve the living God!” In addition, looking forward, “Christ is the mediator of a new covenant, that those who are ‘called’ may receive the ‘promised’ eternal inheritance.”

Who makes the initiative so that we may receive the promise?

We will see that the covenant-testament was initiated by God; there was no negotiation in which God talks things over with people to come to a mutual agreement. Only God lays down the terms.

The meaning of covenant and testament is captured in one Greek word diatheke, which “denotes something like an authoritative laying down of what is to be done and is the normal word for a last will and testament. But it is also suited to covenants God makes with people” (Morris, 1981).

What does “called” imply about salvation?

Salvation is initiated by the call of God for one to come to Jesus as Savior. This is accomplished by God alone. However, I think it is theologically accurate to say we have a choice whether or not to be obedient and trust God with our lives once salvation has occurred. Paul makes it clear that we struggle, but we do have a choice whether or not to nurture our relationship with our Lord.

What are some practical ways we nurture our relationship with God? Through accountability relationships that are Christ centered? How about group process that examines the Scripture? What about being committed to a Church Body?

How do you know whether or not you’ve been called by God?

I would say that one is called by God unto salvation through Jesus if the questions like the ones above and follow are considered important. Is there a desire to live for God in every area of life? Do you recognize you don’t deserve God’s grace, but you cry out for mercy and want to really know God? Maybe you’ve said, like the father of the boy with an evil spirit in Mark 9:24, “I do believe, help me overcome my unbelief.” Obviously, those not called by God are not concerned about these types of questions.

How would others know you are called by God unto salvation through Jesus Christ?

The fruit of your life? The content of your speech? Out of the mouth the heart speaks?

What is the implication of the word “eternal?”

Once you have been called, there is no ending or reversing God’s promise of eternal life.

What is our eternal inheritance?

Our eternal inheritance is life in heaven for eternity and an ongoing fellowship/relationship with our living God now and forever! This was made possible through our sovereign God and continues to be realized by all who God draws to Christ.

v. 15b The writer views Christ’s death as a _______________ to set them ____________ from the sins committed under the first covenant.

We have learned that animal sacrifices could not redeem or take away sins. The sacrifices were only a shadow pointing to the ultimate sacrifice that is Christ. Christ’s sacrifice brought healing to broken relationships with God due to unbelief and disobedience under the old covenant. So too, under the new covenant, Rayburn (1989) wrote, “By the payment of his own life, Christ has delivered those whom God is calling to salvation from the guilt and the power of unbelief and disobedience which alienate them from God” (pg. 1142).

v. 16-17 . Pett discusses the dynamic of the covenant-testament:

“For where a covenant-testament (diatheke) is, there must of necessity be the death of him that made it. For a testament is of force where there has been death, for it never avails while he who made it is alive.’ Thus having brought out that the new covenant was, as far as God is concerned, a ‘covenant-testament’ he stresses again that it was more than a covenant. It was an unconditional God-to-man covenant (diatheke), with God the Benefactor and man the beneficiary, because it referred to what God had covenanted to bring about, and it was a testament (diatheke) because from the very beginning its bringing about was, in God’s purposes, linked to the death of the Covenantor. Such a covenant testament thus necessarily involves the death of the One Who made it, without which it could not come into force. The further implication here is that God has in the covenant given all things to His Son (John 3.35; 13.3; 16.15; 17.10), Who has therefore become the covenantor as well as the mediator, and that He must die in order for the covenant to come into force because of the special nature of the covenant as a covenant-testament.”

v. 18 So, the author emphasizes “…without blood” it took death and shedding of blood (animal sacrifices) for the first covenant to be realized.

v. 19-22 We see that God spoke through Moses, proclaiming the terms and conditions of the covenant. Morris (1981) writes, “he made plain the requirements the covenant laid on the people so they were left in no doubt as to what covenant membership demanded of them. They were now God’s people, and that meant they must obey God’s laws.”

Moses also performed certain ritual actions. We learned in v. 13 that blood was used for ceremonial cleansing. Here the writer emphasizes the importance of the shedding of blood in the first covenant and the commencement of the superior New Covenant.

v. 23 The tabernacle—two tents: Holy of Holies and the Most Holy Place, the copies of the reality in heaven had to be purified with the blood of the animal sacrifices.

What is meant by “but the heavenly things themselves with better sacrifices than these?”

Morris (1981) said, “On the whole, it seems best to recall that in the NT there are references to ‘the spiritual forces of evil in the heavenly realms’ (Eph. 6:12).” Moreover, 1 Cor 2:8, Rom 8:38-39, “Such references seem to indicate wickedness beyond this earth. And, when Christ performed his atoning work, he ‘disarmed the powers and authorities…triumphing over them on the cross (Col 2:15).”

v. 24 Christ entered_____________ itself, now to appear _______ _______ in God’s presence.

v. 25-26 In contrast to the high priest who entered the Most Holy Place with ___________ not his own, how often? Christ enters heaven “once for all at the end of the ages to do away with sin by the sacrifice of ___________.” (cf. Col 1:20). “end of the ages” probably is best understood as “The Messianic Age has come—the age that all the preceding ages have led up to”
(Morris).

v. 27 We are all destined to physically die “once.” However, this is not the complete and final end. Physical death is more serious than the saying, “we live and then we die” because after death comes judgment for the sinner who isn’t redeemed through Christ.

v. 28 Christ was sacrificed “once” to take away our sins; he will appear a second time to bring _____________ for those who are ___________ for Him.

Why does the writer say, “not to bear sin?”

God came in Christ initially as our Savior from eternal death because of sin, which was accomplished on the cross. Today is the day of salvation through Christ! However, the second advent is not for the purpose of redemption.

In reference to, “to bring salvation to those who are waiting for him.” Morris writes, “There is a sense in which salvation has been brought about by Christ’s death. But there is another sense in which it will be brought to its consummation when he returns.”

In theological circles salvation is referred to in three phases so to speak: We are initially saved, we are being saved from sinfulness everyday, and we will be saved at the second advent of Christ.

Who is the writer of Hebrews referring to here? At this point (v. 28), the writer is concerned with those who are Christians, those redeemed through the sacrifice of Christ.

What does it mean to be waiting for Him? Jn 14:2-3; 2 Tim 4:8; Rev 22:20; James 5:7-8; Matt 25:10. 13-46; Lk 12:35-37;

Are we truly waiting for Jesus? How is this manifested in our daily life? Our attitude? Our behavior? Our relationships? Our Prayer life? Our Bible study?

Persevere through Christ- A co-participation toward maturity!

References:

Evangelical Commentary on the Bible (1989) Elwell, W. A. (ed).
Expositor’s Bible Commentary (1981) Frank Gaebelein (ed)
Pett, Peter; http://www.angelfire.com/planet/lifetruth/hebrews2.html