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Hebrews 9:1-14 · Providence Baptist Church - Sermons

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Our text for this morning is Hebrews chapter 9 verses 1 through 14.
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Before I lead us in reading it, I want to remind you, beloved, that this is God's word to us.
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It was written for His glory and our good.
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We would all do well to listen to it in order to believe its promises and to obey its commands.
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Hebrews chapter 9 verse 1 and following.
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Now even the first covenant had regulations for worship and an earthly place of holiness.
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For a tent was prepared, the first section in which were the lampstands and the table and the bread of presence.
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It is called the holy place.
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Behind the second curtain was a second section called the most holy place,
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having the golden altar of incense and the ark of the covenant covered on all sides with gold,
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in which was a golden urn holding the manna and Aaron's staff that budded and the tablets of the covenant.
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Above it were the cherubim of glory overshadowing the mercy seat.
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Of these things we cannot now speak in detail.
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These preparations having thus been made, the priests go regularly into the first section,
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performing their ritual duties.
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But into the second only the high priest goes, and he but once a year, and not without taking blood,
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which he offers for himself and for the unintentional sins of the people.
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By this the Holy Spirit indicates that the way into the holy places is not yet opened
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as long as the first section is still standing, which is symbolic for the present age.
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According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper,
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but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.
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But when Christ appeared as a high priest of the good things that have come,
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then through the greater and more perfect tent, not made with hands, that is, not of this creation,
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He entered once for all into the holy places,
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not by means of the blood of goats and of calves, but by means of His own blood,
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thus securing an eternal redemption.
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For if the blood of goats and bulls and the sprinkling of defiled persons with the ashes of a heifer
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sanctify for the purification of the flesh,
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how much more will the blood of Christ,
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who through the eternal Spirit offered Himself without blemish to God,
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purify our conscience from dead works to serve the living God.
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This morning's text is all about the penal substitutionary atonement of Jesus Christ.
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This doctrine, though rarely mentioned in these terms,
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is considered weekly in our gatherings,
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and I hope that it's treasured and pondered by each of you daily.
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It is the very core of the Christian faith.
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We have no justification, no redemption, no adoption,
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no sanctification, no future glorification
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without the penal substitutionary atonement of Jesus Christ.
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Penal substitutionary atonement is the doctrine that states
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that when Jesus died on the cross,
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He took the wrath of God,
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the penalty, penal of God,
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due our sin,
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was ours to bear because of our sin,
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thus the substitutionary,
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He died in our place,
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and in so doing,
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He appeased the wrath of God for our sin.
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The atonement.
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Penal substitutionary atonement.
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This is central truth.
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Everything else Christians believe
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falls apart without it.
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And you remember,
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if you've been with us,
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that this little church,
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this little Hebrew church,
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had been suffering for a belief in this Christ.
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They had been tempted to go back to Judaism.
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Back to the Aaronic priesthood
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and all that it included.
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All of its rites and rituals.
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They were tempted to think,
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isn't that an acceptable worship of God?
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Isn't it sufficient for us?
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And the author of Hebrews
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is altogether and in many ways saying,
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no, absolutely not.
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And here he brings it kind of to a head,
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as he says.
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This central theme.
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As he states this reality
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that Christ died in our stead.
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I suppose this is why Paul states
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in 1 Corinthians 2,
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the first two verses.
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He says,
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And when I came to you, brothers,
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did not come proclaiming to you
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the testimony of God
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with lofty speech or wisdom.
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For I decided to know nothing among you
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except Jesus Christ
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and Him crucified.
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Now,
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at a first reading of 1 Corinthians 2,
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verses 1 and 2,
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you'd think,
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Paul, you didn't teach them anything else?
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Doesn't the resurrection
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have great bearing on their faith?
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Absolutely, it does.
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I believe what Paul is trying to say
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is that I came and I taught you
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the central doctrine
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and the things that flow out of it.
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But simply,
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the central doctrine.
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Penal substitutionary atonement.
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Christ died in our place.
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Charles Spurgeon once said,
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and this quotation is on your bulletin,
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I believe that if I should preach to you
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the atonement of our Lord Jesus
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and nothing else,
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twice every Sabbath day,
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my ministry would not be unprofitable.
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And he went on to say,
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perhaps it might be more profitable
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than it is.
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Central doctrine.
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The death of Christ
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on our behalf.
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And so I want to consider that a bit this morning
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as we look at these first 14 verses.
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But to get there,
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to consider the adequacy
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of what Christ accomplished on the cross,
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we need to first consider
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the inadequacy of the Old Covenant.
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We've talked about this a bit
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over the past weeks.
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Keep in mind that this was a letter written
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and it would have been read all together,
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all at one time.
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And we've broken it up into very small,
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digestible pieces.
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I hope that the theme
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of the inadequacy of the Old Covenant
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is not growing tired to you
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because it's helping us to understand
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in greater measure,
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greater clarity,
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the adequacy of the New Covenant.
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And so that's our simple outline
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this morning for the text.
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Number one,
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the inadequacy of the Old Covenant.
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And number two,
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the adequacy of the New Covenant.
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But before we get into these two points,
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I think we need to talk a little bit
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about the tabernacle
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and tabernacle worship.
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The last part of verse 5,
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the author of Hebrews says,
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of these things,
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we cannot now speak in detail.
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Why not?
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He had somewhere he was going
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with this letter.
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He's bringing them along to a point
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and they already knew the details.
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These are Hellenistic Jews,
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Greek-speaking Jews.
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They have been part of this practice,
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this type of worship.
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They were most likely much more familiar
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with their Old Testament,
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their Scripture of the day,
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than we are today.
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And so I think,
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and we don't have a lot more time,
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but I think this morning
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it would be good for us
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to take a few moments
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to consider the tabernacle
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and tabernacle worship.
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In order to do so,
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Kent Hughes,
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who wrote a wonderful commentary
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on the book of Hebrews,
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I've been using it much,
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wrote some really nice,
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succinct summaries to this end.
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And I'm just going to read those to you.
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I think his words will serve you
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better this morning than mine.
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So I want to read just a bit to you
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about first the tabernacle.
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He writes,
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Israel's tabernacle
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was a portable tent shrine
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that was always situated
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at the geographical heart of Israel,
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with all the tribes camped around it
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in designated orderly formation.
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Approaching the tabernacle,
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one first would see
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the white linen walls
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of the court of the tabernacle,
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which formed an enclosure
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150 feet long
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and 75 feet wide.
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The uniform whiteness
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of the enclosure's walls
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broadcast the holiness
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of its function.
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When a worshiper entered the courtyard,
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he was immediately in front
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of the altar of burnt offering,
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a large bronze altar
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with a horn at each
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of its four corners
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to which offerings could be tied.
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This was as far as the layman
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could come.
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And it is the place
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where he laid his hands
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on the head of the sin offering.
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Behind the altar
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and a little to the right
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stood the bronze laver,
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which is like a big wash basin
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with spouts that water
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would come out of.
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A wash basin
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for the exclusive use
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of the priests,
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which, if neglected,
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imperiled their lives.
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They had to be purified
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upon coming in.
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Directly behind the laver
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was the tabernacle,
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a flat-roofed oblong tent
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15 feet in height and width
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and 45 feet long.
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It was covered with three layers.
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The first consisted
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of gorgeous woven tapestries
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of blue, purple,
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and scarlet yarns and linen,
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which was then overlaid
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with two layers of animal skins.
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Inside, the tabernacle
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was divided into two rooms
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by an ornate veil
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woven of the same colors
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along with gold
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and embroidered with cherubim.
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The veil was supported
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by four golden columns
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set on silver bases.
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The first outer room
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was called the holy place,
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and the second inner compartment,
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the most holy place,
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or holy of holies.
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And the author of Hebrews
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gives some very brief explanation
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of these two rooms,
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beginning in verse 1.
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Now, even the first covenant
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had regulations for worship
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and an earthly place
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of holiness.
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He goes on to explain,
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For a tent was prepared,
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the first section
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in which were the lampstands
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and the table
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and the bread of the presence
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is called the holy place.
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I just mentioned
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in Kent Hughes' commentary, right?
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And there's some things in there,
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and we won't get into
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the significance
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of each of those things
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and what they represented
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this morning,
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but very careful instruction
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was given.
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All of it aimed at
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the people understanding
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the great carefulness
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by which they were
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to approach God.
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The weightiness
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of their sinfulness
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and the way
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that it separated them
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from God.
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Verse 3,
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Behind the second curtain
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was a second section
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called the most holy place.
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Having the golden altar
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of incense.
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And an interesting point here,
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the altar of incense,
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if you go and read
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in, say, the book of Numbers
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and you hear that this was
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in the holy place,
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it was,
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but it stood just outside
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the passageway
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into the most holy place.
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It belonged to the holy of holies,
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although it sat outside
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of the holy of holies.
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And the ark of the covenant
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covered on all sides
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with gold,
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in which was a golden urn
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holding the manna,
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and Aaron's staff
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that budded,
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and the tablets
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of the covenant.
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All of this
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was contained within.
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Verse 5,
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Above it were the cherubim
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of glory,
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right?
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Part of the ark,
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the statues that were created,
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overshadowing
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the mercy seat.
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And it was in this place
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that God tabernacled
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with His people.
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His visible glory
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dwelt inside
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of this place.
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Both representing
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that God dwelt
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amongst His people
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and
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that there were
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reasons that they were
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separated
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from Him.
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So this is the tabernacle.
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This is what He's referring to
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in our text
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in Hebrews.
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Then,
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verses 6 and 7,
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we see that there's a
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form and order
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for the tabernacle
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worship.
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Let me read a bit
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to you again
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from Kent Hughes.
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When you have a feel
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for the tabernacle,
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you can begin to appreciate
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its worship.
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Its daily worship
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was continual.
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It's happening
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all the time.
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Worshippers brought
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their sacrifices
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to the great bronze altar
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in the outer courtyard
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one after another.
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Week by week,
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priests were chosen
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by lots,
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like casting lots,
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for the high honor
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of their career
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to serve
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in the first room,
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the holy place.
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There they tended
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to the seven lampstands
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morning and evening,
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keeping them full-flamed
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and stoked the coals
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on the altar of incense
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upon which they dropped
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handfuls of incense,
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filling the room
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with a delicious cloud.
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Weekly,
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they exchanged
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the bread with fresh
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and then were privileged
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to partake
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of the sacred loaves.
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But none even dared
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to glance
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into the most holy place
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on pain of death.
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They had no access
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whatsoever.
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Ministry in the Holy of Holies
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was the domain
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of the high priest
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and only once a year.
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And what a day it was.
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During New Testament times,
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the high priest
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underwent rigorous
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preparations for that day.
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Seven days before
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the Day of Atonement,
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the priest left home
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and stayed day and night
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in the temple.
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During the week,
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he practiced what he would do
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on that great day
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so that he would make
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no mistake
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at the pain of death.
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Right?
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He went through
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the rehearsal of it
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to make sure he got it
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just right.
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He was especially cautious
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not to come close
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to anything
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that would make him
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ceremonially unclean.
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Then on the morning
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of the Day of Atonement,
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the high priest
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offered a burnt offering.
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Following this,
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he ritually bathed
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his entire body
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and then,
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instead of putting on
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his traditional
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gorgeous robes,
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donned a sacred
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white linen tunic
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along with white
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undergarments
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and a white sash
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and white turban,
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thus symbolizing
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that he was free
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from defilement.
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Next,
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he placed his hands
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on the head of a bull,
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selected as a sacrifice
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for his own sins
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and those of his family
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and he prayed this,
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O God,
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I have committed iniquity,
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transgressed,
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and sinned before thee.
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I and my house,
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as is it written
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in the law
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of thy servant Moses,
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for on this day
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shall atonement
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be made for you
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to cleanse you
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from all your sins
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shall you be clean
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before the Lord.
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And they answered
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after him,
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blessed be the name
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of the glory
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of his kingdom
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forever and ever.
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Then,
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leaving the bull
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for a few moments,
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he turned to two goats
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nearby and chose
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lots over them.
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One was designated
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for Jehovah
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and the other
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for Azazel,
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the scapegoat.
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A piece of crimson wool
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was tied to the horns
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of the scapegoat
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and a thread
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was bound around
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the goat
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to be slaughtered.
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Then the goats
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were left
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standing together.
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The high priest
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now turned to the bull
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and sacrificed it.
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Next,
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he filled a censer
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with burning coals
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from the altar
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of burnt offerings
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and entered
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the Holy of Holies
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where he poured
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two handfuls
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of incense
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on the coals
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so that a cloud
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of incense
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covered the mercy seat.
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This done,
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he exited,
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obtaining some
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of the bull's blood
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which he then sprinkled
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on the mercy seat
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and then seven times
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on the ground
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before the cover.
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After this,
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he sacrificed the goat
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designated for Jehovah
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and performed
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the same ritual
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in the Holy of Holies.
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Upon emerging,
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he mixed the blood
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of the bull
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and the goat,
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put it on the horns
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of the altar
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and sprinkled the altar
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seven times
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to consecrate it
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from the uncleanliness
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of the Israelites.
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Then came
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the patently joyous
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part of the day's ceremonies.
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The priest laid both hands
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on the head
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of the live goat
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and confessed
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all the iniquities
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of the people of Israel
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and all their transgressions,
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all their sins
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and he shall put them
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on the head
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of the goat.
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That's from Leviticus 16.21.
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The goat was then led away
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into the desert
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amidst the jeering
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of the people.
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Bear our sins
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and be gone.
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After this,
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the high priest
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put off his white garments,
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bathed again,
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arrayed himself
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in his gorgeous robes
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and completed
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the burnt offerings
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of the bull
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and the goat
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plus other offerings.
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The remains
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were carried
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outside the camp
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and burned.
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And all along
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on this day
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of atonement,
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people waited
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with bated breath.
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The one man,
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the one time of year
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who gets to enter
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into the presence
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of God
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and make this sacrifice
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on this day
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of atonement,
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will he do it right?
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Will he survive
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in the presence
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of God
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as he makes
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this sacrifice
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on our behalf?
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It was a tense day
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until finally
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the high priest emerges
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and sends away
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the scapegoat
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and then there was
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great rejoicing
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and celebration
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to be had.
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I want to draw
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your attention
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to something
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in verse 7.
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The high priest
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goes
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and he makes
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offering for himself
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and for the
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unintentional sins
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of the people.
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Just note
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the great mercy
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of God
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to the Israelites.
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Ways being made
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for them
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to make sacrifice
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for their sin
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all throughout the year
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and God
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makes a way
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for their
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unintentional sins
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to also
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be forgiven.
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This day of atonement
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was so incredibly
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significant
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to Jewish worship
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of God
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but
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it was inadequate.
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It was inadequate.
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It was a divinely
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instructed
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dress
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rehearsal
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because this
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had to be repeated
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again
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and again
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and again
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and again.
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It was meant
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to show them
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something greater.
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A greater sacrifice.
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A higher priest
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who would come
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and make
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a final
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atoning
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for all the people
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who belonged
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to God.
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The mosaic
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worship
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this tabernacle
20:11
worship
20:11
was a sort
20:13
of parable
20:14
in action.
20:16
as they observed
20:18
this
20:18
bloody affair
20:20
they were meant
20:21
to be drawn
20:22
to
20:23
a greater
20:24
more sufficient
20:25
sacrifice
20:26
for them.
20:29
So let's look
20:30
a little bit
20:30
further
20:30
at the
20:31
inadequacy
20:32
of the
20:33
old
20:34
covenant.
20:36
First
20:36
the old
20:37
covenant
20:37
had
20:38
limited
20:39
access.
20:41
Limited
20:42
access.
20:43
And you see
20:43
this in
20:44
verse 6
20:45
and through
20:45
the first
20:46
part
20:46
of
20:47
verse 9.
20:49
All these
20:50
preparations.
20:51
All these
20:51
things going
20:52
about.
20:53
First
20:54
that priests
20:54
had to
20:55
make
20:56
sacrifice
20:57
in any
20:57
day
20:58
that a
20:58
sacrifice
20:58
was being
20:59
made.
21:00
And then
21:00
this high
21:01
priest
21:01
the one
21:02
man
21:02
once
21:03
a year
21:04
who was
21:04
given
21:05
access
21:05
to God.
21:07
Very
21:08
limited.
21:09
God
21:09
dwelt
21:09
amongst
21:10
his people
21:11
in the
21:11
tabernacle.
21:12
What a
21:12
blessing.
21:13
But the
21:14
access to
21:14
him
21:15
was
21:16
extremely
21:16
limited.
21:19
The author
21:20
of Hebrews
21:20
writes in
21:21
verse 8,
21:23
by this
21:23
the Holy
21:24
Spirit
21:25
indicates,
21:26
and he's
21:26
referring to
21:27
the
21:28
inspired
21:29
instructions
21:30
for how
21:32
the tabernacle
21:32
was to be
21:33
arranged and
21:33
how the
21:34
tabernacle
21:34
worship was
21:35
to take
21:36
place.
21:36
By this
21:37
the Holy
21:38
Spirit
21:38
indicates
21:39
that the
21:41
way into
21:41
the
21:42
holy
21:42
places
21:43
is not
21:43
yet
21:44
opened
21:44
as long
21:46
as the
21:46
first
21:47
section
21:47
is still
21:49
standing.
21:50
Verse 9,
21:51
the first
21:51
part,
21:51
which is
21:52
symbolic
21:52
for the
21:53
present
21:53
age.
21:54
Now,
21:54
there is a
21:55
lot of
21:55
complication
21:56
about the
21:56
translation
21:57
of verse
21:57
8 and
21:58
9,
21:58
and I'm
21:58
going to
21:59
spare you
21:59
it this
22:00
morning.
22:01
I don't
22:02
think the
22:03
ESV
22:03
version that
22:04
I'm using,
22:04
ESV,
22:05
does it
22:06
the best
22:07
justice.
22:08
I think
22:09
more
22:09
accurately,
22:10
we would
22:10
say something
22:11
like,
22:12
by this
22:12
the Holy
22:12
Spirit
22:13
indicates
22:14
that the
22:15
way into
22:15
the holy
22:15
places
22:16
is not
22:16
opened as
22:17
long as
22:18
the
22:18
tabernacle
22:19
is still
22:20
standing.
22:22
Verse 9,
22:23
which is
22:24
symbolic
22:24
to that
22:26
age.
22:27
What he's
22:28
trying to
22:29
communicate
22:29
is that the
22:30
Spirit in
22:31
all of that
22:31
temple worship,
22:32
as I've
22:33
already mentioned,
22:33
was pointing
22:34
to something
22:34
greater that
22:35
is realized
22:36
in Christ.
22:38
And contextually
22:39
that makes a lot
22:39
of sense,
22:40
because that's
22:40
exactly where
22:41
the author
22:41
of Hebrew
22:41
goes next.
22:44
So,
22:45
the author
22:45
of Hebrews
22:45
tells us
22:46
that the
22:46
Holy Spirit,
22:47
the inspirer
22:48
of the divine
22:48
instruction,
22:49
did so to
22:50
teach us
22:51
that the
22:52
old covenant
22:52
was inadequate.
22:55
They and
22:56
we could
22:57
not gain
22:58
access to
22:59
God by
23:00
it.
23:01
Right?
23:01
Could not
23:02
gain access
23:03
by it.
23:04
There was
23:04
limited
23:05
access.
23:07
Secondly,
23:08
the old
23:09
covenant
23:09
was inadequate
23:09
because of
23:11
its limited
23:12
efficacy.
23:14
What it
23:15
could accomplish
23:15
was limited.
23:18
Last half
23:19
of verse
23:20
9
23:20
and through
23:21
10.
23:23
According to
23:23
this arrangement,
23:25
this working
23:26
of the high
23:26
priest on
23:27
the day of
23:27
atonement,
23:28
gifts and
23:29
sacrifices are
23:29
offered that
23:30
cannot
23:31
perfect the
23:33
conscience
23:34
of the
23:35
worshiper,
23:36
but deal
23:37
only with
23:37
food and
23:37
drink and
23:38
various washings,
23:39
regulations for
23:40
the body
23:41
imposed until
23:42
the time
23:43
of
23:44
reformation.
23:45
It had a
23:46
limited
23:46
efficacy.
23:48
It could
23:48
clean up
23:49
on the
23:50
outside,
23:51
but not
23:53
on the
23:54
inside.
23:56
This outward
23:56
cleansing,
23:57
but not
23:58
an inward
23:59
one.
24:01
Just a bit
24:01
ago,
24:02
Daryl read
24:03
for us
24:04
from Psalm
24:04
51.
24:06
Turn with
24:06
me if you
24:07
will to
24:07
Psalm 51.
24:11
I selected
24:12
Psalm 51
24:13
to be read
24:14
this morning,
24:14
and until
24:16
he read it
24:17
and I
24:17
listened to
24:18
him reading
24:18
it,
24:18
I did
24:19
not make
24:19
the
24:19
connection
24:20
to this
24:21
text.
24:23
How's
24:24
that for
24:24
providence?
24:28
Remember
24:28
that Psalm
24:28
51 is
24:29
written
24:29
after David
24:31
has committed
24:32
egregious
24:32
sin.
24:33
He's been
24:33
a murderer
24:33
and an
24:34
adulterer.
24:35
And this
24:36
is him
24:36
crying out
24:37
to God
24:38
that God
24:38
would forgive
24:39
him for
24:40
this.
24:41
Verse 1
24:41
and 2,
24:42
Have mercy
24:43
on me,
24:44
O God,
24:44
according to
24:45
your steadfast
24:46
love,
24:46
according to
24:47
your abundant
24:48
mercy,
24:48
blot out my
24:49
transgressions.
24:51
Wash me
24:51
thoroughly
24:52
from my
24:52
iniquity and
24:53
cleanse me
24:54
from my
24:55
sin.
24:57
Crying out
24:58
to God,
24:58
because of
24:59
who you
24:59
are,
25:00
O God,
25:01
cleanse me,
25:03
make me
25:03
pure within.
25:05
He asked
25:06
him to,
25:06
verse 10,
25:07
create in
25:07
me a
25:07
clean heart,
25:08
O God,
25:09
and renew
25:10
a right
25:10
spirit within
25:12
me.
25:12
Verse 11,
25:12
don't cast
25:13
me away
25:14
from your
25:15
presence.
25:17
And then
25:17
in verse
25:18
16 and
25:19
17,
25:21
he says,
25:22
for you
25:22
will not
25:23
delight in
25:24
sacrifice,
25:25
or I
25:25
would give
25:26
it.
25:26
You
25:27
would not
25:27
be pleased
25:27
with a
25:28
burnt
25:28
offering.
25:29
For the
25:30
sacrifices
25:30
of God
25:31
are a
25:31
broken
25:31
spirit,
25:32
a broken
25:33
and
25:33
contrite
25:34
heart,
25:34
O God,
25:35
you will
25:36
not
25:36
despise.
25:39
Recognize
25:39
that David
25:40
saw the
25:41
inadequacy
25:41
of the
25:42
sacrifice.
25:44
He saw
25:44
that it
25:44
really
25:45
didn't
25:45
accomplish
25:46
for him
25:47
what he
25:47
desperately
25:48
needed,
25:48
which was
25:48
an inward
25:49
cleansing.
25:52
And so
25:52
we believe
25:53
that David
25:53
saved,
25:54
was God's,
25:55
is with
25:56
God now
25:56
in his
25:57
presence,
25:57
has
25:57
unlimited
25:58
access,
26:00
did so
26:01
believing
26:02
there would
26:03
be a
26:03
way that
26:05
this old
26:05
system,
26:06
this old
26:07
covenant,
26:07
was pointing
26:08
towards
26:09
something
26:09
greater,
26:11
a way that
26:11
he could
26:12
in fact
26:12
be restored
26:14
to God.
26:16
So the
26:17
old covenant
26:17
was inadequate,
26:19
limited access,
26:21
and limited
26:21
efficacy.
26:23
efficacy.
26:24
I'm aware
26:25
that it
26:27
is most
26:28
probable
26:28
that there
26:28
was no
26:29
one here
26:29
listening to
26:31
me say
26:31
anything about
26:32
the old
26:32
covenant
26:32
that is
26:33
still a
26:33
keeper of
26:34
the old
26:34
covenant,
26:35
trying to
26:36
gain acceptance
26:37
with God
26:38
by keeping
26:39
the old
26:40
covenant.
26:41
I don't
26:42
know where
26:42
you'd go
26:43
make the
26:43
sacrifices.
26:43
The day
26:44
of atonement
26:44
doesn't
26:44
happen any
26:45
longer.
26:47
Anyway,
26:48
I know this
26:48
is not what
26:49
you're trying
26:50
to do,
26:51
but many
26:52
of us,
26:52
so many
26:53
of us,
26:54
try to
26:54
earn God's
26:55
favor in
26:56
our works.
26:58
Whether we
26:59
have been
26:59
delivered by
27:00
Christ already,
27:01
found in
27:02
Him,
27:02
we often
27:03
go back
27:03
to that
27:04
old self,
27:04
that old
27:05
tendency
27:05
that God
27:06
would accept
27:06
us because
27:08
of now
27:08
our working,
27:10
which He
27:11
never does,
27:12
which He's
27:12
never pleased
27:13
with.
27:14
It's because
27:15
of Christ's
27:16
working that
27:18
we're accepted.
27:18
it's because
27:20
of who
27:20
Jesus is
27:21
and what
27:21
Jesus
27:22
accomplished,
27:23
and because
27:23
by placing
27:24
our faith
27:24
in Him,
27:24
we are
27:25
found in
27:25
Him that
27:27
we are
27:27
accepted.
27:29
So let's
27:29
look at the
27:30
adequacy of
27:31
the new
27:32
covenant.
27:33
The adequacy
27:35
of the new
27:35
covenant.
27:37
First,
27:38
in the new
27:39
covenant,
27:39
we have
27:40
unlimited
27:42
access.
27:44
We have
27:44
unlimited
27:46
access.
27:47
this.
27:47
We no
27:48
longer have
27:49
need for
27:50
priests.
27:51
We no
27:52
longer have
27:52
need for
27:53
sacrifice
27:54
because
27:55
Christ has
27:57
accomplished
27:57
this.
27:59
He has
28:00
fulfilled
28:01
all that
28:02
the old
28:02
covenant
28:02
required,
28:03
and He
28:04
is our
28:05
great
28:05
high priest.
28:06
If you've
28:07
been with
28:07
us,
28:07
you know
28:07
we've
28:08
been talking
28:08
about His
28:09
Melchizedekian
28:10
priesthood,
28:11
that He
28:11
lives forever
28:12
making
28:12
intercession
28:13
for us.
28:14
verse 25
28:16
of chapter
28:17
7.
28:19
We no
28:20
longer need
28:21
these things.
28:22
You don't
28:22
come to
28:23
God through
28:23
me,
28:25
praise God.
28:26
You don't
28:27
come to
28:27
God through
28:28
an Aaronic
28:29
priest.
28:30
You come
28:30
to God
28:31
through
28:32
Christ.
28:34
And in
28:34
Christ,
28:35
we have
28:35
unlimited
28:37
access.
28:41
Verse 11,
28:41
praise God,
28:42
starts with
28:43
the most
28:43
precious
28:43
conjunction,
28:45
but.
28:47
This was
28:48
the old
28:48
covenant.
28:49
This was
28:49
all of
28:49
its inadequacy.
28:50
The author
28:50
of Hebrews
28:50
is saying,
28:52
but when
28:53
Christ
28:54
appeared
28:55
as a
28:56
high priest
28:56
of the
28:57
good things
28:58
that have
28:58
come,
28:59
then through
29:00
the greater
29:00
and more
29:01
perfect
29:02
tent,
29:02
not made
29:03
with hands,
29:03
that is,
29:04
not of
29:04
this creation,
29:05
and again,
29:05
I'll spare you
29:06
the long
29:06
explanation,
29:07
but He's
29:07
talking about
29:07
His own
29:08
flesh,
29:09
Jesus'
29:09
flesh.
29:11
He entered
29:11
once for
29:12
all into
29:12
the holy
29:13
places,
29:14
not by
29:14
means of
29:15
the blood
29:15
of goats
29:16
and calves,
29:17
but by
29:17
means of
29:17
His own
29:18
blood,
29:19
thus securing
29:20
an eternal
29:22
redemption.
29:24
Every year,
29:25
the high priest
29:26
entered the
29:26
Holy of Holies
29:27
for one
29:27
day,
29:28
and every
29:28
year,
29:29
he did
29:29
so by
29:30
the blood
29:30
of goats
29:31
and calves,
29:32
right?
29:32
He went
29:33
through all
29:33
of that
29:33
process to
29:34
make himself
29:35
ceremonially
29:36
pure so
29:37
that he
29:37
could enter
29:37
into the
29:38
presence of
29:38
God,
29:39
right?
29:39
He went
29:40
through this
29:40
process of
29:41
these inadequate
29:41
sacrifices,
29:42
but now we
29:44
have unlimited
29:44
access because
29:45
Jesus Christ
29:47
offered up
29:47
himself.
29:50
He is
29:51
the adequate
29:52
sacrifice,
29:54
right?
29:54
He makes
29:56
atonement,
29:58
right?
29:58
Satisfies the
29:59
wrath of God
30:01
in our
30:02
place.
30:05
Beloved,
30:06
you must
30:07
understand
30:07
sin.
30:09
Whether you
30:09
feel the
30:10
weight of
30:11
your sin
30:11
or not,
30:12
it has
30:12
an eternal
30:13
weight because
30:15
it is against
30:16
the holiness
30:17
of an
30:18
eternal
30:18
God.
30:20
It flies
30:21
in his
30:22
face.
30:25
And the
30:25
guilt and
30:25
the shame
30:26
that you
30:26
feel for
30:26
the things
30:27
that you
30:27
do is
30:28
only a
30:29
tiny
30:29
measure of
30:31
the wrath
30:32
that is due
30:33
your sin.
30:33
It is an
30:34
eternal
30:35
wrath because
30:37
you have
30:37
rejected
30:37
his
30:38
good
30:38
order.
30:41
And God,
30:42
because he
30:42
is just
30:43
and he
30:43
is always
30:44
all that
30:45
he is,
30:47
he doesn't
30:47
lay aside
30:48
his justice.
30:50
He doesn't
30:50
overlook
30:51
your sin.
30:54
If you're
30:54
in Christ,
30:56
he punished
30:57
your sin
30:57
on the
30:58
cross.
30:59
If you're
31:00
not in
31:00
Christ,
31:01
he will
31:01
punish
31:02
your sin
31:02
in you
31:04
forever.
31:04
But if
31:06
you are
31:06
in Christ,
31:07
he poured
31:08
out his
31:09
wrath
31:10
in Christ.
31:13
You
31:13
recall Jesus
31:13
in the
31:14
Garden of
31:14
Gethsemane
31:14
praying,
31:15
if there's
31:15
any way
31:16
that this
31:17
cup might
31:18
pass for
31:19
me,
31:20
he's picking
31:20
up Old
31:21
Testament
31:21
imagery of
31:22
the cup
31:23
of God's
31:23
wrath.
31:24
He knew
31:25
that's what
31:26
he was
31:26
going to
31:27
go and
31:28
do.
31:29
So drink
31:30
fully of
31:31
the wrath
31:32
of God
31:32
for all
31:33
who would
31:34
believe
31:34
in him.
31:35
This was
31:36
the significant
31:37
thing that
31:37
happened on
31:38
the cross
31:39
of Jesus
31:39
Christ.
31:40
Not
31:40
merely his
31:41
physical
31:42
death.
31:44
And hear
31:44
me,
31:45
and hear
31:45
me carefully.
31:46
If it
31:47
meant saving
31:47
the people
31:48
in this
31:48
room,
31:49
I would
31:49
die for
31:50
you guys.
31:51
A physical
31:51
death.
31:52
That I
31:53
would do.
31:53
I would
31:54
volunteer
31:54
myself for
31:56
that.
31:56
I love
31:56
you that
31:57
way.
31:58
What I
31:58
could not
31:59
do is
32:00
bear the
32:01
wrath of
32:01
God for
32:02
your sin.
32:03
I
32:03
couldn't
32:04
do it.
32:04
I
32:04
couldn't
32:05
hold up
32:05
to it.
32:06
I'm
32:07
not
32:07
created
32:07
for that
32:08
very
32:08
thing as
32:09
Jesus
32:10
was.
32:12
Eternal.
32:13
The
32:13
God
32:13
man
32:14
could
32:14
bear
32:15
God's
32:16
wrath.
32:17
All
32:17
that
32:17
eternality
32:18
of his
32:19
wrath
32:19
for our
32:20
sin.
32:23
So,
32:24
for God
32:25
to forgive
32:26
you of
32:27
your sin,
32:28
it must
32:29
be punished
32:30
in someone
32:31
else.
32:32
And that
32:33
is the
32:33
person
32:34
of Christ.
32:36
Matthew
32:37
chapter
32:37
27,
32:38
verse 50
32:39
and 51,
32:40
Matthew
32:40
records for
32:41
us,
32:42
Jesus
32:42
hangs on
32:42
the cross
32:43
and Jesus
32:44
cried out
32:45
again with
32:46
a loud
32:47
voice and
32:47
he doesn't
32:48
tell us what
32:48
he says,
32:49
but I
32:49
think from
32:50
John 19
32:50
30,
32:51
we know
32:51
what he
32:51
cries at
32:52
that point
32:52
is,
32:53
it is
32:54
finished.
32:56
I have
32:56
now drunk
32:57
to the
32:57
very bottom
32:58
of the
32:59
cup,
32:59
the wrath
33:00
of God
33:00
and yielded
33:02
up his
33:03
spirit.
33:04
Verse 51
33:05
says,
33:06
and behold,
33:06
the curtain
33:07
of the
33:08
temple
33:09
was torn
33:10
in two
33:11
from top
33:12
to bottom
33:13
and the
33:13
earth shook
33:14
and the
33:15
rocks
33:15
were split.
33:16
we are
33:18
granted
33:19
in
33:19
Christ
33:20
full
33:21
access
33:22
to God
33:24
himself,
33:25
to the
33:25
holy
33:26
places,
33:27
the author
33:27
of Hebrews
33:28
says.
33:31
And so,
33:32
if you're in
33:32
Christ this
33:33
morning,
33:34
you can
33:35
step in
33:36
to the
33:36
presence
33:36
of God.
33:38
You can
33:39
go to
33:39
him with
33:40
anything.
33:41
When he
33:42
looks at
33:42
you,
33:42
he sees
33:43
Christ
33:44
and Christ
33:44
himself
33:45
is seated
33:45
at his
33:46
right hand
33:46
praying on
33:47
your behalf.
33:49
Beloved,
33:49
we have
33:50
unlimited
33:50
access
33:52
to him.
33:54
My
33:55
prayer life
33:56
is so
33:56
rocked
33:57
by contemplating
33:59
this reality.
34:00
How often
34:02
I don't
34:03
go and
34:04
pray to
34:05
our God
34:05
when I
34:07
am in
34:07
Christ.
34:09
Unlimited
34:09
access.
34:12
I may not
34:12
know what
34:13
to pray.
34:14
I'm feeling
34:14
some guilt
34:15
for something
34:16
that I've
34:16
done and
34:16
don't
34:17
feel worthy
34:17
of entering
34:18
his presence.
34:20
The truth
34:21
is,
34:21
I'm not,
34:22
but in
34:22
Christ,
34:23
I can.
34:25
In
34:25
Christ,
34:25
I am
34:26
found
34:26
worthy
34:27
to step
34:28
into the
34:29
presence
34:29
of God.
34:30
This
34:31
is an
34:32
astounding
34:32
truth.
34:35
Sometimes I
34:36
wish we
34:37
had an
34:37
ability to
34:39
time travel,
34:40
take us
34:41
all back
34:41
and let
34:43
us live
34:43
in the
34:44
days of
34:45
limited
34:45
access,
34:47
physically
34:48
seeing
34:49
at the
34:50
tabernacle
34:50
or seeing
34:51
the temple,
34:53
seeing the
34:53
way in
34:54
which it
34:55
was closed
34:55
off,
34:56
so that we
34:57
could really
34:58
comprehend how
34:59
significant it
35:00
is that we
35:02
have unlimited
35:02
access.
35:03
all I
35:05
can do
35:05
myself and
35:06
encourage you
35:07
to do is
35:08
to have an
35:08
imagination
35:09
toward that.
35:10
What would
35:10
that have
35:11
been like?
35:13
To not
35:13
have a
35:14
clean
35:15
conscience.
35:16
To not
35:17
be able to
35:18
fully have a
35:19
clean conscience
35:20
and be able to
35:21
draw into the
35:21
presence of
35:22
God.
35:24
I think we
35:24
would greater
35:25
appreciate and
35:26
more quickly
35:26
go to his
35:28
presence if
35:29
we did.
35:30
So,
35:31
the adequacy of
35:32
the new
35:32
covenant,
35:32
because there's
35:33
unlimited access,
35:35
also because
35:35
there's unlimited
35:37
efficacy.
35:38
What it can
35:39
accomplish,
35:40
right,
35:40
is fully
35:41
powerful
35:42
to accomplish.
35:44
Verse 13
35:45
and 14.
35:47
For if the
35:48
blood of goats
35:49
and bulls
35:49
and the
35:50
sprinkling of
35:50
defiled persons
35:51
with the ashes
35:52
of a heifer
35:53
sanctify for
35:55
the purification
35:55
of the flesh,
35:57
how much
35:59
more?
36:00
Verse 13,
36:01
right,
36:02
if the
36:02
inadequate
36:02
sacrifice
36:03
is good
36:04
enough for
36:05
the time,
36:05
verse 14,
36:06
how much
36:07
more
36:08
will the
36:09
blood of
36:09
Christ,
36:10
who through
36:11
the eternal
36:12
spirit offered
36:13
himself without
36:14
blemish to
36:16
God,
36:17
purify our
36:18
conscience from
36:19
dead works
36:20
to serve
36:21
the living
36:22
God.
36:24
He makes
36:25
our
36:25
consciences
36:26
clean because
36:27
of all our
36:28
sin.
36:29
And beloved,
36:30
hear me,
36:30
the sins
36:31
past and
36:31
the sins
36:32
present,
36:33
the sins
36:33
you've
36:33
committed
36:34
sitting here
36:34
in this
36:35
room,
36:36
and the
36:37
sins
36:37
future,
36:39
were all
36:39
paid for
36:40
in Christ.
36:42
His blood
36:43
covers every
36:44
one of
36:46
them.
36:47
And we
36:48
don't always
36:48
respond well
36:50
to our sin
36:51
in that
36:52
reality.
36:53
very few
36:56
of us
36:56
repent the
36:58
way we
36:58
ought to
36:58
repent when
36:59
we sin.
37:01
Very few
37:02
of us
37:02
flee back
37:03
to the
37:03
cross of
37:04
Christ as
37:06
we should.
37:07
And I
37:07
think in
37:08
some measure
37:08
it can be
37:09
commendable
37:09
because you
37:11
all take
37:11
sin seriously.
37:14
I think
37:14
that's a
37:15
good thing.
37:16
I think we
37:16
ought to
37:17
feel a
37:18
godly sorrow
37:18
over our
37:20
sin.
37:21
And the
37:21
question has
37:21
been asked
37:22
of me,
37:23
how long
37:23
should I
37:24
feel sorrow
37:25
for my
37:26
sin?
37:27
My response
37:28
is,
37:29
only as long
37:30
as it takes
37:30
you to get
37:31
back to
37:31
the cross
37:32
of Christ.
37:34
Have your
37:35
sin break
37:36
you,
37:37
utterly
37:37
destroy you,
37:39
and then get
37:39
quickly to
37:40
the reality
37:41
of who
37:42
God is
37:44
to you
37:44
in Jesus.
37:47
Penal
37:48
substitutionary
37:49
atonement.
37:49
He died
37:50
in your
37:51
stead.
37:51
this thing
37:52
you're feeling
37:53
sorrow over,
37:54
he bore
37:55
God's wrath
37:55
for it
37:56
on the
37:57
cross.
37:59
And have
37:59
your sorrow
38:00
turn to a
38:01
great rejoicing
38:02
in who
38:03
Christ is
38:04
for you.
38:06
We can
38:06
have
38:07
purified
38:08
consciences
38:09
in
38:10
Christ.
38:12
Paul wrote
38:12
in Colossians
38:13
chapter 2,
38:13
this is
38:14
verse 16
38:14
and 17,
38:15
he's talking
38:16
about other
38:17
matters of
38:18
ceremonial
38:19
worship.
38:19
verse 16,
38:20
therefore
38:21
no one
38:21
pass judgment
38:22
on you
38:22
in questions
38:23
of food
38:23
and drink
38:24
or with
38:25
regard to
38:25
a festival
38:26
or a new
38:27
moon
38:27
or a
38:28
Sabbath.
38:29
And then he
38:29
says in
38:29
verse 17,
38:31
these are a
38:32
shadow
38:32
of the
38:33
things
38:34
to come,
38:35
but the
38:35
substance
38:36
belongs
38:37
to Christ.
38:41
The new
38:42
covenant
38:42
has
38:44
unlimited
38:44
access
38:46
and
38:47
unlimited
38:48
efficacy.
38:50
I want
38:51
to close
38:51
with a
38:51
reading from
38:52
Pilgrim's
38:53
Progress.
38:54
Once again,
38:55
stick around
38:55
and I'll
38:56
read you
38:56
the whole
38:56
book.
38:59
This is
38:59
very early.
39:00
If you
39:01
don't know,
39:01
this is a
39:02
book written
39:02
by John
39:03
Bunyan.
39:03
It's an
39:04
allegory.
39:05
He's dreaming
39:06
all along
39:06
and everything
39:07
in an
39:08
allegory
39:08
represents
39:08
something
39:09
else.
39:10
And there's
39:11
a man
39:12
who goes
39:12
by the
39:12
name of
39:12
Christian
39:13
and he's
39:14
traveling to
39:15
the
39:15
celestial
39:16
city.
39:16
This is
39:16
very early
39:17
in his
39:17
journey.
39:19
Now I
39:20
saw in
39:20
my dream
39:21
that the
39:22
highway up
39:23
which
39:23
Christian
39:23
was to
39:24
go was
39:24
fenced on
39:25
each side
39:26
with a
39:26
wall and
39:27
the wall
39:27
was called
39:28
salvation.
39:30
Therefore it
39:30
was up this
39:31
highway that
39:32
Christian ran
39:32
but not
39:33
without great
39:33
difficulty
39:34
because of
39:35
the burden
39:35
of the
39:36
load on
39:37
his back.
39:38
He's been
39:38
carrying this
39:38
big backpack
39:39
around.
39:41
It
39:41
represents his
39:42
guilt.
39:42
He ran
39:43
until he
39:43
came to
39:44
a small
39:44
hill at
39:45
the top
39:45
of which
39:46
stood a
39:46
cross and
39:47
at the
39:48
bottom of
39:48
which was
39:49
a tomb.
39:50
I saw
39:51
in my
39:51
dream that
39:51
when Christian
39:52
walked up
39:52
the hill
39:52
to the
39:53
cross his
39:54
burden came
39:55
loose from
39:55
his shoulders
39:56
and fell
39:56
off his
39:57
back tumbling
39:58
down the
39:59
hill until
39:59
it came to
40:00
the mouth
40:00
of the
40:01
tomb where
40:01
it fell
40:02
in to
40:03
be seen
40:03
no more.
40:06
Then
40:06
Christian
40:07
was relieved
40:07
and delighted
40:08
and exclaimed
40:09
with a joyful
40:10
heart he has
40:11
given me
40:12
rest by
40:12
his sorrow
40:13
and life
40:14
by his
40:15
death.
40:16
For a
40:17
while he
40:17
stood in
40:18
front of
40:18
the cross
40:18
to look
40:19
and wonder.
40:20
It was
40:20
very surprising
40:21
to him that
40:22
the side
40:22
of the cross
40:23
should ease
40:23
him of
40:24
his burden.
40:25
He
40:26
continued
40:26
looking at
40:27
the cross
40:27
until tears
40:28
began streaming
40:29
down his
40:31
cheeks.
40:32
As he
40:32
stood looking
40:33
and weeping
40:33
three shining
40:35
ones came
40:35
to him
40:36
and greeted
40:36
him with
40:37
peace be
40:38
with you.
40:39
Then the
40:39
first said
40:40
to him
40:40
your sins
40:41
are forgiven.
40:43
The second
40:43
stripped him
40:44
of his
40:44
rags and
40:45
dressed him
40:45
with new
40:46
clothing.
40:47
The third
40:48
put a mark
40:48
on his
40:49
forehead and
40:49
gave him
40:50
a scroll
40:50
with a seal
40:51
on it.
40:52
The scroll
40:52
is the
40:53
promise of
40:53
the spirit.
40:55
He told
40:56
Christian to
40:56
review it
40:57
often as
40:57
he went
40:58
on his
40:58
way and
40:59
at the
40:59
end of
40:59
his journey
41:00
to turn
41:00
it in
41:01
at the
41:01
celestial
41:02
gate.
41:03
After
41:03
this they
41:04
went their
41:05
way.
41:06
Then Christian
41:06
gave three
41:07
leaps for
41:08
joy and
41:08
went on
41:09
his way
41:09
singing.
41:10
Thus far
41:11
I did
41:12
come burdened
41:12
with my
41:13
sin nor
41:14
could I
41:14
find relief
41:15
from my
41:16
grief within.
41:18
Until here
41:18
I came
41:19
what a
41:20
place this
41:21
is.
41:22
Here shall
41:23
be the
41:23
beginning
41:23
of full
41:25
eternal
41:25
bliss.
41:27
Now my
41:28
burden falls
41:28
from my
41:29
back forever
41:30
from the
41:31
cords that
41:31
bound it
41:32
by grace
41:33
my grief
41:34
is severed.
41:36
Blessed
41:36
cross
41:37
blessed
41:38
tomb
41:38
rather
41:39
most
41:40
blessed
41:40
be
41:40
the
41:41
man
41:41
who
41:41
there
41:42
was
41:42
put
41:42
to
41:42
shame
41:43
a
41:44
shame
41:44
he
41:45
took
41:45
for me.
41:47
Let's pray
41:47
together.