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Hebrews 7:11-19 · Providence Baptist Church - Sermons

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Let me invite you to join me in your copy of God's Word in Hebrews chapter 7.
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We had yesterday a 10-year family reunion for the church, and I'm tired.
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! Maybe that's why words aren't coming out of my mouth the way they should.
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Our text for this morning is Hebrews chapter 7, verses 11 through 19 as we continue our verse-by-verse study.
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Of this letter. Before I read it, beloved, let me remind you this is God's Word to us written for His glory and our good.
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So we would all do well to listen to it in order to believe its promises and to obey its commands.
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Verse 11 of Hebrews chapter 7.
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Now, if perfection had been attainable through the Levitical priesthood, for under it the people received the law,
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what further need would there have been for another priest to arise after the order of Melchizedek,
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rather than one named after the order of Aaron?
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For when there is a change in the priesthood, there is necessarily a change in the law as well.
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For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar.
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For it is evident that our Lord was descended from Judah, and in connection with that tribe, Moses said nothing about priests.
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This becomes even more evident when another priest arises in the likeness of Melchizedek,
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who has become a priest not on the basis of a legal requirement concerning bodily descent,
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but by the power of an indestructible life.
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For it is witnessed of him, you are a priest forever after the order of Melchizedek.
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For on the one hand, a former commandment is set aside because of its weakness and uselessness,
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for the law made nothing perfect.
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But on the other hand, a better hope is introduced, through which we draw near to God.
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Before we begin our consideration of this morning's text about Melchizedek,
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I would like to re-deliver the summary I gave you last week of the author of Hebrews,
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when he begins mentioning Melchizedek back in chapter 5.
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Recall that the author first mentioned him in speaking of Jesus' earthly priesthood.
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He goes on in Hebrews chapter 5, verse 11 to say,
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about this we have much to say.
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And he's referring to Jesus' Melchizedekian priesthood.
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And it is hard to explain, since you have become dull of hearing.
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So he stops to rebuke this little, tired, suffering church.
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This letter is meant to be pressing them on in their faithful endurance.
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And he stops at this point and rebukes them.
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He says, you have become dull of hearing.
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And he warns them against apostasy, against abandoning the faith altogether.
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And he then exhorts his hearers to faithful and patient endurance
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to inherit the promises, chapter 6 and verse 12.
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And he roots the surety of those promises in Jesus' person and work.
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Chapter 6, verses 19 and 20.
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We have this as a sure and steadfast anchor of the soul.
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A hope that enters into the inner place behind the curtain.
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Where Jesus has gone as a forerunner on our behalf.
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Having become a high priest after the order of Melchizedek.
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So we've been following an arc, I pointed out to you last week,
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over about seven or eight weeks.
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Beginning in chapter 5, verse 10.
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Being designated by God a high priest after the order of Melchizedek.
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To, verse 20 of chapter 6.
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Having become a high priest forever after the order of Melchizedek.
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He picks back up that theme here again.
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So, we've come back to our author.
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Explaining the significance of what it means that Jesus is a Melchizedekian priest.
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In the beginning of chapter 7, we saw last week that Melchizedek foreshadows Christ's offices.
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That he foreshadows Christ's qualifications.
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And that he foreshadows Christ's superiority.
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And the author is driving his original hearers and us in our study this morning.
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To this point found in Hebrews chapter 7 and verse 25.
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Consequently, he, being Christ, is able to save to the uttermost those who draw near to God.
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Through him, being Christ.
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Since he always lives to make intercession for them.
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This is the case that is being built.
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It's that Christ is able to save forever.
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To be able to save perfectly all those who come to God through him because he lives.
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And because he lives, he intercedes for us.
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You see, the Hebrew believers were being tempted through their suffering to abandon their faith.
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And go back to the comfort of Judaism.
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And the author of this letter wants them to avoid doing so.
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Out of a great pastoral care for them.
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He's saying, don't go back.
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Don't make shipwreck of your faith.
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Continue to pursue Christ.
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He wants to see them and us faithful to the end.
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The question for us is, will we persevere?
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Will we persevere?
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Now, if we are Christ, we most certainly will.
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But we are living in that time right now.
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Will I be faithful to the end?
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Now, we most likely will not be tempted to turn to Judaism.
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But we very well may be tempted in the trial of life, in the discomfort of living as a people for the praise of God,
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to turn to some other religion of the world.
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And this is the simplicity of it.
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You have two basic religions in the world.
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And everybody ascribes to one of the two.
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The one that we're commending this morning is to place your faith in Jesus Christ.
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Saving faith.
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To throw all of yourself on Him.
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Turn from your sin.
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And plead His person and His work for the salvation of your soul.
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The other, in whatever form it takes,
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merely works to be found right before God.
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Whether a person recognizes that there is a God,
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will be good enough in some measure,
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will live by their own command and their own rule.
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Everyone who doesn't place believing faith in Christ,
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who doesn't recognize that nothing they can do can make them accepted,
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can make them right,
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is following this way.
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And Judaism is that.
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It fits in that category.
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So we're not so different from the Hebrew believers.
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Temple worship was meant to point to something greater.
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It was meant to say to the Hebrews,
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not this,
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but this is a dress rehearsal for something much grander.
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We want you to see what you really need
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as this ironic worship is carried out.
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Now, an example of a failure to persevere,
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as far as we can tell,
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has come to light just in the past couple of weeks.
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Some of you may be familiar with Josh Harris.
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Wrote half a dozen books.
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I Kissed Dating Goodbye is the most popular of them.
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Not the best of them,
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but the most popular of them.
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Pastored a Sovereign Grace church for 14 years,
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I believe.
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He recently announced on social media
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that he was divorcing his wife.
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Prior to that,
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he had just repudiated a bunch of his writing.
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He's divorcing his wife,
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and just here recently,
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has decided that he's no longer a Christian.
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I want to read to you,
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this is the post that he put on Instagram,
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and I do this with a heavy heart.
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I don't,
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none of this is standing in judgment of Josh Harris,
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but to help you to see the danger,
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outward appearance.
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Who would have ever thought,
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who would have ever thought
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we'd be reading these words
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written by Josh Harris?
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He says,
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My heart is full of gratitude.
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I wish you could see all the messages
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people sent me after the announcement
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of my divorce.
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They are expressions of love,
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though they are saddened
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or even strongly disapprove of the decision.
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I am learning that no group
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has the market cornered on grace.
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This week,
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I have received grace from Christians,
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atheists,
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evangelicals,
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ex-evangelicals,
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straight people,
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LGBTQ people,
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and everyone in between.
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Of course,
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there have also been strong words of rebuke
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from religious people.
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While not always pleasant,
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I know they are seeking to love me.
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They have also been spiteful,
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hateful comments that angered and hurt me.
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The information that was left out
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of our announcement
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concerning the divorce
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is that I have undergone
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a massive shift
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in regard to my faith in Jesus.
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The popular phrase for this
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is deconstruction.
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The biblical phrase
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is falling away.
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By all the measurements that I have
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for defining a Christian,
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I am not a Christian.
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And I appreciate he's at least
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intellectually honest.
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He's willing to take the Bible
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as the framework for Christianity.
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But he's saying,
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I can't call myself that
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any longer.
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He goes on,
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Many people tell me
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that there is a different way
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to practice faith.
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And I want to remain open to this,
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but I'm not there now.
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Then he quotes Martin Luther,
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which is interesting.
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But he says,
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Martin Luther said
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that the entire life of believers
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should be repentance.
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There's beauty in that sentiment
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regardless of your view of God.
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I have lived in repentance
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for the past several years,
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repenting of my self-righteousness,
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my fear-based approach to life,
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the teaching of my books,
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my views of women in the church,
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and my approach to parenting,
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to name a few.
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But I specifically want to add
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to this list now
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to the LGBTQ plus community,
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I want to say that I'm sorry
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for the views that I taught in my books
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and as a pastor regarding sexuality.
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I regret standing against marriage equality,
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for not affirming you
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and your place in the church,
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and for any ways that my writing
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and speaking contributed
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to a culture of exclusion and bigotry.
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I hope you can forgive me.
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Now, there's certainly a lot of sentiment
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in there that's good and healthy.
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There's some things he says
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that you can say,
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yes, well, we would want to apologize
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for contributing to cultures of bigotry,
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to be sure.
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But you can see the way in which it seems
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as if he's entirely abandoned
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the gospel of Jesus Christ,
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even at his admission.
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Now, we cannot know with any finality
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what is going on in the soul of Josh Harris.
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I'd invite you to join me in praying for him.
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He has many close friends
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who are walking beside him
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and working with him.
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I've even seen him tongue-in-cheek say
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they're welcome to hang out with him
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because now it would be considered evangelism.
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We would like to think
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that Josh has come to just a low place
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in his life
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and he is, in fact, in Christ.
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But, either way,
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this points to the reality
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that the danger is real.
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The temptation is out there.
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He, as a public figure,
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got a lot of heat.
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And he found himself,
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rather than standing firm in Christ,
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Christ being the anchor of his soul
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and pressing on in truth,
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abandoning faith.
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Abandoning it for something else.
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The temptation is there.
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And as you continue in your pursuit
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of a life pleasing to God
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in Christ Jesus,
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you will experience trial
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and you will experience discomfort.
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Hold, beloved.
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Hold.
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This is the message of Hebrews.
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And this morning's text
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makes this point
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by showing us two things.
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Number one,
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the insufficiency
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of the Aaronic priesthood
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and the Old Covenant.
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And two,
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the sufficiency
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of the Melchizedekian priesthood
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and the New Covenant.
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If you're taking notes,
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you could just say
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insufficiency, O-T,
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insufficiency, N-T.
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First,
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the insufficiency
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of the Aaronic priesthood
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and the Old Covenant.
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See this in verses 11 through 14.
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Now, if perfection
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had been attainable
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through the Levitical priesthood,
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for under it
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the people received the law,
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what further need
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would there have been
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for another priest
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to arise
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after the order of Melchizedek
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rather than one named
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after the order of Aaron?
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For when there is a change
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in the priesthood,
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there is necessarily
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a change in the law as well.
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For the one of whom
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these things are spoken
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belong to another tribe
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from which no one
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has ever served
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at the altar.
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For it is evident
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that our Lord
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was descended from Judah
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and in connection
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with that tribe,
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Moses said nothing
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about priests.
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Now, we talk about this
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a bit at length
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about the different order
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and why it was
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that Christ came from
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the Melchizedekian order
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versus the Aaronic order
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and he's just continuing
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to make that point here.
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He's saying,
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if the law had been able
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to make us perfect,
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then why not just have
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another priest in the order
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of Aaron?
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But because it couldn't,
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verse 11 is making this point,
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if perfection had been attainable,
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they couldn't bring about perfection,
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then a different type of priest
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was necessary.
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A different priest
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that came from
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a different line.
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Jesus coming from,
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verse 14,
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the line of Judah
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was not allowed to serve
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as an Aaronic priest,
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a Levitical priest,
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but he was appointed by God,
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not because he was
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in a lineage of man,
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but because God
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appointed him
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a priest.
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And this idea of perfection,
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we very quickly
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think of it
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in terms of maturity,
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being grown up in.
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Now, certainly,
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if you were able
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to keep the law perfectly,
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you could attain
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to such perfection.
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But the meaning
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is a bit broader than that,
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and we get a clue of that
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as we look further down
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in the text,
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the parenthetical
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in verse 19,
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where the writer of Hebrews says,
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for the law made
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nothing perfect.
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Same Greek word.
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And he ties it
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into this idea
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of being able
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to draw near
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to God.
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So it's an ability
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to have unfettered access
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to God.
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And the law
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could not
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accomplish this.
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Now,
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that does not exclude
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the ability
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of the God-worshippers
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under the Old Covenant
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to draw near to God,
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but the author
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is driving us toward
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and speaking
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of a better hope.
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They had a
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fettered access
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to God.
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We now,
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in Christ,
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because he is
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the better hope,
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have an
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unfettered
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access.
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God dwelt
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in a tabernacle,
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in an inner place
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called the Holy of Holies,
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and then in a temple,
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in an inner place
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called the Holy of Holies.
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This is where his
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presence was.
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It wasn't amongst
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and in his people.
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It was in a
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place.
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And they could
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draw near
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by visiting
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the temple.
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They had to remain
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outside the Holy of Holies
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through much
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sacrifice,
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through much
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cleansing,
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all of these
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rites
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and rituals
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that were meant
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to point to
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a greater
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sacrifice,
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meant to point
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to a greater
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cleansing.
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And I wish,
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I wish that we
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could just get
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an injection
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of understanding,
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a feeling
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of the weightiness
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of that temple
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worship.
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We are so far
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removed from that.
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Our minds,
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when we see
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that there's a
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better hope
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in drawing near
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to God,
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go,
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okay.
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these people
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would have
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had much,
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they would have
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been consumed
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with this idea
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of being able
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to draw near
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to God.
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And this was
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tied in their
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minds,
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most often
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and regularly
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to the temple.
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We can see this
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all throughout
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the Psalms.
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C.S. Lewis
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in his work
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Reflections on the
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Psalms
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wrote this,
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these poets
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knew far less
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reason than we
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for loving God.
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Yet they express
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a longing for Him,
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for His mere
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presence,
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which comes only
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to the best
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Christians or to
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Christians in
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their best moments.
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They long
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to live all
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their days
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in the temple
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so that they
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may constantly
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see the fair
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beauty of the
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Lord.
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Psalm 27
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in verse 4.
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Their longing
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to go up to
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Jerusalem and
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appear before
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the presence of
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God is like
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a physical
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thirst.
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Psalm 42.
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From Jerusalem
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His presence
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flashes out
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in perfect
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beauty.
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Psalm 50
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verse 2.
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Lacking
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that encounter
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with Him,
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their souls
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are parched
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like a waterless
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countryside.
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Psalm 63
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verse 2.
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They crave
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to be satisfied
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with the pleasures
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of His house.
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Psalm 65
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and verse 4.
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Only there
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can they be
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at ease
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like a bird
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in a nest.
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Psalm 84
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and verse 3.
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One day
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of those
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pleasures
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is better
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than a lifetime
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spent
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elsewhere.
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Psalm 20.
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So,
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they seem
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to comprehend
19:34
these inspired
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psalmists.
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The beauty
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of being
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in the presence
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of God
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and they
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tied it
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to this
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place.
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Beloved,
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we don't
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have a place.
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We are
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a people.
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Praise God
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that He
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now indwells
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us
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and gathers
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us together
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for times
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such as this.
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The law
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could not
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atone
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for sin,
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grant
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a clean
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conscience,
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or provide
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unfettered
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access
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to God.
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The author
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of Hebrews
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makes this
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point throughout
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the letter.
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The law
20:13
could not
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atone
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for sin,
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could not
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pay the
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price
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that was
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due
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our sin.
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The law
20:20
makes us
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painfully aware
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that the price
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needs to be
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paid.
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That none
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of us
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have perfectly
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kept
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the law
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of God.
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And it
20:29
is a good
20:30
law.
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It is a
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law that
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ought to
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be
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commended
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and
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obeyed.
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None
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of us
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have
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kept
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it.
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Most
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of us
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have been
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guilty
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at every
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point
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of it.
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And there's
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a great
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unfathomable
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debt
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that is
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due
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because we
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are rebels
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against the
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most holy
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God.
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The law
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serves us
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in this
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way.
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It says
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to us
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you need
20:55
atonement.
20:56
There needs
20:57
to be
20:58
a penalty
20:59
paid
20:59
for your
21:01
rebellion.
21:02
But the
21:02
law
21:02
itself
21:03
could not
21:04
atone
21:05
for sin.
21:07
This
21:07
temple
21:08
practice,
21:09
this
21:10
Aaronic
21:10
priesthood
21:11
was all
21:12
about
21:12
making
21:13
atonement.
21:15
And it
21:15
was constant.
21:16
It was
21:17
always
21:17
ongoing.
21:18
Blood
21:19
flowed
21:20
constantly
21:21
off the
21:22
temple
21:22
mount.
21:23
Again
21:24
and again
21:25
and again.
21:26
There were
21:27
sacrifices
21:27
of all
21:28
kinds.
21:29
And there
21:29
were sacrifices
21:30
made for
21:31
the sins
21:31
that you
21:31
weren't even
21:31
aware that
21:32
you made.
21:33
It was
21:33
meant to
21:34
be a
21:34
system
21:35
built
21:35
to show
21:37
that there
21:37
was a
21:37
greater
21:38
sacrifice
21:39
necessary.
21:41
The author
21:41
of Hebrews
21:42
chapter 10
21:42
verse 4
21:43
says,
21:43
For it is
21:44
impossible
21:44
for the
21:45
blood of
21:46
bulls
21:46
and goats
21:47
to take
21:48
away sins.
21:49
And then
21:50
in verse 11
21:50
of chapter 10,
21:51
And every
21:51
priest stands
21:53
daily at
21:54
his service
21:54
offering
21:55
repeatedly
21:56
the same
21:57
sacrifices
21:57
which can
21:58
never
21:59
take away
22:00
sins.
22:00
being a
22:02
Levitical
22:02
priest
22:02
sounds
22:03
exhausting.
22:05
I feel like
22:05
at the end
22:05
of your
22:06
shift you
22:06
would just
22:06
be like,
22:07
What are
22:08
we doing?
22:10
We're going
22:10
to have to
22:10
pick it up
22:11
and do it
22:11
again tomorrow.
22:14
You would
22:14
have hoped
22:14
of all
22:15
people that
22:15
the Levitical
22:16
priests would
22:17
have been
22:18
in the
22:18
scripture and
22:19
been longing
22:19
for that
22:20
perfect
22:21
sacrifice
22:22
that would
22:23
take away
22:23
the sins
22:24
Of the
22:24
world.
22:25
So the
22:25
law could
22:26
not atone
22:26
for sin.
22:27
The law
22:27
also could
22:28
not grant
22:29
a clean
22:31
conscience.
22:31
We won't
22:32
spend much
22:32
time talking
22:33
about and
22:34
thinking about
22:35
conscience.
22:36
But we
22:37
have experienced
22:38
a guilty
22:40
conscience.
22:41
We have
22:42
experienced
22:43
doing something
22:44
that was
22:44
offensive to
22:46
God and
22:47
carrying the
22:48
weight of
22:49
that offense.
22:51
The law
22:52
heaps guilt
22:53
on the
22:54
conscience
22:55
to drive us
22:56
to Christ.
22:57
It cannot
22:58
clean.
23:00
The
23:00
conscience.
23:02
Hebrews
23:02
chapter 9
23:02
last half
23:03
of verse
23:04
9 says
23:05
gifts and
23:06
sacrifices are
23:07
offered that
23:09
cannot perfect
23:10
the conscience
23:11
of the
23:12
worshiper.
23:14
Also the
23:15
law could
23:16
not provide
23:17
unfettered
23:19
access to
23:20
God.
23:21
And that's
23:21
the point
23:21
being made
23:22
in verse
23:23
11.
23:24
Now if
23:24
perfection had
23:25
been attainable
23:26
through the
23:26
Levitical
23:27
priesthood for
23:27
under it
23:28
the people
23:29
received the
23:31
law.
23:32
If it
23:33
could have
23:33
what further
23:35
need would
23:35
there have
23:35
been for
23:36
another priest
23:37
to arise
23:38
after the
23:39
order of
23:40
Melchizedek?
23:41
The law
23:42
also cannot
23:43
give us
23:44
unfettered
23:45
access to
23:47
God.
23:49
However,
23:50
praise the
23:51
Lord that
23:51
this text
23:52
speaks
23:53
secondly to
23:54
the sufficiency
23:55
of the
23:56
Melchizedekian
23:57
priesthood
23:57
and the
23:59
new covenant.
24:01
The Aaronic
24:02
and the
24:02
old
24:02
meant to
24:04
point us
24:04
to,
24:05
to make
24:06
us aware
24:07
of our
24:07
need of
24:08
the other.
24:11
Verse 15
24:12
through the
24:12
end of the
24:12
text.
24:13
This becomes
24:14
even more
24:14
evident when
24:15
another priest
24:16
arises in
24:17
the likeness
24:17
of Melchizedek
24:18
who has
24:19
become a
24:20
priest not
24:20
on the
24:20
basis of
24:21
a legal
24:21
requirement
24:22
concerning
24:22
bodily
24:22
descent,
24:23
but by
24:24
the power
24:24
of an
24:25
indestructible
24:25
life.
24:27
For it is
24:28
witnessed of
24:28
him,
24:29
this is
24:29
Psalm 110
24:30
verse 4,
24:31
you are a
24:32
priest forever
24:33
after the
24:34
order of
24:35
Melchizedek.
24:36
For on the
24:37
one hand,
24:38
a former
24:38
commandment
24:39
is set
24:39
aside because
24:40
of its
24:40
weakness
24:40
and uselessness,
24:42
for the
24:42
law made
24:43
nothing
24:43
perfect.
24:45
But on
24:45
the other
24:46
hand,
24:46
a better
24:46
hope is
24:47
introduced
24:47
through
24:48
which we
24:49
draw near
24:49
to God.
24:51
So remember
24:52
last week,
24:53
we talked
24:53
a bit
24:53
about
24:54
this
24:54
Melchizedek.
24:56
He is a
24:57
rather obscure
24:57
character in
24:59
the Bible.
24:59
We read
25:00
about him
25:00
in Genesis
25:01
chapter 14.
25:03
You can
25:03
get much
25:04
of that
25:04
information
25:05
right here
25:05
in the
25:05
beginning
25:06
of Hebrews
25:06
chapter 7.
25:08
Abraham
25:09
goes out,
25:10
fights a
25:10
battle.
25:11
On his
25:11
return from
25:11
that battle,
25:12
he meets
25:12
with this
25:13
priest king
25:14
Melchizedek
25:15
and he
25:16
offers to
25:17
him a
25:18
tithe
25:18
of his
25:19
spoils of
25:20
war.
25:21
And this
25:22
priest king
25:22
blesses
25:24
Abraham.
25:25
And then he
25:26
disappears
25:26
from the
25:27
pages of
25:28
scripture
25:28
until in
25:29
Psalm 110
25:30
and verse
25:31
4.
25:33
There's this
25:33
inspired
25:34
revelation
25:36
of who
25:37
Christ would
25:37
be,
25:38
where he
25:39
says,
25:39
you are a
25:40
priest forever
25:40
after the
25:42
order of
25:43
Melchizedek.
25:43
And I
25:44
praise God
25:44
for our
25:45
inspired text,
25:46
for the
25:46
New Testament
25:47
that gives
25:47
us so much
25:48
explanation of
25:49
the Old
25:50
Testament,
25:50
that the
25:50
writer of
25:51
Hebrews
25:52
was shown
25:53
what all
25:54
of this
25:54
means for
25:56
us.
25:57
It's
25:57
incredible.
25:59
So remember
25:59
that Melchizedek
26:00
foreshadows
26:00
Christ's
26:01
offices,
26:02
the offices
26:03
of king
26:04
and of
26:05
priest.
26:07
Verse 2
26:08
chapter 7.
26:09
He is first
26:10
by translation
26:11
of his
26:11
name,
26:12
king of
26:12
Melchizedek,
26:12
king of
26:13
righteousness,
26:14
and then he
26:14
is also
26:15
king of
26:15
Salem.
26:16
That is
26:17
king of
26:19
peace.
26:21
He, being
26:23
Melchizedek,
26:24
foreshadowing
26:25
Christ, was
26:27
one who
26:27
could hold
26:28
both offices.
26:30
And the
26:30
Levitical priests
26:31
could not be
26:32
kings, and
26:32
kings most
26:33
certainly could
26:33
not be
26:34
Levitical
26:35
priests.
26:35
Much judgment
26:36
was brought
26:37
upon kings
26:37
who tried to
26:38
serve in
26:39
that role.
26:40
So they're
26:41
unique, and
26:42
they're appointed
26:43
uniquely.
26:46
Secondly,
26:46
Melchizedek
26:47
foreshadows
26:47
Christ's
26:48
qualifications.
26:50
He had
26:50
no genealogy,
26:51
that is no
26:52
genealogy by
26:53
which to
26:54
show himself
26:55
a Levitical
26:56
priest.
26:56
He was
26:56
from the
26:57
line of
26:58
Judah.
26:59
Verse 3,
26:59
he is
26:59
without father
27:00
or mother
27:01
or genealogy.
27:02
We have
27:02
no record
27:03
of this
27:03
in the
27:04
text about
27:05
Melchizedek,
27:05
and has
27:06
no beginning
27:07
or end.
27:08
Again,
27:09
interpreting
27:09
from silence,
27:10
we know
27:11
not anything
27:11
about
27:12
Melchizedek's
27:12
beginning
27:13
or end,
27:14
and this
27:14
is meant
27:14
to show
27:15
us
27:15
something
27:16
of
27:16
Christ.
27:18
Right?
27:18
But resembling
27:19
the Son
27:19
of God,
27:20
verse 3,
27:21
he continues
27:22
a priest
27:23
forever.
27:25
And in
27:26
our text
27:26
today,
27:27
this is
27:27
where the
27:28
author is
27:28
still going.
27:29
That's why
27:30
I'm reminding
27:30
you of
27:31
this.
27:32
Because in
27:32
verse 16
27:33
and 17,
27:35
he's making
27:35
that point
27:36
once again.
27:37
Right?
27:38
He didn't
27:38
become a
27:38
priest on
27:39
the basis
27:39
of a legal
27:40
requirement
27:40
from the
27:41
old covenant,
27:42
but by
27:44
the power
27:45
of an
27:45
indestructible
27:46
life.
27:47
Right?
27:47
Put to death
27:48
on the cross
27:48
but raised
27:49
again
27:49
three days
27:51
later.
27:51
He's a
27:52
priest
27:52
forever,
27:54
verse 17,
27:55
quoting Psalm
27:56
110,
27:56
verse 4.
27:57
A priest
27:58
forever
27:59
after the
28:00
order
28:00
of Melchizedek.
28:03
So
28:03
significant.
28:06
Which is the
28:06
third thing
28:07
that Melchizedek
28:07
foreshadows
28:08
for us
28:08
about Christ.
28:09
Christ's
28:10
superiority
28:11
over
28:12
Abraham,
28:14
over
28:14
Melchizedek,
28:15
over
28:15
all.
28:17
We see
28:18
that the
28:18
inferior
28:18
tithes
28:19
to the
28:19
superior
28:20
and secondly
28:21
the superior
28:21
blesses
28:22
the inferior
28:23
verses 4
28:24
through 7.
28:26
All of
28:27
this is
28:27
driving us
28:28
to understand
28:29
the superiority
28:30
of Jesus
28:31
Christ.
28:32
So
28:33
Jesus
28:33
Christ,
28:33
our
28:34
forever
28:34
perfect
28:35
priest,
28:36
atones
28:37
for sin,
28:38
he grants
28:39
a clean
28:40
conscience,
28:41
and he
28:42
provides
28:42
unfettered
28:43
access
28:44
to God.
28:46
Why would
28:47
you go
28:47
back to
28:48
the old
28:48
is what
28:49
the author
28:49
of Hebrews
28:49
is saying.
28:50
Why would
28:51
you do
28:51
that?
28:52
It was
28:52
insufficient.
28:54
But
28:54
Christ
28:55
is sufficient.
28:58
Jesus
28:59
Christ
28:59
atones
29:00
for sin.
29:03
Hebrews
29:03
chapter
29:03
10
29:04
verses
29:04
12
29:05
14
29:06
when
29:08
Christ
29:08
had
29:08
offered
29:09
for
29:09
all
29:09
time
29:10
a
29:10
single
29:11
sacrifice
29:12
for
29:13
sins.
29:14
He
29:14
sat
29:15
down
29:15
at
29:15
the
29:15
right
29:15
hand
29:16
of
29:16
God
29:16
waiting
29:17
from
29:17
that
29:18
time
29:18
until
29:18
his
29:18
enemy
29:19
should
29:19
be
29:19
made
29:19
a
29:19
footstool
29:20
for
29:20
his
29:21
feet.
29:22
For
29:22
by
29:22
a
29:22
single
29:23
offering
29:23
he
29:24
has
29:24
perfected
29:24
for
29:25
all
29:25
time
29:26
those
29:27
who
29:27
are
29:27
being
29:27
sanctified.
29:29
So
29:29
here
29:30
again
29:30
is
29:30
this
29:30
idea
29:31
of
29:31
perfection.
29:33
Having
29:33
the
29:34
ability
29:34
because
29:35
we
29:35
have
29:35
Christ's
29:36
righteousness
29:36
to
29:36
draw
29:37
near
29:37
to
29:38
God.
29:39
And
29:39
by
29:40
what?
29:41
What
29:41
atones
29:42
for
29:42
our
29:42
sin
29:43
in
29:43
order
29:44
to
29:45
bring
29:45
us
29:45
to
29:45
God?
29:46
The
29:47
sacrifice
29:47
of
29:48
Christ.
29:50
A
29:50
single
29:51
sacrifice.
29:52
Not
29:52
continued
29:53
sacrifice.
29:54
Not
29:54
all
29:54
day
29:55
never
29:55
ending
29:56
sacrifice.
29:58
But
29:58
a
29:58
single
29:59
sacrifice.
30:00
He
30:01
offered
30:01
himself
30:01
as
30:02
a
30:03
perfect
30:03
sacrifice
30:04
that
30:04
we
30:05
might
30:05
be
30:05
perfect
30:06
in
30:07
him.
30:08
And
30:08
the
30:08
last
30:08
half
30:09
of
30:09
verse
30:09
12
30:09
is
30:09
so
30:09
significant
30:10
because
30:10
the
30:11
temple
30:11
had
30:12
nowhere
30:12
to
30:13
sit
30:14
down.
30:14
There
30:15
was
30:15
no
30:15
sitting
30:15
furniture
30:16
for
30:16
the
30:16
Levitical
30:17
priests.
30:18
Why?
30:19
Because
30:19
they
30:19
didn't
30:20
have
30:20
time
30:20
to
30:20
sit
30:21
down.
30:22
When
30:22
they
30:22
were
30:22
working
30:22
their
30:23
shift
30:23
they
30:24
were
30:24
busy
30:25
making
30:26
sacrifice
30:26
making
30:27
sacrifice
30:27
making
30:28
sacrifice
30:28
sins
30:30
piling
30:30
up
30:31
sacrifices
30:32
being
30:32
made.
30:33
It
30:33
was
30:33
never
30:34
enough
30:35
because
30:35
it
30:36
wasn't
30:36
meant
30:36
to
30:36
be.
30:38
It
30:38
was
30:38
meant
30:38
to
30:38
point
30:39
us
30:39
to
30:39
the
30:39
perfect
30:39
sacrifice
30:40
of
30:41
Christ.
30:42
So
30:42
the
30:42
last
30:42
half
30:42
of
30:42
verse
30:42
12
30:43
says
30:43
he
30:44
sat
30:45
down.
30:47
We
30:47
know
30:47
he
30:48
declared
30:48
it
30:48
is
30:49
finished
30:50
and
30:51
he
30:51
sat
30:52
down
30:52
at
30:53
the
30:53
right
30:53
hand
30:53
the
30:53
place
30:54
of
30:54
honor
30:54
of
30:55
God
30:56
the
30:57
Father.
30:58
One
30:58
sacrifice
30:59
for
31:00
all.
31:02
First
31:02
Peter
31:02
chapter
31:03
two
31:03
verse
31:03
twenty
31:03
four
31:04
says
31:04
the
31:04
same
31:04
he
31:05
himself
31:05
bore
31:06
our
31:07
sins
31:07
in
31:07
his
31:07
body
31:08
on
31:09
the
31:09
tree.
31:10
He
31:10
took
31:10
the
31:10
punishment
31:11
that
31:11
was
31:11
due
31:11
us.
31:12
He
31:12
took
31:12
it
31:12
on
31:12
himself.
31:13
God
31:13
couldn't
31:13
overlook
31:14
the
31:14
sin.
31:15
He
31:15
had
31:15
to
31:15
punish
31:15
the
31:15
sin.
31:16
He
31:16
punished
31:17
it
31:17
in
31:17
Christ
31:18
that
31:19
we
31:19
might
31:19
die
31:20
to
31:20
sin
31:20
and
31:21
live
31:22
to
31:23
righteousness
31:23
by
31:24
his
31:25
wounds
31:25
you
31:26
have
31:26
been
31:27
healed.
31:27
Jesus
31:28
Christ
31:29
and
31:29
Jesus
31:29
Christ
31:30
alone
31:31
atones
31:32
for
31:32
sin.
31:33
The
31:33
law
31:33
cannot
31:33
accomplish
31:34
this.
31:35
It
31:35
points
31:35
us
31:36
to
31:36
his
31:36
accomplishment.
31:38
Second
31:39
Jesus
31:39
Christ
31:39
grants
31:40
a
31:41
clean
31:41
conscience.
31:43
Having
31:44
had
31:44
our
31:45
sin
31:45
atoned
31:46
for
31:47
we
31:48
no
31:48
longer
31:49
have
31:49
to
31:49
bear
31:49
the
31:49
guilt
31:50
of
31:50
our
31:50
sin.
31:51
Hebrews
31:52
9
31:52
verse
31:52
14
31:53
how
31:54
much
31:54
more
31:54
would
31:54
the
31:54
blood
31:55
of
31:55
Christ
31:55
who
31:56
through
31:56
the
31:56
eternal
31:57
spirit
31:57
offered
31:58
himself
31:58
without
31:59
blemish
31:59
to
31:59
God
31:59
purify
32:01
our
32:01
conscience
32:02
!
32:02
from
32:03
dead
32:03
works
32:03
to
32:04
serve
32:05
the
32:06
living
32:06
God.
32:08
What a
32:08
glorious
32:09
thing
32:09
it is
32:10
that if
32:11
we are
32:11
in
32:12
Christ
32:13
the sins
32:14
that we
32:14
continue
32:15
to
32:15
commit
32:16
our
32:16
flesh
32:17
wields
32:19
its
32:19
ugly
32:20
head.
32:21
we
32:22
forget
32:23
who
32:23
we
32:23
are
32:24
in
32:24
Jesus
32:24
and
32:25
we
32:25
still
32:25
sin
32:26
that
32:28
that
32:28
sin
32:29
was
32:29
also
32:29
covered
32:30
by
32:31
the
32:31
blood
32:31
of
32:31
Christ.
32:33
Brother,
32:33
we don't
32:34
need to
32:34
do
32:34
penance.
32:35
We
32:35
merely
32:36
need
32:36
to
32:36
do
32:36
repentance.
32:38
And
32:38
repentance
32:39
when we
32:39
sin
32:39
is a
32:40
merely
32:40
going
32:40
that
32:41
was
32:41
sin.
32:42
Praise
32:42
God
32:43
for
32:43
the
32:43
cross
32:43
of
32:44
Christ.
32:46
Many
32:46
of us
32:46
who
32:46
take
32:47
sin
32:47
seriously
32:48
want
32:49
to
32:49
spend
32:49
a
32:50
period
32:50
of
32:50
time
32:50
mourning
32:51
our
32:53
sinfulness.
32:54
We
32:54
want
32:54
to
32:54
spend
32:55
much
32:55
time
32:56
beating
32:57
ourselves
32:58
up
32:58
over
32:59
what
32:59
we
33:00
have
33:00
done.
33:02
And
33:02
I've
33:02
been
33:02
asked
33:03
the
33:03
question,
33:03
how
33:04
long
33:04
should
33:05
I
33:05
mourn
33:05
!
33:06
my
33:06
sin?
33:08
My
33:08
answer
33:09
is only
33:09
as long
33:10
as it
33:10
takes
33:10
to get
33:10
you
33:10
back
33:11
to
33:11
the
33:11
cross
33:11
of
33:11
Christ.
33:13
Flee
33:13
to it
33:14
and flee
33:14
as fast
33:15
as you
33:15
can.
33:17
Mourn
33:17
the sin
33:17
on your
33:18
way
33:18
there,
33:18
but
33:18
when
33:19
you're
33:19
there,
33:19
recognize
33:20
that this
33:21
too
33:22
was covered
33:23
by the
33:24
blood of
33:24
Christ.
33:25
Have your
33:26
conscience
33:26
made clean.
33:28
Don't
33:29
bear the
33:29
guilt that's
33:30
not years
33:30
to bear
33:31
that Christ
33:32
died
33:32
for you.
33:35
Jesus Christ
33:36
grants
33:37
a clean
33:38
conscience.
33:39
The law
33:40
could not
33:41
do this.
33:43
I
33:43
imagine
33:44
going through
33:45
the ritual
33:46
practice of it,
33:47
living
33:49
living in
33:49
that day
33:50
and the
33:51
outskirts
33:51
of Jerusalem
33:52
and making
33:52
the trek
33:53
up the
33:54
mountain
33:54
and buying
33:55
the sacrifice
33:56
and taking
33:56
the sacrifice
33:57
to the
33:57
Levitical
33:58
priest
33:58
and him
33:58
going
33:59
through the
33:59
practice
34:00
of making
34:00
the sacrifice
34:01
and turning
34:01
around and
34:02
feeling the
34:02
exact same
34:04
way.
34:06
Feeling
34:06
nothing.
34:08
These people
34:09
would have
34:09
had a faith
34:09
that went
34:10
beyond the
34:11
sacrifice
34:11
itself.
34:12
Somehow
34:12
God is
34:14
pleased
34:14
as I'm
34:15
doing this.
34:16
Looking
34:16
to
34:17
the
34:18
ultimate
34:18
sacrifice.
34:20
Looking
34:20
to
34:21
the
34:21
hope
34:22
of a
34:22
clean
34:22
conscience.
34:24
Third,
34:25
Jesus Christ
34:25
provides
34:26
unfettered
34:27
access
34:28
to God.
34:29
There's
34:29
nothing
34:29
that
34:30
restrains
34:31
this
34:31
access.
34:33
You have
34:33
to remember
34:34
it is so
34:35
massively
34:35
significant
34:36
that when
34:36
Jesus died
34:37
the temple
34:38
curtain
34:39
which was
34:39
the curtain
34:40
that divided
34:40
the holy
34:41
place
34:42
from the
34:42
holy
34:42
of holies
34:43
was
34:43
dividing
34:44
where people
34:46
could go
34:46
to where
34:47
only one
34:47
person
34:47
could go
34:48
one day
34:48
a year
34:49
the presence
34:50
of God
34:51
and he
34:52
wasn't there
34:52
in Jesus'
34:53
day by the
34:53
way.
34:53
He had
34:54
left long
34:54
ago.
34:55
It was
34:55
just an
34:56
empty
34:56
space.
34:58
But there
34:58
was a
34:58
curtain
34:59
still there
34:59
and it
35:01
signified
35:01
something.
35:03
You're
35:03
unclean.
35:04
You can't
35:05
come in
35:06
here.
35:07
This
35:08
curtain
35:08
was as
35:09
thick as
35:10
a man's
35:10
hand.
35:12
My hand's
35:13
not very
35:13
thick.
35:13
It was
35:14
thick.
35:16
And it
35:16
was torn
35:17
from the
35:17
top
35:18
to the
35:19
bottom.
35:21
Christ
35:21
gives us
35:22
access
35:23
to the
35:25
place of
35:25
God.
35:26
God is
35:26
saying you
35:27
will no
35:27
longer
35:27
worship me
35:28
in this
35:28
way.
35:30
There's a
35:30
better hope
35:31
for you
35:32
to draw
35:33
near to
35:34
me.
35:35
Verse 19
35:35
for the
35:36
law made
35:37
nothing
35:38
perfect.
35:39
But on
35:39
the other
35:40
hand a
35:40
better hope
35:41
is
35:42
introduced
35:42
through
35:43
which
35:44
this is
35:44
Christ
35:45
that he's
35:45
talking
35:45
about.
35:46
We
35:46
draw
35:47
near
35:47
to
35:49
God.
35:50
Verse 25
35:51
consequently
35:52
he is
35:53
able to
35:53
save to
35:54
the utter
35:54
most
35:55
those
35:55
who
35:56
draw
35:56
near
35:56
to
35:57
God
35:57
through
35:58
him
35:58
since
35:59
he
35:59
always
36:00
lives.
36:01
Remember
36:01
this is
36:01
where we're
36:02
headed.
36:02
He
36:02
always
36:03
lives
36:04
to make
36:04
intercession
36:05
for them.
36:08
Beloved
36:08
if you're
36:09
in Christ
36:10
there's a
36:10
reality
36:11
that Jesus
36:11
right now
36:13
is speaking
36:14
to the
36:15
father on
36:15
your behalf.
36:17
God
36:18
in his
36:18
holiness
36:18
his
36:19
perfect
36:20
justice
36:21
has a
36:22
white
36:22
hot
36:23
wrath
36:23
that burns
36:25
against those
36:25
who are
36:26
rebels
36:26
against him.
36:28
And Jesus
36:29
sits at his
36:30
right hand
36:30
and says
36:31
but not
36:32
that one
36:32
he's
36:33
mine
36:34
not her
36:35
she's
36:36
mine.
36:37
Yes
36:38
they're
36:39
wretched.
36:40
Yes
36:41
they've
36:41
been
36:42
rebels
36:42
right
36:43
but they
36:44
believed
36:44
in me
36:45
right
36:45
I took
36:46
their
36:47
punishment
36:47
on the
36:47
cross
36:48
I've
36:49
given
36:49
them
36:50
my
36:50
righteousness
36:51
right
36:52
they are
36:52
in me
36:53
and I
36:54
am
36:54
in
36:55
them
36:55
they
36:56
belong
36:56
to
36:57
us
36:57
forever
36:59
God's
37:00
wrath
37:01
passes
37:02
on
37:02
it's
37:03
the
37:04
beautiful
37:04
picture
37:04
of the
37:05
Passover
37:06
as the
37:06
people
37:07
huddled
37:07
in their
37:08
houses
37:08
and the
37:10
angel of
37:10
death
37:11
passed
37:11
over
37:11
Egypt
37:12
because of
37:13
the sacrifice
37:14
of that
37:14
perfect
37:14
lamb
37:15
put on
37:15
the
37:15
doorpost
37:16
the
37:16
angel of
37:16
death
37:16
would
37:16
pass
37:17
over
37:17
their
37:18
houses
37:18
right
37:19
God's
37:20
judgment
37:20
moving
37:22
beyond
37:22
right
37:23
because
37:24
the
37:25
blood
37:25
of
37:26
Christ
37:26
protects
37:28
us
37:28
John
37:30
chapter
37:30
14
37:31
in
37:31
verse
37:31
6
37:32
Jesus
37:33
said
37:33
I
37:34
am
37:34
the
37:34
way
37:34
and
37:35
the
37:35
truth
37:36
and
37:37
the
37:37
life
37:37
and
37:38
no
37:38
one
37:38
comes
37:39
to
37:39
the
37:39
father
37:39
except
37:40
through
37:41
me
37:42
Christ
37:44
provides
37:44
this
37:45
unfettered
37:46
access
37:46
for us
37:47
to
37:47
God
37:47
he
37:48
is
37:49
a
37:49
better
37:50
hope
37:51
so
37:53
whatever
37:53
the
37:53
temptation
37:53
may
37:54
be
37:54
to
37:56
a
37:56
cultural
37:58
version
37:58
of
37:58
Christianity
37:59
thing
38:00
that
38:00
calls
38:00
itself
38:01
Christian
38:01
but
38:02
isn't
38:02
at
38:02
all
38:03
to
38:04
some
38:04
other
38:05
philosophy
38:06
of
38:06
the
38:07
West
38:07
to
38:08
some
38:08
other
38:09
religious
38:09
form
38:10
it
38:11
won't
38:12
be
38:12
Judaism
38:13
I
38:13
don't
38:13
think
38:14
maybe
38:14
Judaism
38:14
maybe
38:15
that
38:15
becomes
38:16
the
38:16
temptation
38:16
for
38:17
you
38:17
whatever
38:20
it
38:20
may
38:21
be
38:21
will
38:22
you
38:22
persevere
38:23
because
38:25
everything
38:25
else
38:26
is
38:26
insufficient
38:27
it
38:27
has
38:28
the
38:28
same
38:28
insufficiency
38:29
of the
38:29
Aaronic
38:29
priesthood
38:30
and the
38:30
old
38:30
covenant
38:31
to
38:31
save
38:31
your
38:31
soul
38:32
but
38:33
faith
38:34
by
38:35
grace
38:35
and
38:36
the
38:36
person
38:36
and
38:36
work
38:37
of
38:37
Jesus
38:38
Christ
38:38
will
38:39
save
38:39
you
38:40
forever
38:41
you
38:42
cannot
38:43
be
38:43
saved
38:43
by
38:44
your
38:44
works
38:45
you
38:46
must
38:46
be
38:46
saved
38:47
by
38:47
the
38:47
work
38:48
of
38:49
Christ
38:49
he
38:51
is
38:51
the
38:51
sufficient
38:53
Melchizedekian
38:54
priest
38:55
he
38:56
is
38:57
the
38:58
sacrifice
38:58
that
38:59
takes
38:59
away
39:00
our
39:00
sin
39:01
he
39:01
is
39:02
the
39:03
perfect
39:03
law
39:04
keeper
39:04
that
39:04
we
39:05
might
39:05
have
39:05
his
39:06
righteousness
39:07
and
39:08
this
39:09
is
39:10
the
39:10
new
39:10
covenant
39:10
the
39:11
beauty
39:12
of
39:13
walking
39:14
in
39:15
Christ
39:16
drawing
39:17
near
39:17
to
39:17
God
39:17
because
39:18
of
39:18
his
39:19
works
39:19
and
39:21
not
39:21
because
39:21
of
39:21
our
39:21
own
39:22
I
39:24
want
39:24
to
39:24
conclude
39:24
in
39:24
reading
39:25
another
39:25
text
39:26
from
39:26
Hebrews
39:26
this
39:27
is
39:28
chapter
39:28
10
39:28
verses
39:30
19
39:30
through
39:30
23
39:31
and
39:35
I
39:35
am
39:35
eager
39:35
to
39:35
preach
39:35
this
39:36
text
39:36
let
39:38
me
39:38
just
39:38
read
39:38
it
39:38
and
39:38
I'll
39:38
close
39:38
this
39:39
in
39:39
prayer
39:39
the
39:41
author
39:41
writes
39:41
therefore
39:41
brothers
39:42
since
39:43
we
39:44
have
39:44
confidence
39:44
to
39:45
enter
39:45
the
39:45
holy
39:46
places
39:46
by
39:47
the
39:47
blood
39:47
of
39:47
Jesus
39:48
by
39:49
the
39:49
new
39:49
and
39:49
living
39:50
way
39:50
that
39:50
he
39:50
opened
39:51
for
39:51
us
39:51
through
39:51
the
39:51
curtain
39:52
that
39:52
is
39:52
through
39:53
his
39:53
flesh
39:54
and
39:55
since
39:55
we
39:55
have
39:56
a
39:56
great
39:56
priest
39:57
over
39:57
the
39:57
house
39:58
of
39:58
God
39:58
let
40:00
us
40:00
draw
40:00
near
40:00
with
40:01
a
40:01
true
40:01
heart
40:02
in
40:02
full
40:02
assurance
40:03
of
40:03
faith
40:03
with
40:04
our
40:05
hearts
40:05
sprinkled
40:05
clean
40:06
from
40:06
an
40:06
evil
40:06
conscience
40:07
and
40:08
our
40:08
bodies
40:08
washed
40:09
with
40:09
pure
40:10
water
40:10
let
40:11
us
40:11
hold
40:12
fast
40:13
the
40:14
confession
40:14
of
40:14
our
40:15
hope
40:15
without
40:15
wavering
40:16
for
40:17
he
40:17
who
40:18
promised
40:18
is
40:20
faithful
40:20
join
40:21
me in
40:21
a
40:21
word
40:21
of
40:22
prayer