Hebrews Series 2 Lesson 9 Hebrews Chapter 8

Transcription

1 Hebrews Series 2 Lesson 9 Hebrews Chapter 8 Objective: To explore the ancient text of Hebrews in order to understand how this product of the mature early Christian movement interpreted Christological understandings. In doing this it is the aim of this study to encourage, enable and inspire people to live a more Christ-centered existence. It is also the hope and the design of this material to provide materials for the use of small groups as well as in Sunday morning Bible classes. A new section has been added at the end that can be used either with the family or with a small group. Materials: The Bible, Commentaries, journal articles, dictionaries, the internet and other resources as may be appropriate. Procedures 1. To explore this text Eirst as it would have been understood by its original audience, in its original context. 2. Next we will hope to understand more fully the nature of our God and in so doing comprehend his call upon our existence in order to fuleill our destiny as image-bearers. 3. We will seek to Eind practical guidance in these ancient words that will empower, enlighten and inspire us as we live in a twenty-eirst century world dominated by a focus on self and the individual. We are called as God s people to live in community as a people that unleashes His compassion in a world Eilled with pain and suffering. God is the only hope for a better world. 4. Provide a sheet to take home as a reminder of what has been examined and to provide additional opportunities for consideration of God s word and application in our daily living out of our eternal destiny beginning now. PAGE 1 OF 21

2 In chapter 7, the author gave us details regarding the priesthood of Melchizedek, which is described as a priesthood without beginning and end. This is a priesthood that is described as being coneirmed by God with an oath, founded not on the basis of the Law, or familial qualieication, but based upon personal greatness. This is a priesthood that death cannot touch, where the priest is so pure there is no need that it ever be repeated, or offered on behalf of that priest. The rank and status of this high priest has been established; Jesus is a high priest of the order of Melchizedek. His priesthood is an eternal priesthood. For the audience of Hebrews it is made clear that his audience has just such a high priest as the one described in verse 7. The author now develops his description of the priesthood of the order of Melchizedek in this chapter along with its implications. Hebrews 8:1-13 is the Eirst part of the fourth major section of Hebrews - The Superiority of the Heavenly Reality over Its Earthly Copy. This extended treatment of the high priestly ministry of Jesus 1 covers two and a half chapters. 1 Edgar Mcknight and Christopher Church, Hebrews-James, in the Smyth & Helwys Bible Commentary series (Macon GA: Smyth & Helwys, 2004), p PAGE 2 OF 21

3 N. T. Wright offers the following illustration with regard to comprehending this section: He says that years ago a toy which simulated the game of football (soccer) was introduced. It was a table-top version that was played with plastic Eigures an inch or two high. The game was played by Elicking the Eigures with a Einger, so that they would hit the ball and try to get the ball into the opponent s goal. If you had very small and very active little Eingers you could become quite good at the game. There is one thing that is certain however, and that was that if you had ever seen an actual football (soccer) match you would never mistake that actual match for the toy replica variety of the game. If we might suppose, however that the game was given to a family who had never seen an actual football match and did not even know that such a thing existed they might well imagine that the tabletop football game was indeed the real thing. They would not know that it was a copy of the real thing as this was beyond their experiential reality. Something like this, and even more, lies at the 2 heart of Hebrews 8. 2 N. T. Wright, Hebrews, in the N. T. Wright For Everyone Bible Study Guides series (Downers Grove IL: IVP Connect, 2010), p. 44. PAGE 3 OF 21

4 The writer of Hebrews is telling his audience that what they have seen, and previously perhaps experienced to some extent all of their life in the worship at the temple and all that went with it, is but a shadow of the heavenly reality. He is telling them that in Jesus Christ they now have access not to the shadow, not to the facsimile, but to the reality as it even now exists in the heavenly realm itself. This high priest is not like the high priests that they will have been familiar with; within the context of Judaism. Though they may Eind themselves having the tendency to drift away from their new found faith in Jesus Christ, the author of Hebrews is making an incredibly powerful case that this would be a mistake of biblical proportions. The reasoning seems to be that if they truly understand the situation they will make the correct choice and maintain the path of faith in Jesus Christ, that they have begun. The reader will be helped by a road map demonstrating in his discussion the crucial elements of the heavenly reality and its meaning. Those elements are: (1) The death of Christ is understood as an atoning sacrieice in some sense like that offered by the high priest on the day of atonement, only better and far PAGE 4 OF 21

5 greater. This atoning sacrieice is to be understood in terms of the new covenant prophesied by Jeremiah. The relationship of the heavenly sanctuary to this new covenant is the primary focus of 8:1-13. (2) Against this background of the new covenant, in the contextual framework of the priestly ministry, the author devoted time to a discussion of the ministry carried out in the ancient tent, or tabernacle within the holy place and the holy of holies (9:1-10). This unfamiliar world is something that is very strange and challenging for modern readers, but due to the fact that the author refers to the tabernacle and not to the temple it was also strange and unfamiliar to the actual experiences of the original readers as well. (3) Finally, following this discussion of the earthly sanctuary and regulations for worship, the characteristics of the sacrieice 3 offered by Jesus Christ are presented (9:11-10:18). The interpretation of the sacrieice of Christ in terms of the new covenant as described by Jeremiah makes for a rich and deep discussion. The sacrieice that is described in this letter guarantees the forgiveness that was promised under the new covenant (8:12; 9:14; 10:17), and the action of Jesus Christ fuleills the promise of a 3 Edgar Mcknight and Christopher Church, Hebrews-James, p PAGE 5 OF 21

6 new covenant that renews the mind and enlivens the heart (8:10; 10:10, 16). The contrasts that are given between earth and heaven are related to contrasts between old and new, dead and alive, ineffective and effective, apparent and real, repetitious and once and for all, shadow and reality, Elesh and spirit, many and one, external and internal. The writer makes a great distinction between the things that are greater and those things that are lessor. One of the things that the author of Hebrews must do in this contrast is not only show how they are different and apart, but also demonstrate some form of connection that indicates that God seeks the redemption of His good earth through an act that, though heavenly, also impacts the earth. The heavenly act of Christ also serves as an earthly one, done in the body (10:10, but 4 heavenly in terms of its intentionality). As we turn to the text of chapter 8, which relates the high priesthood of Jesus to the themes of sanctuary and covenant, with the Eirst Eive verses being devoted to Christ s sanctuary and then the last eight verses to the covenant of Christ. The introduction Now the main point in what we are saying is this, is a rhetorical 4 Edgar Mcknight and Christopher Church, Hebrews-James, pp PAGE 6 OF 21

7 strategy that is used to draw attention to the signieicance of the 5 afeirmation that has just been made in the previous chapter. The author believes that the case for Christ as the true and great high priest seated at the right hand of God (being seated in the presence of God is of huge signieicance - it indicates the deity of Christ and the overall position of Christ) has been made. He then moves into the exploring this reality and the role of Jesus as this high priest in more depth and in a greater sense of comparison with the earthly high priests. Jesus serves in a tent not set up by human hands, but in a tent set up by none other than Yahweh Himself. This indeed makes it far superior to that created by human hands. At verse 3, we Eind the author exploring what this high priest (Jesus) offered as a sacrieice. That is what priests do, they offer gifts and sacrieices, so it is obviously necessary for Jesus to have something to offer as high priest. However, here in this context the author does not actually tell us what it is that Jesus offers, at least in this section. This question will not be answered until 9:14 where we are told that he offers His own blood, His own 5 Edgar Mcknight and Christopher Church, Hebrews-James, pp PAGE 7 OF 21

8 self, His own life. Instead, at 8:4 the author shifts to another issue so that his audience does not confuse the priesthood of Christ with the Levitical priesthood, with an earthly priesthood. Those priests offer sacrieices according to the law (which made nothing perfect, 7:19). Those that offer sacrieices in this earthly tabernacle worship in a sketch and shadow (verse 5) of the one 6 in which Christ offers sacrieices. The author then turns to evidence that indicates that what he is saying is true, Moses was warned to make the earthly tent according to a pattern (τύπον) that was shown to him on the mountain. The implication being that the pattern, type, image, or example shown to Moses on the mountain was that of the heavenly reality where Christ even ministers now. Jesus ministers with a ministry that is more excellent (διαφορωτέρας λειτουργίας). The implication then is that since he ministers in a more excellent place He has a better covenant, with better promises. In every way, the author of Hebrews is highlighting the superiority of the ministry of Christ. For those that are perhaps considering reverting to Judaism the things being highlighted here 6 Edgar Mcknight and Christopher Church, Hebrews-James, p PAGE 8 OF 21

9 indicate that this is a foolish decision of astronomical proportions. It is important for us to maintain focus on the fact that above all else the Epistle of Hebrews is an exhortation to stop them from stepping away from their faith and trust in Christ. At verse 7, the writer introduces a quotation from Jeremiah 31:31-34 indicating the reasoning for that prophesy in the time of Jeremiah. That reasoning is that if the Eirst covenant had been sufeicient for the task there would have been no need for a second covenant. As we come to verse 8, our author discloses more regarding the nature of the fault. That covenant which failed to bring about a restored relationship between God and His people needed to be replaced by something better, more effective. Verse 8 begins by stating that God found fault (μεμφόμενος - word means to Eind fault, to blame ). There is a textual problem here in verse 8 that makes it difeicult to determine whether the fault is with it or with them. The New Revised Standard chooses to understand the fault as being with them while the New English Translation understands it to be with the covenant. I believe the reading of the New English translation is a better understanding of the text here, without going into all the reasoning and the PAGE 9 OF 21

10 minute detail. The case being made here, by the author of Hebrews, uses this Old Testament prophesy to indicate a couple of points: 1. People should be expecting a new covenant due to the failure of the old covenant. 2. A covenant that is better than the old one is needed in order to accomplish the necessary task of reconciliation to God. In verse 8, there are indications that the reason for the failure of that Eirst covenant was because of a failure on the part of the people as they did not continue in my covenant. Because they did not continue in the covenant (verse 9) it says I had no regard for them (ἠμέλησα - to neglect, to have no care for). For us the implication can seem that God did not care, or showed a lack of concern, but in reality the issue was based on the failure of the people to keep the covenant, so the correct response would have been to treat them as strangers and people that are of no concern. In the Hebrew text of Jeremiah 31 the indication is that Israel broke, (ה פ ר ו) (the covenant) though I was their husband, says Yahweh (Jeremiah 31:32). So often we fail today to understand the issue of covenant loyalty and only perhaps when it is set PAGE 10 OF 21

11 within the context of marriage do we begin to have an idea of the nature of covenant. Loyalty is critical for covenant. The usage of the Lord (κύριος) in the New Testament is another issue of importance too. So often we have understood Lord as simply something like our word sir, or perhaps like master, but in the context of biblical literature it is important to recognize that in translating the Old Testament into Greek they used the term Lord (κύριος) in place of the Hebrew name for God, Yahweh.(י הו ה) In our Old Testament translations, our English Bibles, have used the convention of capital letters (LORD) to indicate when the word Yahweh is translated for us into English. This same convention is not followed in the New Testament and so we are not able to tell when the reference is to lord in the sense of sir, or of a master, or in the sense that it is actually a reference to the actual name of God, Yahweh. Some may think this an unimportant matter, but I think understanding such a thing can often dramtiacally alter the meaning of a passage and our understanding of what is said not only with regard to God, but also what is said about Jesus. The question is when is this usage a PAGE 11 OF 21

12 title and when is it a reference to the deity of Christ and to the promises of Yahweh given in prophecy? This is not the place to tackle this subject fully, but at least to recognize that it exists is of some value and certainly in the context of Hebrews it is important to note when the author, though quoting from the Septuagint (the Old Greek translation of the Old Testament), is actually referring to promises made by the covenant God of Israel, using His covenant name, Yahweh. Certainly at Hebrews 8:9, the reference should be understood as a reference to Yahweh. It is to Him that the sleight of breaching the covenant comes. This is a personal covenant to a personal God and not merely some kind of legal agreement, or contract between somewhat disinterested parties such as in a corporate contract. This is deeply personal and God chooses to enter into this deeply personal covenant with His people and even when the Eirst one does not work because of the moral and ethical failure of Israel. God does not give up, but persists in pursuing covenant relationship with people. Even as God initially entered into covenant relationship with Israel He knew it would fail, not because He would fail, but PAGE 12 OF 21

13 because His covenant partner would fail to uphold their pledge of Eidelity to Him. Even in this, God promised something more advantageous, supportive, and loving to Israel. He did this all the while being aware of the cost to Him personally. It would cost the life of His beloved Son and break His heart even more than it had already been broken in the breech of the Eirst covenant. God seeks to reach to the very heart of human beings to put his laws in their minds and to write them on their hearts (verse 10). He seeks a way to draw people into full relationship with Himself, despite the personal cost to Himself. Surely in this we have the deeinition of love. A love so pure, so powerful, and so seleless, that it caused the death of the one who initiates it. It caused the death of Christ and ripped the heart from God Himself. God pursues relationship with people. The writer of Hebrews continues to admonish his audience to understand the extent to which Yahweh has gone to pursue relationship and he challenges them not to turn away. He quotes from this powerful and poignant Old Testament prophecy in Jeremiah in order to touch their hearts and to challenge their minds. Verse 11 indicated the desire of God to be known by His PAGE 13 OF 21

14 people a word that is relational to the core. God seeks relationship with them all from the least to the greatest. In verse 12, Yahweh expresses the foundation upon which such relationship can happen: it can only happen because of the great mercy of God. Through this mercy it is possible for relationship to exist. This is powerfully and graphically expressed in the words regarding the inequities of those that would be a part of the new, the second covenant: I will remember their sins no more (verse 12). In the Einal verse of chapter 8, the author powerfully draws this part of his argument to a close. For those who were perhaps considering returning to their old ways under the Law of Moses this point would deliver a powerful blow to that consideration. The fact that Jeremiah had prophesied the coming of this new covenant and the fact that in Jesus this new covenant had indeed actually arrived, the old one, which they were considering returning to, was now obsolete. The Greek word that is translated as obsolete (πεπαλαίωκεν) is a word that indicates that the old one like a garment is worn out and no longer Eit for function. It needs to be replaced, like when you wear out a coat, PAGE 14 OF 21

15 or a pair of shoes. It cannot be repaired, or rejuvenated, it can only be replaced. That old covenant will soon disappear (ἀφανισμοῦ) altogether. It was near to disappearing even as the author of Hebrews writes his words in the Eirst century of our present era. For those considering a return to that covenant the author of Hebrews is telling them what they are giving up in Christ, but also that there is no usefulness, or ability to restore relationship to God left in that old, obsolete covenant. The implication is that to return to such a thing is useless and will ultimately lead to a failure of relationship with God and a failure to access His mercy. To return to the old covenant is to return to the shadow like returning to the toy football (soccer) game in preference over the reality of a real game. There is a sense in which the author makes it clear that there is in reality no choice. To return to the shadow is so farcical and asinine as to actually be beyond any credible consideration. The author wants his audience to understand the reality of the new covenant and their great high priest in that covenant in terms that were comparable for his audience. He PAGE 15 OF 21

16 wants them to understand the implications of what they are actually considering. For us today, this understanding should draw us powerfully and deeply into our faith and though we may not be immersed in the lore and legend of ancient Israel we can understand that what we have in Jesus Christ is beyond measure and sufeicient in order to bridge the gap between us and God. We are called to covenant loyalty through and act of sacrieicial love that should compel us to be transformed and drawn to our heavenly father. PAGE 16 OF 21

17 Synopsis The author of Hebrews here continues to put forward his reasoning for following Christ and for not considering a return to the practices of the old Law. Our great high priest sits at the right hand of the throne of Majesty. Jesus serves us in ministering on our behalf in the true sanctuary of heaven and not in some earthly copy as did the Levitical priesthood. The sanctuary that Jesus serves in is one not made by human hands, it is the true tent that the Lord set up. At verse 3, the author shifts to the issue of sacrieice, indicating that it is necessary for a priest to have a gift to offer without actually telling us what that is here. This discussion leads to verse 4 indicating that there is going to be difference in the nature of the sacrieice that is offered in heaven, because there the sacrieice will not be according to the law. Here the author is signaling his audience to expect something different from what has been done under the old law. What is offered in the earthly sanctuary is inferior as is the sanctuary itself. That sanctuary was built according to a pattern given to Moses. That pattern was in some sense to stand as a type of the real, the heavenly, sanctuary PAGE 17 OF 21

18 where Jesus now ministers and mediates a better covenant that was enacted through better promises. The reasoning is that if the Eirst covenant had been faultless there would have been no need to speak of a second. The author Hebrews then quotes a powerfully, evocative passage from Jeremiah 31 that should have touched the heart and soul of any that had ever practiced Judaism. This was a source of hope and aspiration. This was the promise of a better covenant that would actually restore relationship between God and human beings. This was a covenant based in the tenet of mercy from God so powerful, and so pervasive that it could, and would, overcome the weaknesses of those who sought to live in covenant relationship with Yahweh. This new covenant would replace the old covenant rendering it obsolete and soon to disappear. PAGE 18 OF 21

19 Questions 1. Why do you think it might be helpful for us to have access to the throne of Majesty? 2. How do you think recognizing that we have Jesus as our high priest at the right hand of God should affect our lives? 3. What are some things that are facsimiles of the real thing that we might encounter in today s world? Maybe fake Rolex watches, fake top brand shoes, fake Chicago style pizza. How does knowing something is fake affect how you perceive it? 4. What do you think was the purpose of the original tabernacle set up in the time of Moses? 5. Why do you think the writer of Hebrews refers to that original tabernacle in his discussion and not to the Temple? 6. What do you think the purpose of sacrieices was, and is today? 7. How do you think sacrieices change the giver? Change the one who is the beneeiciary? What does that say about Jesus? 8. Why do you think God would want us to have an earthly shadow of the heavenly tabernacle? 9. What lessons do you think God was trying to teach people in the giving of the Law? 10. Why do you think it is necessary for us as human beings to have a mediator before God? PAGE 19 OF 21

20 11. What are some things that make a promise good as opposed to bad? 12. What do you think was the fault that God found with Israel in the keeping of the Eirst covenant? 13. What does it mean to continue in a covenant? 14. What do you think it means in verse 11 for people to know the Lord? 15. How would you deeine mercy? 16. What do you think it means for God to remember their sins no more? 17. What do you think are the implications today for the old covenant to be obsolete? 18. What is your most important take away from this chapter? Why? PAGE 20 OF 21

21 To Take Home What is Important to know? It is important for us to continue to hold in our minds the nature of this Epistle and the goal of its author to persuade his audience not to return to Judaism. Without this understanding, and this anchor, it can be easy for us to misunderstand what is said here. It is important for us to recognize the superiority of the new covenant over the old covenant. Why then do you think it is still important for us to study the Old Testament today? Where is God in these words? The words of God are throughout this section, but extremely prominently displayed in giving the quotation from Jeremiah 31. It is in this quote that we are given a signieicant and poignant picture of the heart of God. So often people have misunderstood the nature of God and seen Him as out to catch people in some wrong. In these words, the merciful and relentless nature of God in pursuing relationship can be seen. What is an example of relentless love that you have seen in your lifetime? What does any of this mean for how I live my life? How we live as human beings often relates to how secure we are in our own identity. If we are unsure, or unsteady in our identity we are much easier to persuade to pursue a different path. Knowing the great lengths that God has gone to in pursuing relationship with us should challenge us to view ourselves, and all of our relationships with others, differently. What are some ways that you are challenged to be like Christ as you pursue relationship with other people? What is the word of God calling us to do? As I read the words of this chapter I am amazed not only at the patience of God, but also His relentlessness in pursuing relationship even when it hurts Him. That challenges me greatly. We all have people that we Eind challenging and even that we do not like. The words of this chapter challenge me in how I pursue those relationships and as to how I treat others. So often it is far easier to focus on myself, and my needs, rather than upon the wants and needs of others. Often I seek to avoid circumstances and people that hurt me. The challenge given to me in these verses is to actually be willing to be hurt in the pursuit of relationship and to help others. What are some ways that you make yourself vulnerable to others? PAGE 21 OF 21