John 16:25-33: He has Overcome the World

Below are my sunday school notes from today’s lesson on Christ’s Overcoming the World.  This passage is a sweet one, and the notes cover verses 25-33 of chapter 16 in John’s gospel.  I hope you enjoy them!

PJW

16:25 “I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father.

Why is it that Jesus spoke in parables? Some say it was to help those around him better understand what he was trying to explain.  We commonly jump to that conclusion because its how we use figures of speech.  When we are trying to communicate a complex idea to our children, we often resort to more simple analogies to help them understand what we are saying.  The goal is so that no matter the age, they will understand what we are saying because we have adapted it to their way of understanding.

However, this was not necessarily the purpose of how Jesus spoke.  If his purpose had been to make things more understandable, then why just now is He promising to speak “plainly” to them about the Father?  The implication is that up until this time He has purposefully made it more difficult for them to understand.

D.A. Carson wisely explains that Jesus isn’t simply referring to one particularly hard saying, but to His entire discourse (and perhaps His ministry in general).

If the sayings of Jesus are life and a door unto truth, then the Holy Spirit who guides us into “all truth” is the key to that door. In this way Jesus magnifies the ministry of the Spirit in our lives, and the privilege of living in the New Covenant era.

As I quoted above from Hendricksen and Ridderbos, we need to remember that Jesus is ushering in a new era in human history and a new era in redemptive history as well, that is to say that God is about to inaugurate a new covenant with His chosen people.  That covenant will look entirely different than the old one. One of the primary ways it will look different is in the pouring out of His Spirit upon “all flesh” (Joel 2), resulting in our being able to clearly understand His word.

The promise of the Spirit leading us into all truth and helping us understand the truths of Jesus has been covered extensively in previous lessons.  But two key verses from earlier in the discourse may be enough to remind us of this truth:

But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you. (John 14:26)

When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. (John 16:13)

The Judgment of Parables

There is also a secondary reason that, as a sort of reminder, we might consider for why Jesus’ sayings were so difficult to understand, and why He spoke in enigmatic statements during His ministry.  That reason has to do with the judgment/dividing power of His words.

Remember Jesus was always concluding parables by saying “those who have ears to hear, let them hear.”  Well there are many theories on this, but I believe that just as His righteousness light unto the world, a light that had a necessarily judging or dividing affect so also His teaching (think Matthew 10:34).  He was the light and the darkness necessarily was scattered from Him.  And we know from previous study why we who were in the dark run away – because our deeds were evil (see John 3:19-21).

So the teaching of Christ necessarily separated darkness from light. Though He did not come to judge the world (yet) in an ultimate sense, there is a sense in which His words heaped judgment on the consciences of men for their evil deeds were exposed by His teaching.

Therefore, I must agree with theologians Michael Horton and Kim Riddlebarger that the parables were spoken in judgment (White Horse Inn Podcast).  If these men and women had a heart for Christ, for the things of God, a heart that sought to understand His words humbly, then perhaps they would have been able to appropriate them to their lives.  But instead they rejected Jesus for His words – they hated Him without a cause.  Why?  Because His words, though veiled, pierced their hearts and convicted their consciences (Hebrews 4:12). You cannot be around the Light and not have your deeds exposed (Mark 4:22).

Think specifically of what we learned in John 12 as Jesus was teaching about the words of Isaiah (Isaiah 6).  This is an extended section, but is well worth examining again:

While you have the light, believe in the light, that you may become sons of light.”

When Jesus had said these things, he departed and hid himself from them. 37 Though he had done so many signs before them, they still did not believe in him, 38 so that the word spoken by the prophet Isaiah might be fulfilled:

“Lord, who has believed what he heard from us,
and to whom has the arm of the Lord been revealed?”
39 Therefore they could not believe. For again Isaiah said,
40 “He has blinded their eyes
and hardened their heart,
lest they see with their eyes,
and understand with their heart, and turn,
and I would heal them.”

41 Isaiah said these things because he saw his glory and spoke of him. 42 Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God.

44 And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me. 46 I have come into the world as light, so that whoever believes in me may not remain in darkness. 47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. 49 For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. 50 And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.” (John 12:36-50)

Consequently, the Holy Spirit functions in the same way since Christ has ascended – something we covered in the earlier part of the chapter.  The Spirit is not only to help Christians, but also to convict the world.  It is the Spirit’s light – the light of truth – that convicts the consciences of mankind.

Therefore, when Jesus says that he will now tell them “plainly” about the Father, He is indicating again that they are on the verge of a new era in redemptive history. The judgment that has fallen upon His chosen people for their unbelief will fall upon His shoulders and He will hear it away for them upon the cross at Calvary.  For those who will receive the Spirit of Truth soon after, the teachings of Christ here in the final discourse will become more clear and more precious (and powerful for their ministry) than they were at the time of first apprehending them.

16:26-28 In that day you will ask in my name, and I do not say to you that I will ask the Father on your behalf; 27 for the Father himself loves you, because you have loved me and have believed that I came from God. 28 I came from the Father and have come into the world, and now I am leaving the world and going to the Father.”

First, He loves them “because” they loved Jesus.  Love of Jesus is the prerequisite of obtaining love of the Father.  Yet, it was He who chose them and loved them first (He is the antecedent to their love, yet their reaction was obedience and love and that is what the Father is pleased with).

Secondly, how amazing is it that the Father loves us? It is an amazing statement here that Jesus says that it isn’t as though He alone loves them, but the Father also loves them – in fact it was His love that set off the mission of Christ in the first place (Ephesians 1:4-6).

For years one of my favorite verses in the Old Testament has been from Exodus 33.  Moses has been describes as having this intimate relationship with God, and to me it has always exuded the love that God had for His people – in particular Moses.

It says, “Thus the Lord used to speak to Moses face to face, as a man speaks to his friend. When Moses turned again into the camp, his assistant Joshua the son of Nun, a young man, would not depart from the tent” (Exodus 33:11).

In a similar way, Jesus, the greater fulfillment of the Mosaic mediator role, has provided a way for us to have a friendship with God.  Once we were enemies of God, but now we have been drawn close to Him, and here Jesus urges us to ask for things from Him.  He fills us with His Spirit, and gives us His word, and speaks to us through His word “as a man speaks to his friend.”

Will Jesus stop Praying for Us?

The way this verse is structured in the English translation of the Bible makes it confusing and even seems to say that when the Spirit comes we won’t need Jesus to intercede for us.  This is contrary the clear teaching in other portions of Scripture (Hendricksen agrees and cites Heb. 7:24, 25; 13:15).  Rather the meaning is that they will have reached a maturity level because of the Spirit’s work within them that they can now come before the Father themselves.  They (we) can actually approach the Holy One in His holy temple and offer prayers – this is only done, however, because of the atonement of Christ.  His righteousness is the only reason we are able to be made right with God, and His blood has been spilled to accomplish just that.

Quite a Trip…

Lastly, verse 28 summarizes His whole trip in travel terms: He came from heaven and came into the world, and now He’s leaving the world and going back to the Father. Later the next day He will say the same thing to Pontius Pilate.  Until this time Jesus had intimated that He was leaving, but now He plainly sums up that He is going to be leaving for a heavenly destination.

I love how William Hendricksen sees four movements in redemptive history here, and I think its worth quoting parts of his analysis:

First, “I cam out from the Father.” This refers to Christ’s perfect deity, his pre-existence, and his love-revealing departure from heaven in order to dwell on the sin-cursed earth..

Secondly, “I…am come into the world.” That describes Christ’s incarnation and his ministry among men.

Thirdly and fourthly, “Again I am leaving the world and am going to the Father.” Note the present tense of both verbs. The path of suffering, crucifixion, resurrection, ascension is, from one aspect, a departure from the world; from another point of view, it is a journey to the Father. On the basis of this voluntary obedience which Jesus is in the process of rendering, the Father (in the Spirit) exercises loving fellowship with those who are his own.

16:29-32 His disciples said, “Ah, now you are speaking plainly and not using figurative speech! 30 Now we know that you know all things and do not need anyone to question you; this is why we believe that you came from God.” 31 Jesus answered them, “Do you now believe? 32 Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone. Yet I am not alone, for the Father is with me.

There is more than a hint of a rebuke in the words of Jesus when He states, “do you now believe?”  R.C. Sproul says, “It’s almost as if He’s saying ‘Oh, now you believe? Where have you been the last three years?’”

His saying further illuminates their need for the Spirit and the reliance that all men have for God.  We are contingent beings, are we not?  We are creatures – we are not self-sufficient.  Our error comes when we stop thinking that we are contingent and instead assert ourselves as independent and self-sufficient.  When we do this, we make ourselves like God and fall into sin. This was the sin of Satan at the first, and it is the sin of many in our world today.

Calvin puts it this way, “The question put by Christ is therefore ironical; as if he had said, ‘Do you boast as if you were full of faith? But the trial is as hand, which will disclose your emptiness.’”

Side Note: I think that further evidence for Jesus speaking before about His coming again to them in the near future – that is, after the resurrection and not at the second coming – is given here again when Jesus states that “you will be scattered, each to his own home.” He is concerned primarily to reassure their hearts about events that are imminent.

What Christ is saying about the scattering of the disciples was also to fulfill a prophecy from Zechariah 13:7 which states:

“Awake, O sword, against my shepherd, against the man who stands next to me,” declares the Lord of hosts.
 
“Strike the shepherd, and the sheep will be scattered; I will turn my hand against the little ones.”
 

That “sword” is the sword of the wrath of God that has been stored up and is going to come down on the head of Jesus Christ.  Jesus is going to take upon Himself all the wrath of God’s judgment that was meant for you and me.  Matthew Henry is right to cite Daniel 9:26a:

“And after threescore and two weeks shall Messiah be cut off, but not for himself…”

Now the prophecy in Zechariah 13 is amazing to me for a few reasons:

First, notice how we humans are regarded – we (the disciples in this case) are called “the little ones” and “the sheep.” For all the confidence of the disciples they would later see this prophecy and no doubt feel once again humbled by who they are in comparison to who God is.

Second, here is the “Lord of hosts” (God) declaring from of old that He will strike the shepherd.  This shepherd is “the man who stands next to me.” This is Jesus Christ – the pre-incarnate Son (at the time of Zachariah, if we may speak so of time in relation to the being and existence of God without making a woefully inadequate statement). I can’t help but think of Isaiah 53:4,10 and the “crushing” of the Son, but also of the length to which He has purposefully gone to save us.  For as John would go on to write later:

See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. (1 John 3:1)

Furthermore, when we pull back to the passage again and examine what Jesus is saying here, it is good to take note of the mercy of Christ. For not only does He say these things about their imminent cowardice as a warning (“the sheep will be scattered”), but reassures them (and speaks truth to Himself aloud) that though they will leave Him alone, yet the Father will be with Him!

There are two great truths here in the final verses of this chapter. The first is this truth that no matter where Christ went, no matter what happened, the Father was with Him.  And the same can be said to us today. This is the first truth – that no matter where we go, He is with us.

The second truth is enumerated in verse 33…

16:33 I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.”

The second truth (to continue my thought from verse 32) is that not only is Christ with us but there is a good reason for Him being with us – because He has overcome the world. The fact that He is with us wouldn’t be helpful if He was not also powerful! Not only is there a power here mentioned “overcome”, but also a legal fact.  Jesus is looking forward past the cross and saying that “I have overcome the world.”

I could be wrong, but I think there are two senses in which Jesus overcame the worldFirst, He lived a perfect life – there was no spot or blemish in Him and in this way (as we learned earlier) Satan wasn’t able to hold anything over His head:

I will no longer talk much with you, for the ruler of this world is coming. He has no claim on me, (John 14:30)

His perfect life was a life that “overcame” all sin and temptation.

But the second sense is a sense of looking forward to His work on the cross. Jesus is saying that by His death, burial, and resurrection He will triumph over the powers that rule this world. As Paul states:

He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him. (Colossians 2:15)

And so the battle has been won decisively at the cross. And the consequences of union with Christ as that we also have been victorious in Him. His victory is our victory, and His righteousness is our righteousness.

All of this is said in the context of Jesus staring down the barrel of “tribulation.”  Tribulation will mark the lives we lead in this world, but there is a joy, which we can look forward to because ultimately He has “overcome the world.”  Not just “will” overcome, but “has” overcome.

And because of His victory, His power resides in us through the indwelling of the Spirit.  John MacArthur rightly remarks, “After the resurrection and the coming of the Spirit on the day of Pentecost, the disciples would be radically transformed from men of fear to men of courage.”

The same is true for us.  We who are Christians had once lived a life dominated, indeed ruled, by fear.  Now we live by faith in the Son of God and walk by that faith daily by the power of the Spirit.  I can’t help but think of what Jonathan Edwards said about this in the Religious Affections as he’s describing the nature of the Christian and his gracious affections/fruit of the Spirit as it relates to God’s power working within the Christian:

…that the inward principle from whence they flow is something divine, a communication of God, a participation of the divine nature, Christ living in the heart, the Holy Spirit dwelling there in union with the faculties of the soul, as an internal vital principle, exerting His own proper nature in the exercise of those faculties. This is sufficient to show us why true grace should have such activity, power and efficacy. No wonder that that which is divine is powerful and effectual; for it has omnipotence on its side. If God dwells in the heart, and is vitally united to it, He will show that He is a God, by the efficacy of His operation.

Perhaps the best parallel Biblical passage I can think of to explain this comes to us from Romans 8 where we learn that Christ’s victory guarantees that we will never be separate from Him:

What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 33 Who shall bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. 35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written,

“For your sake we are being killed all the day long;
we are regarded as sheep to be slaughtered.”

37 No, in all these things we are more than conquerors through him who loved us. 38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (Romans 8:31-39)

The reality of this triumph needs to be applied daily to our lives. Christ applied it to the minds and hearts of His disciples on the brink of what must have seemed to them to be complete and utter disaster.

Therefore, when we encounter trials that we think are “disasters” remember the purposes of Christ in you, and that He has overcome all of these things and has not deserted you.

Christ our Great High Priest

Below are the notes from my sermon last night.  I preached on the priesthood of Christ and you’ll find the notes in sermon format.

Christ our Great High Priest

December 8, 2013

Key Points

  • The inadequacy of the old covenant sacrifices
  • The purpose of Christ’s priesthood: once-for-all sacrifice and mediator for His chosen people
  • Christ’s death inaugurated a new covenant adequate to deal with our sins
  • The new covenant entails a spirit led life of Christ-like obedience

We’re going to look tonight at how Christ, in his office of High Priest, has once and for all made a perfect sacrifice for mankind, and how that sacrifice was Himself.

This is part two of a three part series on the offices of Christ; those offices are prophet, priest, and king. During this season we want to both celebrate what was anticipated, and what is.

We want to stir our minds and hearts up again to worship God for the destiny that He had for this child, His Son. Though He was born in a lowly way, He would be called greatest of all men.

Though He came from an obscure part of the world, yet He would fulfill hundreds of Old Testament predictions. And though He was poor, and came from a poor family, He would offer the richest gift in redemptive history.

In short, we are studying these offices of Christ because we need to be reminded that the incarnation of Jesus Christ was the beginning of the most significant work ever done on this earth – yet it was just the beginning.

So let us begin by reading from our text for this evening, which is Hebrews 10:1-18. Follow along with me and see how Christ is our great mediator and high priest.

Reading of Text and Opening Prayer

First things first: What is a priest’s role in the Bible? The priest (under the Old Covenant) was one who represented the Israelites before God.  I mentioned last week that the prophet was one who represented God before His people, and this is just the opposite.  Perhaps you are starting to see that the role of Christ is to be both our representative to God, and also the Father’s representative to us.

The Old Testament priest would yearly offer sacrifices for the atonement of the people, and he would also offer sacrifices throughout the year for specific individuals who came to the temple with their gifts.  We’ll examine this role as we get into the text…

The flow of the Text is like this (cf. Lane):

1-4: The inadequacy of the law’s repeated sacrifices
5-10: The OT sacrifices have been superseded by Christ’s sacrifice
11-14: The Levitical priests have been superseded by Christ’s priesthood
15-18: The supremacy/adequacy of the New Covenant

  

Exegesis of the Text 

PART 1

The inadequacy of the law’s repeated sacrifices 

10:1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near.

This section of Scripture (10:1-18) is really the encapsulation of two chapters of instruction and explanation about Christ’s sacrificial role, and in many ways these 18 verses serve as a summary statement of that teaching. [i]

Christ as Antitype

This idea of the law being a shadow is important to remember.  In theological terms we call this “typology”, and when something in the OT is a shadow, or a glimmer of the fulfillment in the NT, we say that we have a “type” in the OT and the “antitype” in the NT.  In almost every instance of an OT type, we find the antitype fulfilled in the life and ministry (person and work) of Jesus of Nazareth.

What the Spirit is saying through the author of Hebrews is that the “law”, especially as expressed in the sacrificial system of the OT, is a “shadow” a “type” of something that was “good” that was still “to come.”

That “good thing” is Jesus ChristHe is the “true form of these realities” and the fulfillment of the sacrificial system, and in a broader way, the law as a whole.

Puritan Pastor and Theologian John Owen said:

For he himself first, principally, and evidently, was the subject of all promisesHe was the idea in the mind of God, when Moses was charged to make all things according to the pattern showed him in the mount…every thing in the law belonged unto that shadow which God gave in it of the substance of his counsel in and concerning Jesus Christ.

This is what Paul meant when he said, “These are a shadow of the things to come, but the substance belongs to Christ” (Colossians 2:17, ESV).

And so the author of Hebrews is telling us that all of the OT sacrifices pointed forward to Christ and found their terminus in Him.[ii]

The Problem: Never Perfected

The bulk of this verse tells us that we have a dilemma on our hands.  The OT Jews were continually breaking the law by sinning, but their sacrifices never perfected them.  There was nothing happening to them spiritually internally. They were not a regenerated people, and the sacrifices they were making did not have the power to regenerate them.

What was the result?  The Israelites continued in their rebellion – they loved the world more than they loved God.   What they needed was not only a sacrifice that would legally put away sin once and for all, but a Priest who would represent them to God when they sinned[iii] (But, as we’ll see, God gave His children even more…)

William Lane says this of the OT sacrifices, “Their ineffectiveness in this regard exposed a fundamental weakness in the cultic provisions of the old covenant. The law was effectively precluded from becoming the organ of salvation.”

10:2-3 Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins?  But in these sacrifices there is a reminder of sins every year.

Now the author begins to build a case for his assertion that in Christ’s ministry as our priest we no longer need the OT priesthood, or the sacrificial system that it entailed. He does this by showing that if these sacrifices were really efficacious, then people’s consciences would have been made clear of sin…however, that wasn’t the case.

That Horrid Reminder!

And so, those OT sacrifices were only temporary, and they needed to be continually redone. They symbolized the continual sin of God’s people. Here in verse three, specifically, you have the allusion to the Day of Atonement, which was simply a shadow of the true Day of Atonement that occurred 2,000 years ago on the cross of Calvary.

This Day of Atonement was a day in which the Jews would offer sacrifices in the holy of holies once per year. It was a day designated for fasting (Leviticus 23:26-32) and the confession of sins (Lev. 16:20-22).

Owen comments, “…the Jews have such a saying among them, ‘That on the day of expiation all Israel was made as righteous as in the day wherein man was first created.”

But the reason the author of Hebrews brings it up here is because those Jews who say that these sacrifices were making them righteous were fooling themselves.  This verse(s) is “a candid acknowledgement that the sacrifices offered each year lacked ultimate efficacy” to cleanse the conscience (Lane).

Not only were the sacrifices ineffective, but also they were a “reminder” of sins every year![iv] That means that in the OT the Day of Atonement was a day of mourning and reminder of the guilt of sin.  And certainly that was a rightful thing to do, to mourn over sin.  We too ought to mourn over our sins (Matthew 5:4). But unlike the Jews, when we look at our day of atonement, we are reminded of the reason we have for celebration!  We look at the cross and rejoice because our sins have been forgiven, once for all. Our conscience can rest easy.

A decisive cleansing of the conscience is a prerequisite for unhindered access to God, and this has been achieved only through the sacrifice of Christ” (Lane). 

10:4 For it is impossible for the blood of bulls and goats to take away sins.

What’s the Point???

And if you’re like me, you read this and are asking: “well why in the world would they do all this sacrificing in the first place?  I mean, if it wasn’t going to work, what was the point?”

Well the answer is that the whole purpose of the Levitical system of sacrifice was not to take away sins, but rather to point a coming Rescuer who would later take away sins.

Owen, in his classic 17th century charm, reminds us that the point of these sacrifices was three-fold:

  1. As a reminder of the seriousness of sin (as mentioned above),
  2. As a schoolmaster to lead us to Christ
  3. As a way to display His wisdom and design for future salvation: “These things do evidently express the wisdom of God in their institution, although of themselves they could not take away sin.”

Each time the Israelites made a sacrifice – and especially on the Day of Atonement – they were forced to encounter the holiness of God, and the reality of their own sinfulness. It drove them to repentance and taught them to hope in a future deliverance from the bondage of sin.[v]

Paul explains this in Galatians when he says, “So then, the law was our guardian until Christ came, in order that we might be justified by faith (Gal. 3:24).”

And this is why Christ is so much better. And it is also why He had be both divine and human. If He was not fully human in His advent, it wouldn’t have truly been a sacrifice.  If He wasn’t divine, He would have had to continually make the sacrifice!

In sum, because our sin is an offense against an eternal God, payment must satisfy the demands of His eternal character.  This is why it had to be Jesus, the God-man, whose divinity made the sacrifice worthy to blot out our transgression – not simply because our sins were “eternally bad” but rather because they offended an eternally holy God.[vi]

Thankfully the Spirit doesn’t stop there…

 

PART 2

The OT sacrifices are superseded by Christ’s sacrifice 

10:5-7 Consequently, when Christ came into the world, he said, 

“Sacrifices and offerings you have not desired,
but a body have you prepared for me;
in burnt offerings and sin offerings
you have taken no pleasure. 

Then I said, ‘Behold, I have come to do your will, O God,

as it is written of me in the scroll of the book.’”

The Spirit here attributes this quote to Jesus, who is citing Psalm 40.

First, notice the Trinitarian work involved here. It is the Spirit writing the book of Hebrews, it is Christ quoting the Spirit’s inspired work of the Psalms, which says that He, Jesus, is prepared to submit to the “will of God” the Father.

No Pleasure

Now when He says that God took “no pleasure” or that He had “not desired” these sacrifices, what He means is not that God was not pleased in the obedience of the people per se, but rather that the people were misapplying the reason for the sacrifices.  In other words, the sacrifices were never intended to expiate sins, but rather point to the One who would. [vii]

John Owen gives a great parallel example: God commands us to obey Him and that obedience in the New Covenant pleases Him, for sure.  But that obedience of good works of love and kindness to our neighbor is not appropriately applied to our salvation. For good works are expressly said NOT to be the source of salvation in Scripture; so too with the Israelites and their sacrifices.  They misapplied them toward an end that did not suit them.[viii]

And that is what compels God to say ‘I take no pleasure in these sacrifices.’

Anticipating the Incarnation

We can sense the anticipation of the work of the Messiah here. Not simply the anticipation of a Rescuer, but of a great High Priest whose body was prepared by God for sacrifice before the foundation of the world – a sacrifice which will supersede all of the sacrifices that have been repeatedly offered until this point in time.  This is the hope we celebrate at Christmas – the reality of the incarnation.

I love how Athanasius grabs a hold of the reality of the incarnation here and works out what it means for the victory of Christ as our priest and sacrifice, “…this is the reason why he assumed a body capable of dying, so that, belonging to the Word who is above all, in dying it might become a sufficient exchange for all…He put on a body so that in the body he might find death and blot it out”![ix]

Christ coming into this world was not “plan B.”[x]  God wasn’t surprised by the Fall of Adam, and God purposefully designed the OT sacrificial system to point forward to His Son.  The Father always wants to exhibit the Son. He is essentially always saying, “consider my Son”, “look at my Son”, “this is my Son in whom I am well pleased.”[xi]

As we celebrate the birth of Jesus tonight, we ought to be driven to worship by the fact that the Father ordained that this baby, born in utter humiliation[xii] in order to die in utter humiliation, would do so in order to achieve extreme glorification.  His low point was also arguably the point at which He glorifies the Father the most. That’s how God thinks.  That’s how OTHER He is from us.  His ways and thoughts are FAR above our own.

10:8-10 When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), [9] then he added, “Behold, I have come to do your will.” He does away with the first in order to establish the second. [10] And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. 

The Old Covenant is “Done Away With” 

Catch this here: it is the “will” that is the latter, and the “law” that is the former. And so it is God’s “will” that the Son come to earth in that body prepared beforehand in God’s plan and mind, that He would become the fulfillment of the law and offer that sacrifice.  That “once for all” sacrifice.  The merit of Christ’s sacrifice is here on display as eminently more worthy and glorious than that of the OT sacrifices prescribed by the law.

“Sanctified”

Now what does this word “sanctified,” mean? It means two things:

  1. Consecrated or “set apart” for salvation and service to God in this new covenant arrangement.
  2. It can also mean “purified” or “cleansed”[xiii] – but the two ideas usually come together in one meaning – set apart for holiness unto good works.

Christ has purified us from sin by His sacrifice, but He has done so in order that we will obey Him (He is preparing us for obedience which only comes from the Spirit and the Spirit is a sign of the New Covenant’s inauguration).

Lane comments on the action part of “sanctified”: “Christ’s self-sacrifice fulfilled the human vocation enunciated in the psalm. By virtue of the fact that he did so under the conditions of authentic human, bodily existence and in solidarity with the human family, the new people of God have been radically transformed and consecrated to his service.”

Not only has the payment for sins been purchased by our great high priest, but the sacrifice He made inaugurated an age of obedience – His great act of obedience was the climax of a life of obedience and began an era of obedience from his people – not by our own might or strength, but his own indwelling work in us.  He continues his work in and through His new covenant people while ruling from heaven’s highest throne.

Paul expressed it this way:

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Ephesians 2:10)

PART 3

The Superiority of Christ’s Priesthood 

10:11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. [12] But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God,

The Supremacy of Christ’s Priesthood

Now we move from a specific discussion of the sacrifices into the office of priest itself, specifically the inadequacy of the Levitical priesthood, and the supremacy of Christ’s priesthood.

I love how Martyn Llyod-Jones says,Every one of the offerings made by the priests pointed forward in some way to Jesus Christ and what He would do in perfection.”

Note here how instead of referencing that Day of Atonement, which we had read about earlier, the author is referencing the daily sacrifices.  These too cannot take away sins. Also we see that these Levite priests “stand” continually making the sacrifices, whereas Christ has “sat down at the right hand of God.”  This sitting down symbolizes the once-for-all work that He did. There’s no need for continually making more sacrifices because His sacrifice was “once for all.”

These priests had to always be on the ready for whenever anyone would come in to offer their sacrifice for sin. So, as Owen says, “there was no end of their work.”

Christ’s work is, however, much more final than this.  Once His work was done, He sat down at His Father’s right hand with no need of rising to continue on in the sacrificial duty.  As Jesus Himself says in His High Priestly Prayer:

I glorified you on earth, having accomplished the work that you gave me to do. (John 17:4)

This, no doubt, testifies to the superiority of the New Covenant.  Christ’s Priesthood and the covenant He inaugurated is better in that His sacrifice is better.  It was everlasting, and was of infinite worth because of the infinite worthiness of the One who offered it.  Yet, as we will see, it was not a universal sacrifice, but a particular one for a particular people.  His intention was not to offer a sacrifice for all of humanity, but for all those whom He came to save – His bride.

Christ’s Intercession for Us

Now, Christ whose sacrificial work is completed has continued on in his mediatorial work – another part of His graciousness and love poured out on our behalf.  And this happens in the throne room of God.

For though (as I just mentioned) His sacrifice was once for all, yet His intercession for us continues, as this verse indicates. That is what verse 12 ought to bring to mind, and it is primarily that which John 17 displays to us in a magnificent way now, seated at the right hand of God, He continually intercedes for us.  Paul makes this crystal clear in Romans 8:

Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. (Romans 8:34)

Lane says, “Jesus’ place in the presence of God enables him to exercise in heaven the ministry of the new covenant. This is the basis of the assurance extended to the community that they possess now full access to God.” 

Christ’s Work vs. Our Work

Perhaps one last thing to take away from this passage is the fact that the efforts of man can never rival the work of Jesus Christ.

Our salvation rests upon the work of Jesus Christ and Him alone.  That is why Paul says, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast” (Ephesians 2:8-9, ESV).

Now what is the solution to this?  What “work” do we do that affects anything for us? Jesus has the answer:

Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” 28 Then they said to him, “What must we do, to be doing the works of God?” 29 Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” (John 6:27-29, ESV) 

When we look at Christ’s priesthood, we will see again and again the sufficiency of His work, and it contrasts in our minds (does it not?) that those in the Catholic faith who have sought to add on to His work and His ministry are in grave error.  They have denied the effectiveness of His mediatorial role by adding layers of intercession, from the local priest to the saints who came after Him. They have denied the efficacy and once-for-all nature of His sacrifice by insisting on crucifying Him again at every Mass for the last 1500 or so years.  It is important that we see these distinctions.  There is no room for addition to His work – by anyone. 

10:13 waiting from that time until his enemies should be made a footstool for his feet.

This verse is taken from Psalms 110:1 and it is anticipatory of the eschatological promise that one day Christ will bring consummation to His kingdom.

Philip Hughes says it well that, “Future judgment (of Christ’s enemies) is only the application of the final judgment that has already taken place at Calvary.”[xiv]

And to be honest, I don’t know if you can put it anymore plainly than this!  If you are trying to say that someone is “supreme” then there is no better way to say it than to say that all of those person’s enemies shall be made a footstool for them!

It reminds me of the story of Roman Emperor Valerian.  When he became Emperor he renewed persecution against Christians throughout the Roman Empire. Any leaders within the church were to be punished immediately with death. Others were to be moved to the empire’s vast estates where grains were grown (especially in Northern Africa) and enslaved, or forced to dig in the mines.  Interestingly, Valerian died in 259 A.D. fighting against the Persians (persecution stopped almost immediately after he died).  Valerian was captured and killed and then skinned, and stuffed for use as a footstool for the Persian king!  The result was that fear of the Christians spread throughout the Roman Empire because many people blamed the Christians for this outcome and were fearful that by persecuting Christians worse things could come upon their Empire.[xv]

Christ is indeed ruling now.  And we look forward to the day when He consummates the victory He achieved on the cross over sin and death, for on that day all “his enemies” will be completely vanquished. 

10:14 For by a single offering he has perfected for all time those who are being sanctified.

So finally here we see the antithesis of what verse one says – namely that the people couldn’t be perfected under the old covenant.  Therefore we have “the rejection of the ineffective ministry of the Levitical priests in favor of the effective ministry of the eschatological priest enthroned in the presence of God” (Lane).

We have talked a great deal of Christ’s priesthood, therefore look with me carefully at two more things.  1. There is a particular people who are being sanctified and 2. Those who are being sanctified are “perfected for all time.”

Note here that the author of this epistle is writing with a group of people in mind. It is not the whole world who is sanctified, rather it is a certain group of people. Who are those people? They are the elect of God. They are His children. They are the subject of the atonement – they are those for whom Christ died.

Secondly, these men and women for whom Christ died are “perfected” for “all time.” “Perfected” simply alludes to “sanctified” or “cleansed” as we talked about when examining verse 10.  This is what we would call “positional sanctification”, and it means that in the eyes of God the Father we are pure, we are righteous and holy. Why?  Because of the righteousness of Christ. Christ’s blood covers us, and causes us to be perfect. How long will this occur? “For all time.”

In Romans 8:30 Paul tells us that once Christ’s love has been set upon us, we are never able to be separated from that love:

…those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

Paul talks about those who are “glorified” as past tense.  Not because it has happened in space and time, but because of the certainty that it will happen.  In the eyes of God, it is as good as done because when He promises something He always keeps His word.

PART 4

The (supremacy) adequacy of the new covenant 

10:15-16 And the Holy Spirit also bears witness to us; for after saying,

“This is the covenant that I will make with them
after those days, declares the Lord:
I will put my laws on their hearts,
and write them on their minds,” 
 

The Supremacy of the New Covenant

The author is saying that Christ’s supremacy in both sacrifice and priesthood are both part of a new covenant – a better covenant enacted on better promises as was stated earlier in the book:

But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second. (Hebrews 8:6-7)

More than simply the unparalleled sacrifice and priesthood of Christ, the new covenant gives us something more, namely the indwelling presence of the Spirit who “bears witness to us” and writes the laws of God upon our hearts.

So no longer do we need OT sacrifices – we have Christ.  No longer do we need OT laws – we have the Spirit and the Word incarnate.  Christ has fulfilled and superseded every promise and every type of the OT, and He has given us a new covenant marked by the giving of His Spirit and the obedience of His people – people who can actually love God and others. We are a regenerated people; a royal priesthood of believers; a people called after His own name.

So what is it that characterizes new covenant people for whom Christ died?  Quite plainly, what characterizes the Christian community is the work of the Spirit on our hearts, the fruit of which we see in the lives of those whom He came to save. 

10:17 then he adds,

 “I will remember their sins and their lawless deeds no more.” 

10:18 Where there is forgiveness of these, there is no longer any offering for sin.

First I just want to note the use of the word “lawless” here because it is a very strong word. We forget sometimes of the descriptors that the Bible uses for those who are not believers.  Before you were a Christian you were a “rebel” a “lawless” one (Rom. 6:19), an “enemy of God” and a “dead” man spiritually.  I mention this because its against this backdrop that we must view Christ’s sacrifice, and it makes it all the more valuable as we reflect on these final truths in verses 17 and 18.

Now, the purpose of verse 17 is to tie in the forgiveness of sins with the commencement of the New Covenant. The author is saying here that one of the features of living in the New Covenant is that, along with the law of God being written on your minds and hearts, you Christians will also have your sins remembered by God “no more.”[xvi]

It is the capstone to the blessings we experience as New Covenant believers that we are no longer held in bondage to our sin experientially (vis a vis the holy spirit’s indwelling work), but we are also loosed from the grip of sin legally as well.  So that on the Day of Judgment, we can stand before God knowing full well that He will not count our sins against us.

Therefore, as the chapter began by driving home the inadequacy of the Old Covenant sacrifices, and the nature of the OT saints (that they disobeyed), now we are told of the complete adequacy of the sacrifice of Christ and the new covenant it inaugurates.

No longer will God remember our sins, no longer will we need to go through the painful guilt-laden process of animal and grain sacrifices.  There has been a perfect sacrifice by a perfect high priest.  That sacrifice was the Lord Jesus Christ who offered up His body – He was both the sacrifice and the sacrificer, and now lives in heaven interceding for us as our mediator and priest in the throne room of God. His work: ultimate. His supremacy: indisputable. 

Conclusion

We have reason to celebrate this Christmas.  Christmas marks for us a reminder of the humility and mystery of God, who in the course of His redemptive plan stooped to empty Himself, to set aside His divine glory and take upon Himself the flesh and frailty of a human being.  This season is a reminder of that humility and His ultimate mission – to seek and save the lost.

The message of this passage is clear: If you are sitting here tonight content to believe the false premise that your own merit will somehow grant you a spot with Christ in eternal bliss, then I’m here to tell you that you are sadly mistaken.  Jesus Christ is the only One whose righteousness is worthy to open those doors of heaven. He will not deign to admit any who do not call upon His name and trust in HIS righteousness and His sacrifice alone.  If you find yourself in such a position tonight, then I would beg you to heed the message of the Bible – repent of your sins, and turn to the Lord Jesus Christ who is the only one capable and worthy of saving you.

Closing Prayer

Appendix 1 – Christ’s Antitypical Role as Priest

Peter Gentry and Stephen Wellum, two Baptist Scholars from The Southern Baptist Theological Seminary have great insights into Christ’s antitypical role:

…the old covenant is an entire package, within the law-covenant many typological structures are developed which ultimately find their antitypical fulfillment in Christ and the new covenant…

Of course, related to the institution of the priesthood is the entire tabernacle-temple-sacrificial system. All of these institutions not only serve as a means by which Israel may dwell in the land and know God’s covenantal presence among a sinful people. But also point beyond themselves to God’s greater provision of atonement in the servant of the Lord (see Is. 52-53) who will fulfill and eclipse the role of the Levitical priest (Heb. 5:1-10:7-10), bring the tabernacle-temple to its terminus in himself (see, e.g., John 2:19-22), and by his new covenant work achieve full atonement for sin (see Jer. 31:34; Heb. 10:1-18).

Also in his 4th volume on the book of Acts, Martyn Llyod-Jones has several pages of commentary on Acts 7 where he discusses typology, specifically Mosaic typology.  It is really fantastic. He makes allusions to Hebrews 10 there as well.  But here are some of his great quotes from that passage:

Now the word type is interesting. A type is that which foreshadows or forecasts or represents beforehand something that will happen later, which is called the antitype. And, of course, in the Scriptures the type points to the great antitype, Christ.  The use of types is an essential part of the teaching of the whole Bible – it can be said that the Old Testament is a great book of types – and we cannon understand the Bible truly unless we understand this teaching.

The sacrifices and offerings and rituals were all types. They are representations of what would happen in the Lord Jesus Christ.

Every one of the offerings made by the priests pointed forward in some way to Jesus Christ and what He would do in perfection.

…the very exodus of the children of Israel, the deliverance from Egypt into Canaan, has always been recognized as a great type of the salvation that God would send one day in the person of the Messiah whom He was going to raise up.

Before you dismiss Christianity and the message concerning the Lord Jesus Christ as just being an ancient religion, something concocted by men – as we are being told by the humanists and others – you should read the Bible and watch typology – this foreshadowing, this prefiguring of Christ, and the correspondence between the types all the way through. And you will see that there is this one great continuing message from beginning to end.

This purpose of God is a purpose of salvation and deliverance. That is what the types mean.

Appendix 2 – The Chiastic Structure of the Passage

According to Theologian William Lane there is some “symmetry” to this passage – what today’s theologians would term a “chiasm.”  I find these helpful in understanding the flow of the passage, and how the writer is making their argument. In fact, I’ve really based my sermon around these breakdowns, and have seen that most other commentators on the book have broken the section down in this way as well.

A. The inadequacy of the provisions of the law for repeated sacrifices (10:1-4)
B. The repeated sacrifices have been superseded by the one sacrifice of Christ in conformity to the will of God (10:5-10)
B. The Levitical priests have been superseded by the one priest enthroned at God’s right hand (10:11-14)
A. The adequacy of the provisions of the new covenant, which render a sacrifice for sins no longer necessary (10:15-18)

Appendix 3 – The Reason for OT Sacrificing

I really found this to be an interesting study – I had asked myself time and time again “why go through all the machinations of the sacrifice if it wasn’t going to work???”  Soon I began to learn the reason why – it was the obedience (working through faith) of the Israelites to God’s command that He wanted.  Specifically, faith in God that He would redeem them efficaciously one day. They looked forward in faith, and sacrificed in faith.  Their obedience was an outgrowth of this faith and the fear of God.

Because I didn’t get to fit all the thoughts and quotes re: this into the main body of the sermon, here are the rest:

The way that the Old Testament sacrificial system worked is spelled out throughout the book of Leviticus.  Many of the sacrifices that were offered were done so daily, or on a regular basis as different sins occurred within Israel.  But I think what the author of this text in front of us has in mind is more specifically the Day of Atonement.

One of the questions I asked myself as I was thinking on this passage was: if the people were continually making sacrifices for the sins they committed throughout the year, why do a corporate yearly day of sacrifice?  I think the answer lies in the fact that the sacrifices were more about reminding the Israelites of their sin and pointing them to Christ than actually expiating sin (as we have seen above).  So the Day of Atonement was a yearly gathering to remember the sins of the entire congregation (to paraphrase Owen).[xvii]

God didn’t want His people taking sin lightly, and there is always the chance of religion becoming more ritual than true reminder. That really couldn’t happen on the Day of Atonement.  The entire day was based around the reality of Israel’s sin and God’s holiness and mercy.  There was no escaping these truths.

When one goes through the book of Leviticus and sees the kinds of sacrifices that must be made for particular sins, and then reads of the sacrifice for the day of atonement (one goat), it becomes obvious that this sacrifice isn’t enough to cover all the people effectively from an expiation standpoint.  But it is enough to remind the entire congregation of who they are before a holy God. The symbol and the reminder is the key here. These were lessons to lead them to the truth about themselves – they needed a redeemer, they needed God’s Son.

John MacArthur says:

The Levitical system was not designed by God to remove or forgive sins. It was preparatory for the coming of the Messiah (Gal. 3:24) in that it made the people expectant (cf. 1 Pet. 1:10). It revealed the seriousness of their sinful condition, in that even temporary covering required the death of an animal. It revealed the reality of God’s holiness and righteousness by indicating that sin had to be covered. Finally, it revealed the necessity of full and complete forgiveness so that God could have fellowship with His people.

Martyn Llyod-Jones says, “Those sacrifices were by types pointing to the coming of the great anti-type; they did not really deal with sin.”[xviii]

Appendix 4 – The Session of Christ

In verse 12 in our passage the session of Christ is referred to when it says, “he at down at the right hand of God.” In the main body of the sermon it was discussed how this shows forth the finality of his sacrifice (once for all etc.) but it also tells us of His rule and reign over all things. The allusion here reminds us of the fact that Christ came to usher in a kingdom – one that He reigns over right now.

In the process of putting the notes together for this text it became apparent that Psalm 110 was a very important scripture for the author. That Psalm goes like this:

The Lord says to my Lord:
“Sit at my right hand,
until I make your enemies your footstool.”
The Lord sends forth from Zion
your mighty scepter.
Rule in the midst of your enemies!
Your people will offer themselves freely
on the day of your power,
in holy garments;
from the womb of the morning,
the dew of your youth will be yours.
The Lord has sworn
and will not change his mind,
“You are a priest forever
after the order of Melchizedek.”
The Lord is at your right hand;
he will shatter kings on the day of his wrath.
He will execute judgment among the nations,
filling them with corpses;
he will shatter chiefs
over the wide earth.
He will drink from the brook by the way;
therefore he will lift up his head. (Psalm 110, ESV)

Martin Luther, commenting on the Psalm said the following:

For nowhere else is Christ prophesied with such clear, plain words as a priest and an eternal priest. It is prophesied as well that the priesthood of Aaron would be abolished. This psalm is yet again and more splendidly extolled in the Epistle to the Hebrews. It is indeed a shame that such a psalm is not more richly extolled by Christians.

Therefore I wanted to just take a minute and make note of the depth of theology here and the import of this passage. Like Isaiah 61:1-2 is to Luke 4:16-18, Psalm 110 is vitally important to Hebrews 10:1-18.

Bruce Ware writes, “This psalm, then, is fundamentally about David’s Greater Son who will be both King (vs. 1) and Priest (vs. 4), a dual role that none of the previous king of Israel or Judah could play.”

End Notes

[i] Lane says, “in 10:1-18 the writer elaborates the ‘subjective’ effects of Christ’s offering for the community that enjoys the blessings of the new covenant. Christ’s death is considered from the perspective of its efficacy for Christians.”

[ii] Theologian William Lane says, “Its use (“foreshadowing”) suggests that the function of the law was to point forward to that which was perfect or complete…The contrast implied is temporal and eschatological in character; the law is a past witness to a future reality.”

[iii] Lane says, “the reality only foreshadowed in the law is the actual possession of the people of God through the new covenant.”

[iv] Lane says, “The elaborate ritual was intended to accentuate a consciousness of sins. The solemn entrance of the high priest into the Most Holy Place dramatized the fact that sin separates the congregation from God.

[v] Owen says, “Hereby they became the principal direction of the faith of the saints under the old testament, and the means whereby they acted it on the original promise of their recovery from apostasy.” What he’s saying is that the OT saints had a faith directed forward toward (the future) Christ, and the way they exercised that faith was in the carrying out of these sacrifices.

[vi] It was St. Anselm who first really explained the importance of this, and I can see his influence on a quote from John Piper that I think captures the idea here: “We glorify what we enjoy most and (because of sin) it isn’t God. Therefore sin is not small, because it is not against a small sovereign. The seriousness of an insult rises with the dignity of the one insulted. The creator of the universe is infinitely worthy of respect and admiration and loyalty. Therefore failure to love Him is not trivial, it is treason! It defames God and destroys human happiness.”

[vii] It is remarkable how far Owen goes to pound this into the head of his readers. He gives at least 6 reasons why these sacrifices were pleasing to God in their rightful way, but yet not in the manner in which the Jews might have mistakenly thought them to apply (i.e. expiation of sins).  “God may in his wisdom appoint and accept of ordinances and duties unto one end, which he will refuse and reject when they are applied unto another – So he doth plainly in these words those sacrifices which in other places he most strictly enjoins.” Owen then gives what I think is the best example of why this is so form a NT perspective: “How express, how multiplied are his commands for good works, and our abounding in them! Yet when they are made the matter of our righteousness before him, they are as unto that end, namely, of our justification, rejected and disapproved!”

[viii] Owen says, “there was such an insufficiency in all legal sacrifices, as unto the expiation of sin, that God would remove them and take them out of the way, to introduce that which was better, to do that which the law could not do.”

[ix] I actually got this  quote from Philip Hughes’ commentary and shortened it up to fit the sermon. He’s got a lot more here from Athanasius’ De Incarnatione.

[x] Owen calls this, “the federal agreement between the Father and the Son as unto the work of the redemption and salvation of the church.”

[xi] I take this way of expressing the Father’s view of the Son from Bruce Ware – this is sort of a paraphrase from his book on the Trinity.

[xii] Hughes rightly says, “he condescends to our estate in the self-humbling act of incarnation, so that the Psalmist’s words, a body you have prepared for me, receive in him a fulfillment which is ultimate and universal in its evangelical significance. The body prepared for the Son was the body he assumed in the incarnation in which he obeyed the Father’s will, even to the death of the cross.”

[xiii] Philip Hughes says, “It is by that will, and that will alone, that we have been sanctified, that is, cleansed from sin and restored to the holy sphere of God’s favor – not, of course, that the will of God is intended apart from action of God in Christ, for, unlike man who, left to themselves, finds that to will and to perform are all too often two different things, with God to will and to do go together.”

[xiv] Hughes is really magnificent here.  He also says, “The complete defeat of his enemies is assured, for the supreme exaltation by which the redemption he accomplished on earth as the incarnate Son has been crowned spells the doom of every opponent of his authority.”  Wow! Well said!

[xv] Cf. Dr. Shawn Wright’s lectures on Church History, ‘Introduction to Church History’, Southern Baptist Theological Seminary

[xvi] As O’Brien notes, “The perfecting of which our author speaks includes not only the decisive forgiveness of sins or cleansing of the conscience which is the basis of a new relationship with God. Intimately related to and flowing from it is that obedience of the heart which is expressive of a positive consecration to God.”

[xvii] It wasn’t as though their sins weren’t going to be forgiven, for they were in Christ, but the act itself of sacrificing these animals wasn’t taking away the sins it was simply pointing forward to the one who would.

[xviii] This quote is actually from an advent devotional compilation by Nancy Guthrie called, ‘Come Thou Long Expected Jesus.’