The great problem which Scripture poses to us is how is a dirty people able to come before a holy God. For God is one who cannot simply allow sin to go unchecked in his presence and yet desires to dwell among his people. In fact, it is this basis that establishes the entire Old Covenant system. The high priest would go into the Most Holy Place to offer sacrifices for sin so that God’s glory might dwell in their midst. However, as we have seen over the past few weeks, the covenant structures were not in place in order to bear that which was necessary to provide forgiveness of sins. Thus, the author of Hebrews argues that that which bears the weight of providing for the forgiveness of sins is the work of Christ and the New Covenant, which he mediates. This is his argument as the original recipients of the letter are being tempted to look back to the Old Covenant, reject Christ as the fulfillment thereof, and hope to find salvation. He wants them to see that such a decision does not lead to salvation and that they must hold fast to Christ as their only hope for salvation, however difficult that may be.

He has exhorted them in this section (7:1ff.) by first showing that Christ’s priesthood is superior to the Levitical priesthood of the Old Covenant and then by showing that the Covenant Christ bring about (the New Covenant) is superior to the Old, as well. Now, in 9:1-10:18, he brings everything to a climactic summary reminding them (and us) again of the inability of the Old Covenant, the superiority of ability and superiority of Christ’s work, and the superior accomplishments that have been brought about therein.

Consequently, we need to be reminded of these same realities in our day, when we will be tempted to look elsewhere besides Christ alone as the source for salvation, when we will be tempted to shrink back from our confession of Christ as it brings persecution, and when we will be tempted not to declare the gospel that those on this earth need to hear out of fear of what that might bring. Because of these realities let us now turn to understanding what the author of Hebrews wanted his recipients to see and understand in this section of his letter.

The problem of a dirty people before a holy God (9:1-10)

First, the author reminds us of our basic problem. We are a dirty people unable to come before a holy God. We are in need of having our sins forgiven, being cleansed in our hearts, so as to wash the guilt from our consciences, and of being made holy. And, as aforementioned, the system under the Old Covenant could not bring this in and of itself.

The manner in which he communicates this is by first reminding us of how exactly the Old Covenant regulations worked. He writes in 9:1-5, “Now, even the first covenant had regulations for worship and an earthly place of holiness. For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place. Behind the second curtain was a second section called the Most Holy Place, having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron’s staff that budded, and the tablets of the covenant. Above it were the cherubim of glory overshadowing the mercy seat.”

However, he then wants to show that his focus is not simply the setup and structures, but what these structures show. Thus, he ends verse five writing, “Of these things we cannot now speak in detail.” Then he moves on to showing how even though there were rituals which they went through, the Old Covenant did not provide what we needed. Thus, he writes in 9:6-10, “These preparations having thus been made, the priests go regularly into the first section performing their ritual duties, but into the second only the high priest goes, and he but once a year and not without taking blood, which he offers for himself and for the unintentional sins of the people. By this the Holy Spirit indicates that the way into the holy places is not yet opened, as long as the first section is still standing (which is symbolic for the present age). According to this arrangement gifts and sacrifices are offered that cannot perfect the conscience of the worshipper but deal only with food and drink and various washings, regulations for the body imposed until the time of the new covenant.”

In fact the reality of the first section existing (the holy place) reminded them continually that there was something wrong, there was something separating them from God. The needed their consciences purified but nothing in the structure and system was able to fully remove the guilt of sin from the conscience – which in turn kept a dirty people from coming before a holy God.

The superiority of Christ’s work (9:11-28)

Thus, as the author of Hebrews has shown that the first covenant had a built-in reminder that it was insufficient to purify the conscience of the individuals and provide forgiveness of sins, in and of itself, he now points to the superiority of Christ’s work in light of the Levitical priests. He shows that Christ’s work was superior in the blood of the sacrifice, the place of the sacrifice, and the sacrifice itself.

He first begins introducing what he is going to argue in 13-28 by writing in verses 11-12, “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing redemption.” Thus, in a sense, those verses provide a framework for his argument.

He first shows the superior blood of Christ to the blood offered under the old covenant (9:13-22).

He writes in verses 13-22, “For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. For where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive. Therefore not even the first covenant was inaugurated without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant that God commanded for you." And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.”

Thus, he points out in verses 13-22 that the sprinkling of blood in the old covenant cleansed worshippers externally and temporarily that they might have ceremonial purity. However, the blood of Christ is actually able to purify our conscience from dead works to serve the living God, that which we desperately needed. Also, as every covenant is established with blood, the new covenant was not established with the death and blood of some animals but with the precious blood of Christ.

Second, he shows the superiority of the place of Christ’s work (9:23-24).

He points out that the tent and vessels used in worship were purified with blood that access may be opened in them. In the same way, Christ, ministering in heaven itself (the holy place made without hands) purified the heavenly things with the better sacrifice of himself. Also, he does not simply minister in a tent but appears “in the presence of God on our behalf” (24)

Finally, he shows the superiority of Christ’s sacrifice and the effect thereof (9:25-28).

He points out that whereas the high priest under the Old Covenant offered sacrifices repeatedly and with blood not his own, Christ has offered his own blood as a sacrifice “once for all … to put away sin by the sacrifice of himself” (26). For just as man dies once, so Christ has died once, but he effects of his death have been accomplished once for all, never to be performed again.

The contrast of two covenants and the superiority of Christ (10:1-18)

In chapter 10:1-18, the author in a sense summarizes his argument. He points out in verses 1-5 the inability of the law writing, “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. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sin? But in these sacrifices there is a reminder of sin every year. For it is impossible for the blood of bulls and goats to take away sins. Consequently, when Christ came into the world, he said, "Sacrifices and offerings you have not desired, but a body have you prepared for me.”

Thus, we see that the law never could make men perfect, or righteous. For, as he argues, if the sacrifices had been able to do what was needed, then there would not have been a need to offer them again and again. They would have ceased, “no longer hav[ing] any consciousness of sin.” However, the repetition of the offering of sacrifices actually served to remind them of sin, so that they might look to one who would truly be able to accomplish God’s will – Jesus Christ.

In verses 6-10 he then shows that Christ has indeed accomplished what the law could not, writing, “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." 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), then he added, "Behold, I have come to do your will." He abolishes the first in order to establish the second. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.”

Christ’s sacrifice of himself accomplished God’s will. Thus, in fulfilling God’s will of bringing redemption to his people, the Old Covenant structures are now abolished. And through the sacrifice of Christ, we have been sanctified, once for all.

Next the author of Hebrews holds up for us one more time the work of the high priests and the work of Jesus, contrasts them and concludes that Christ’s work is better. He points out in verses 11-14 that whereas the priest in the Old Covenant stands daily at his service (because his work is never done) and repeatedly offers a sacrifice that cannot take away sins, Christ offered the single sacrifice of himself, for all time, that has brought salvation to his people, and he has consequently sat down at the right hand of God.

Finally, he ends this section showing us that even the Spirit bears witness to Christ’s work being superior and God’s ultimate end as he shows that in saying he will remember our sins no more, we have forgiveness, and there is no longer any offering for sin.

So, what did Christ’s sacrifice of himself accomplish for us?

Because of Christ’s work, this is what we can say about ourselves, if we have repented and believed (9:12, 15). We can say that we have been redeemed from sin. That is, sin has made us debtors and captives, but Christ has purchased us by his blood. We can say that our consciences have bee purified of sin, so that we should no longer see ourselves as being under sin’s condemnation (9:13-14). We see that our sins have been forgiven (9:22; 10:17-18). We have been set apart as those who are holy and are being made holy (10:10, 14 – note the past, present, and future aspects of Christ’s work and compare to our salvation (9:11, 24, 28)). We await a sure salvation at the final coming of Christ (9:28). And because of his work, we may approach God as the blood of Christ has paved a way for us.

What should we then do in response to this? Well, a major answer to that question will come next week as Ray will preach from Hebrews 10:19-25, however, I can say a few things this morning.

1. This truth should remind us again that the gospel we preach is true.

It is true that Christ has accomplished salvation for his people and will come to receive us so that where he is, there we may be also. Therefore, live life in light of this truth.

2. We should hold fast to Christ as we will be tempted to shrink back, for salvation is in him and his work alone.

3. We should delight in the fact that the benefits of Christ’s work are ours.

Thus, as we come to the table this morning, we come as those under the covenant, knowing the benefits therein are ours.

May we delight in his grace. Amen.

THE SUPREME ACCOMPLISHMENTS OF OUR GREAT HIGH PRIEST