Epaggelia

This penultimate passage opens up by pointing our attention to the reality of a ‘cloud’ that includes men and women of God who are spectators and are larger in number than those 18 or so saints mentioned here, known and unknown to history. We are also under angelic observation, read Ephesians 3:10-11 and a few people in the world today are watching our faith and conduct. We are surrounded by them, as spectators in a stadium observe the players in the championship game of the ages from all angles. Do we have as much anticipation about how our faith plays out in our lifestyle as ancient saints, angels and loved ones here on earth? Many masses of beings are more than interested in how our faith is shown, so…. Do you share your faith?

Is there a difference between a “weight” and “sin”? Can something be a burden without it being a sin? Our weights in life could be pressure put on us by harmful people or hypocrites. If we can find a way to cast their pressure aside, what better direction than to lay them at the feet of Christ in prayer? 1st Peter 5:7. When it comes to sin, we should be eager to confess all kinds of sin to Christ, the lover of our soul. Sins come in various types, some can be avoided, admired, seductive and/or dangerous. Be dead to them all.

Why? Because Jesus is the Champion, as in founder and perfecter, v2, or Alpha & Omega, (Revelation 1:17) which offers his established victory to us personally, and he promises us His power, if we will accept Him for who He says He is, trust Him and obey Him. This position of Jesus is why the disciples called him “Lord” when they realized they were sent (apostles) by him, Luke 17:5.

The “struggle” v4, against sin, can be equated to “our cross” which Jesus demands every follower of Christ should pick up and bear, (Luke 9:23). If we do not identify and know this struggle, then we are not picking up our cross. Do it for the “cloud”, do it most of all for the One who suffered v3, and died for us in the worst way of all.  Why, because God empowers us to fight the good fight if we do, He will never expect us to pick up our cross alone! Jesus didn’t and neither will any of us.The founding principle for the best reason to fight the good fight against sin, is because of our need to respect the power of God and God himself. The author quotes this encouraging warning from Deuteronomy 4:9-10, with the same point Solomon makes in Proverbs 3:11-12. Forgetting this principle, v5, will cost us dearly, so dearly, God is willing to discipline us, so that we will learn His will and never forget His priorities. If discipline does not hurt, then it’s not real. The pain of discipline is not just an attention-getter, but rather, it instills in us the importance of God’s priorities for what is right as more valuable than what is wrong. Because even Christ underwent discipline by what He suffered, and his perfect life of righteousness in doing the Father’s will, is why He is the King of kings in this Kingdom eternal and unshakable! 12:27-28. It is for discipline that we have to endure. God is treating us as His own children. For what child is there, whom his father does not discipline? If we are left without discipline, in which all have participated, then we are illegitimate children and not God’s children, 12:7-8. I want to be God’s own child, adopted with the priceless gift of Christ’s blood, 1st Peter 1:18-19. Don’t you?

Never forget that the only “King” mentioned in this chapter is David. Most heroic men and women of faith are usually those that live lives out of the public spotlight. Genuine mature spiritual giants in Christ today, love living life behind the scenes of the public’s eye. Praising and serving Christ amongst those that Jesus would serve if He were here, because His Spirit is here, read this: The Spirit of the Lord is upon Me, Because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord. (Luke 4:18-19)

11:32-34, have excellent comfort for us, phrases like; “Wrought righteousness.” In their narrower sense, these words signify “to execute judgment, to enforce the laws of justice:” the historical reference would be to such passages as Joshua 11: 10-15; 1 Samuel 24:10; 2 Samuel 8:15. But in its wider scope “wrought righteousness” means the living of a holy life: “Lord, who shall abide in Your tabernacle? who shall dwell in Your holy hill? He that walks uprightly, and works righteousness, and speaks the truth in his heart” (Psalm 15:1-2). “In every nation he that fears Him, and works righteousness, is accepted with Him” (Acts 10:35). “Righteousness” signifies up to the required standard; and to work righteousness means, walking according to the rule of God’s Word: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Matthew 7:12).

“Stopped the mouths of lions.” The historical reference is to Daniel in the den. It shows again the marvellous power of faith. This comes out clearly in Daniel 6:23: “So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.” But how far may this be of help to us? Is the answer far to away? There are ferocious people, as well as fierce animals! There are savage oppressors and persecutors who try to intimidate, if not destroy, the mild and harmless Christian. True, but they should not terrify us, nor spoil our testimony, by causing us to hide our light under a bushel. Daniel would not be forced into compromising by the threat of the lions of Babylon, nor should we be frightened by the menacing looks, words, and actions of the world’s lions today. “I will trust and not be afraid.” IN CHRIST. The phrase, “Stopped the mouths of lions.” almost looks as though faith were omnipotent! We dare not set any limitations to it, for faith has to do with the living God, and nothing is too hard for Him. Faith lays hold of the Almighty, and not until your faith learns to do that, is it of much worth. Is the Lord God a living reality to you, or do you have but a theoretical knowledge of Him? The ultimate reference in our text is to him of whom it is said, “The devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8). His mouth is opened against many a child of God, uttering lies, telling him that our lifestyle is an empty one. Have you learned to “stop his mouth?” Do his false accusations no longer terrify you? Does he now find it useless to harass you any longer? It all depends: “stopped the mouths of lions” is preceded by “obtained promises”!

  “Escaped the edge of the sword.” The historical reference is to such passages as 1 Samuel 18:4; 1 Kings 18:10; 1 Kings 19:1-3, Jeremiah 39:15-18: It seems in those eminent servants of God, escaped from danger more by fear than by faith—by fleeing from those who threatened their lives. The life of faith is many-sided, and care needs to be taken to preserve the balance: to keep from merely being passive on the one hand, and from fanatical presumption on the other. While the Christian is to walk by faith, there is wrestling (Ephesians 6:12) and fighting to be done (1 Timothy 6:12); we are to seek grace and develop all heroic virtues, such as courage, dignity, boldness (2 Timothy 2:3), and endeavour by Divine aid to overcome everything which hinders us entering into God’s best example. On the other side, the Christian must not refuse the use and aid of all lawful means in times of danger: “when they persecute you in this city flee ye into another” (Matthew 10:23)—to refuse to do so, is not faith, but presumption. This chapter of faith should invoke us to “walk wisely”, see Ephesians 5:15. It is amazing what achievements God’s wisdom can accomplish. What do you really believe?

 Having just referred to Habakkuk’s timeless declaration, “The just shall live by faith” (Heb 10:38; Hab 2:3-4), the author now develops the concept of faith. Faith is able to “see” what is invisible; it is a confidence in God that accepts and obeys His word when one’s experience, feelings and desires are to the contrary. Without this quality of faith, “it is impossible to please” God (11:6).  Many were once heavily steeped in their own traditions and rituals as pertaining to the old law (Matt 15:3-9), thus possibly losing the spiritual aspect of worshipping God. The writer now defines faith and demonstrates to his readers that faith has always been a necessary requirement in serving God.

When the author writes about Abraham, and examines the seeds that grew into an ancient and storied nation.  To inherit the land so beloved by Israel, Abraham had to leave his home for an unknown destination and, once there, reside in tents as an outsider (Heb 11:8-9). It was Abraham’s faith, their “father” to whom the promises were made, that accredited him for righteousness (Gen 15:6, Rom 4:1-3).  Abraham’s first demonstration of faith in God was when he was called to leave his home and journey to a place all the while not knowing where he was going (the unseen). For a nation to arise from him, he and his wife faithfully acted in accordance with God’s promises (11:11; Rom 4:19-21). Thus the lives of Abraham and Sarah present an analogy of the Christian endeavor, for we are likewise on a journey and living as sojourners.  Abraham not only had his sights on a tract of land, “he waited for the city which has foundations, whose builder and maker is God” (11: 10). Had he been otherwise minded, he would have simply returned to Ur (11:15-16). And if these brethren turn back from God now, they would betray the very ancestor in which they had so much pride. The author here connects faith to the prospect of death, for this is faith’s ultimate challenge.  Regarding God’s command to offer Isaac as a burnt offering, Abraham obeyed “accounting that God was able to raise him up, even from the dead” (Heb 11:19). Another ancestor is cited as parallel to the readers’ predicament.  Just as they had chosen to leave Judaism for Christ and are presently suffering for it, even so Moses chose to “suffer affliction with the people of God than to enjoy the passing pleasures of sin” (11:25). Undeniably, God’s people have done the seemingly impossible, radically changing the face of the world.  Sadly, God has also allowed unimaginable hardship to befall them. Of such “the world was not worthy” (11: 38), and they endured “that they might obtain a better resurrection” (11:35).  This most notable chapter on faith in God is an exhortation which says to all who read, “Others have done it. You can do it, too!” We must aspire to real courageous, steadfast faith.

These great heroes of faith were so firmly convinced of God’s promises that it is  as if they actually saw them with their own eyes {inductive faith} (Jn 8:56) even though they died before there fulfillment.  Because they embraced and sought after God’s promise of a real “homeland” (true tabernacle- heaven), they recognized that they were just foreigners (without the country or jurisdiction) and pilgrims (a wanderer; a traveler) during their stay here on earth.  By the actions of their faith they made it clear that they were seeking a better land a “heavenly country”.  Because of their great faith in Him, God is not ashamed to be called their God. Surely we are not ashamed to be called His children?

The sacrifices under the old covenant could not purge (cleanse) sin, they just reminded them of their sins, making the consequences of their sin null and postponed, until the real sacrifice of the Lamb of God could take place.  Because it was not possible for the blood of bulls and goats to take away sin. The repetition of the sacrifices is evidence to the author that they were inferior and served as a constant reminder to the Jews that their sins were not adequately dealt with.  As proof of the inadequacy of these sacrifices Psalm 40:6-8 is cited.  

Christ came to do His Father’s will and take away the sins of the world with His own blood.  In doing this, Christ satisfied all the requirements of the law, fulfilling it (Matt 5:17-18), removing the first covenant and establishing the new (second).  Now that sin has been sufficiently purged, man can be sanctified (to purify the soul and set us apart) so that we can now draw near to God. The Hebrew writer now establishes their confidence in Christ and the forgiveness of sin by reminding them of Jeremiah’s prophecy of God’s promise of a new covenant which was inspired by the Holy Spirit (Jer. 31:33,34; see notes ch. 8).  So when our sin is completely forgiven, there is no need for any more sacrifices. For the remainder of this letter, he pleads with them to draw near to God with full confidence, to remain steadfast in this new living way; he encourages spiritual maturity and love, and continues his warning of apostasy. We can now have complete confidence (boldness) in the ability to approach God because Christ has entered the Most Holy place for them, through the veil by His own blood. This ability to finally approach God through His Son’s sacrifice is the “new and living way”, 10:20. What did the veil represent?  When was it removed for us? (see Matt 27:50-51) 

Drawing back from this new covenant is the same as denying Christ, His great sacrifice and indeed God Himself. The writer provides us a familiar quote from Deut. 32:35. God will judge and repay them for their unrighteous deeds.  So our respect to the extent of awe is what helps our boldness in prayer, to be real, without becoming flippant and so casual that we talk to God, as if he is a “buddy”. He is not, but rather He is the Almighty and His Son is King of kings & Lord of lords.  The writer now reminds them of how zealous they were when they first received the truth. He exhorts them to remain patient and steadfast knowing in the end they will receive the promise. Therefore, do not draw back!

The phrase “as you see the day approaching” (10:25) has induced much controversy. It is not the destruction of Jerusalem, even though certainly this would be a calamitous time, but not a particular day and it would be accompanied by definite signs (Mt 24:4-28). Jerusalem’s destruction was between 14 April – 9 September 70AD, with a note from secular historians that the temple  stones were thrown in the streets on the 9th of August 70AD. But the warning about “the day”, is general, it could have reference to the day of judgment. But some object to this explanation on the grounds that no one will “see” that day approaching. But we understand that life is brief and uncertain (Jas 4:13-14), and spiritual maturity brings a sense of urgency. Truly “our salvation is nearer than when we first believed” (Rom 13:11).  So we should take advantage of every opportunity to encourage weaker Christians who are drifting away from the Lord. “The Day” is most likely the Lord’s Day, Sunday, Rev. 1:10. Get ready and stay ready in prayer!

The first Tabernacle from Moses was a sanctuary in a physical world, which became a Temple. Primarily and prayerfully sanctifying the spiritual activity & welfare of Hebrews and any proselytized foreigners, see 1st Kings 8:40-43 Isa. 56:7, 60:4-7.  Many things were made of, or overlaid with gold, it was still a man made, temporal structure – a far cry from heaven itself where our present High Priest currently serves. The Nation of Israel had very limited access to the Temple’s inner chamber, “The Holy of Holies”.  Only the high priest could enter, and then only once a year, and “not without blood” (Heb 9:7). These restrictions did more than signify the holiness of God; they indicated “that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing” (9:8). Not even the High Priest could enter without the blood of an animal. How would that make him,  “a human being”, clean? That is, on its own merits, the tabernacle worship “cannot make him who performed the service perfect in regard to the conscience” (9:9).  Spiritual access to heaven, as in full fellowship with God, was unattainable by the laws of Moses. A genuine Israelite should have been aware that ultimate forgiveness was yet in the future, and that in his present time he was granted a favorable position by God’s grace via these “fleshly ordinances.”  How this should have made him long for the “the Lamb of God” to take away his sins!

The nature and accomplishments of Christ Jesus make him “the Mediator of a new covenant” (9:15), a covenant of “better promises” about eternal redemption & inheritance (8:6; 9:12, 15).  But what is it exactly that sets the bloody sacrifice of Jesus apart from all others? It involved the free-will offering of an eternal spirit (9:14).  The blood of animals had nothing to do with free will, the spirit or moral purity.  They were fine physical specimens of no moral significance slaughtered against their own will.  While this satisfied God’s requirements of ritual purification (see, for example, Lev 12), there was no ultimate cleansing of the conscience from transgression.  The blood sacrifice of Jesus, on the other hand, was morally pure & an eternal spirit freely offering Himself for the sins of others. Not only was this offering effective, it was eternally effective – “once for all” (9:12).  This was the ultimate plan of God before the world began – to redeem sinful humanity to Himself by the blood of His Son. This blood would be unique, as biologically, there was no man involved in His conception. The Holy Spirit of God created his blood via the ovum of Mary. An astounding divine and human biological miracle!

The author makes three points to establish the necessity of the death of God’s Son – a huge stumbling block to the Jew.  First, having just described salvation as an “eternal inheritance,” he notes that a will only goes into effect when the testator dies (9:16-17).  This should further help the Jew accept why his Messiah had to die. Secondly, blood has always been associated with the dedication of holy things (9:18-21).  If the Jew could accept at face value the necessity of the Law, the tabernacle and its furnishings being dedicated with blood, could he not see the necessity of the new covenant and the heavenly tabernacle being dedicated with divine blood?  Thirdly, “without shedding of blood there is no remission” (9:22). The penalty for violating God’s law is death, Rom. 3:23 & 5:12.

The very idea of having a need for a Savior to return to earth for ongoing sins, indicates our reality in the Hebrew writer’s mind. Our reality is that the church is the spiritual body of Christ while simultaneously, the resurrected body of Christ sits by the Throne in Heaven, 9:23-28. “While we wait”, means much more than twiddling our thumbs; this waiting involves the body of Christ loving God and serving the lost as the true tabernacle on earth, while we look for his reappearance, 1st Corinthians 1:6-7 & Galatians 6:1-8.

Being The High Priest and Minister of The True Tabernacle and sitting to the right of the Majestic Throne in Heaven, (v1-2)  means that Christ has been able and worthy to mediate the requests and needs of every soul in submission to Him, forever, since the day when The Spirit of Christ tore the Temple Veil open; breaking entrance between the Holy and Most Holy Place.. Matthew 27:51 & Luke 23:45. He meets our spiritual needs. Can you think of any greater Spiritual Needs than these three? Firstly;The need for forgiveness. Secondly;The need for our prayer to be heard. Thirdly;The need for our praise to be accepted.

Heb. 8:4-5 refer to The Law of Moses in and of itself was “holy and just and good” (Rom 7:12), but the weakness of man was so pervasive and chronic that none could perfectly observe it.  The “fault,” then, was that the Law provided no adequate restitution for violation. The author then offers a quote from Jeremiah 31:31-34 which indicates that the Law, itself, spoke of its own future eclipse by a new covenant (8:8).  This change of covenant was made possible by the faithlessness of the Jews, “because they did not continue in My covenant, and I disregarded them, says the Lord” (8:9). God was then freed from any obligation to maintain the first covenant. So since He made Christ the High Priest, he has now obtained a more excellent ministry.  He is now the mediator (intercessor) of this better covenant. Because this new covenant is superior and Christ is its negotiator, it is established on better promises (Gal 3:19, 20). The first covenant could not adequately bring men to God, it was weak and useless (Rom 8:3, Heb 7:18), it could not accomplish its purpose (Acts 13:39), it could not forgive sins (Heb 10:4,11). So, this is the reason for this new and better covenant. 

The global effect Christ has in the Church results in Jesus being known throughout the world as LORD, Heb. 8:10-12. But a Jew was a covenant member by heritage and circumstances of birth.  His “religion” was outward in the sense that he had no choice but to conform to God’s law with the nation. He was a Jew first, then a believer in God. But under the new covenant, God would first “put My laws in their mind and write them on their hearts” and then “I will be their God, and they shall be My people” (8:10).  Further, “None of them shall teach his neighbor, and none his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest of them” (8:11). In other words, one must first come to a knowledge of God and learn to appreciate Him; then he can enter a covenant relationship with Him. The sad history of the OT is the Jewish nation plummeting time and time again over the precipice of rebellion, immorality, idolatry and self-will.  All the promises and blessings offered them, could not make them faithful without individual conviction and commitment. The new covenant would begin with the individual, not the group. Did God expect the Law of Moses to be taken into the heart?  See Dueteronomy 6:4-9; 11:18.

The Hebrew writer says that the new covenant was established on “better promises” (Heb 8: 6).  Those promises are, in a word, forgiveness (8:12-13). Real permanent forgiveness, as in contrast to temporary annual and repetitive forgiveness from the annual day of atonement.  This is what the apostles went forth proclaiming to the Jews (Ac 2:38; 3:19, 26; 4:12, etc.). From Jeremiah’s viewpoint the first covenant was already obsolete; it was only a matter of time before it would vanish forever.  As the author indicates in various ways, that time has now come, and will never stop, till Jesus arrives again in Judgment.

To understand Melchizedek is to gain a deeper understanding of Jesus Christ. He does not reveal Himself to those who are spiritually apathetic. Have you ever considered why Jesus was not transfigured in front of the masses? In fact, He didn’t even do it in front of the Twelve. He only took with Him Peter, James, and John to witness this astounding scene! But to the masses, Jesus concealed His glory and spoke in parables, because they were spiritually dull (see Matt. 13:12-15). He only reveals His glory to those with whom He is intimate, and He is only intimate with those whose hearts are humbled before Him. So as we approach these truths about Melchizedek as a type of Christ, we must make sure that our hearts are right before God. We must make some effort in searching to know Him. The only command in our text is, “observe how great this man was” (7:4). The Greek word means to gaze at or discern through careful observation. We get the word “theater” from it. We observe Melchizedek because he is a type of Christ, and we desire to see the beauty and glory of Jesus, in whom are hidden all the treasures of wisdom and knowledge (Col. 2:3). To see Him as He is, is a transforming experience (1 John 3:2). The author shows that Melchizedek was also greater than the Levitical priests (and the system they represented), in two ways: First, the Levitical priests were mortal, but Melchizedek “lives on” (7:8). Second, Levi, who received tithes, actually paid tithes to Melchizedek through Abraham, his forefather, when he paid tithes to Melchizedek (7:9-10). We can sum up these points in three ways that show how Melchizedek was a type of Jesus Christ: 

1. Melchizedek is a type of Christ in the dignity of his person. Everything we know about Melchizedek comes from Genesis 14:18-20, Psalm 110:4, and Hebrews 7. The first text is historical, the second is prophetic, and the third is theological. Melchizedek was the king of Salem (probably Jerusalem, Psa. 76:2) and priest of the Most High God.  “Jesus Christ the righteous” (1 John 2:1). He not only imputes and imparts righteousness to others; He is righteous in His very being. He never sinned, nor could any guilt be found in Him. He is the Lamb of God, unblemished and spotless (1 Pet. 1:19). He is “holy, innocent, undefiled, separated from sinners” (Heb. 7:26). He did “no violence, nor was there any deceit in His mouth” (Isa. 53:9). Jesus is also the king of peace (Eph. 2:14-18). He brings peace between sinners and God, and peace among all that live under His lordship (Rom. 5:1). God did not lay aside His righteousness to make peace with sinners. Rather, He laid our penalty on His righteous substitute, “so that He would be just and the justifier of the one who has faith in Jesus” (Rom. 3:26). If you know Jesus Christ as your King of righteousness and peace, you will be growing in righteous behavior and you will be pursuing peace with others (Rom. 14:17, 19).

2. Melchizedek is a type of Christ in the derivation and duration of his priesthood. Being a priest in Israel was totally dependent on your family lineage. All priests came from the tribe of Levi. No one else need apply. If you could not establish your family heritage, you were excluded from the priesthood (Neh. 7:61-64). But Melchizedek was “without father, without mother, without genealogy” (Heb. 7:3). Yet he was “priest of the Most High God” (7:1).

3. Melchizedek is a type of Christ in the dispensing of his priesthood. Even though Abraham was God’s chosen man and God promised to bless the nations through him, Melchizedek “blessed the one who had the promises. But without any dispute the lesser is blessed by the greater” (7:6-7). Scripture uses the term “blessing” in different ways. In one sense, we bless God (Ps. 103:1), which does not imply that we are greater! We bless others by praying for them or rendering kind words or service (Luke 6:28; 1 Pet. 3:9), which is mutual. But here the sense is that of the priestly (Num. 6:22-27) or fatherly (Gen. 27:27; 48:15) blessing, which was not mutual, but superior. Abraham spontaneously recognized that this man represented God Most High, and so he gave him a tenth of his best profit from war as an act of worship and gratitude toward God for granting him victory over the four kings. Levi, who was Abraham’s great-grandson, gave tithes to Melchizedek through Abraham’s tithes, in that he was still in Abraham’s loins when this took place. In Hebrew thought, an ancestor contained in him all of his descendants. Thus Paul argues that when Adam sinned, the entire human race sinned (Rom. 5:12). So here, the author says, “so to speak, through Abraham even Levi, who received tithes, paid tithes.”  So Melchizedek is a type of Christ in the dignity of his person; in the derivation and duration of his priesthood; and, in the dispensing of his priesthood.