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Part 9 of the Series:
“search the scriptures” John 5:39
‘It’s obsolete, mate!’ These are the words I frequently heard working in a shop selling power tools and garden equipment, when the repair technician, usually with a hint of glee, let down a customer hoping for a cheap fix on some broken equipment. What I came to realize was that many products were designed to fail with time and had built-in obsolescence to maintain a steady income for manufacturers. When God instituted the old covenant along with its ceremonies, He designed it with built-in obsolescence. God’s plan was not to patch up the old, but to completely replace it with something new. As the writer to the Hebrews states, ‘In that he saith, A new covenant, he hath made the first old. Now that which decayeth [“is becoming obsolete”, ESV] and waxeth old is ready to vanish away’, Heb. 8. 13.
Hebrews is a key that unlocks our understanding of the Old Testament. First, through this book we discover that the institutions and individuals in the Old Testament are ‘a shadow of good things to come’, Heb. 10. 1, and of ‘heavenly things’, 8. 5. There are vivid pictures of the person and work of the Lord Jesus in the Old Testament that provide an intriguing and wonderful resource to learn more about the Saviour. A second theme of Hebrews is that God designed the Old Testament law and its practices only to be relevant for a certain time, with a view to them being replaced altogether. This is important information to develop an informed and intelligent appreciation of the Old Testament.1 Since this is an expansive subject, let us pick up on several broad themes. Note that, in each case, God revealed beforehand that He would replace the institution with something better.
‘We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens’, Heb. 8. 1.
At the outset, God provided a salient reminder that the Levitical priesthood was to be temporary.2In Numbers chapter 20 verses 23 to 29, Aaron the first high priest was taken up a high mountain as he was about to die.3 On arriving, he was instructed by God to remove his priestly garments and place them on his son Eleazar. This indicated that the office of high priest had passed on to another, and so began a long line of many high priests4and priests in general, unable to continue their ministries because of death.
Many centuries previously, however, God had demonstrated that this limitation was not an afterthought. Rather, He always had a superior type of priesthood in mind, for which only one person who ever lived was qualified. The Melchizedek priesthood of the Lord Jesus, and the comparison with the Levitical priesthood, is described in Hebrews chapters 5 to 7. The context is provided by two Old Testament passages. First, the brief account of Abraham at a point of weakness and temptation being strengthened and encouraged by a man called Melchizedek, Gen. 14. 18-24. Then, second, an oath made by God, Ps. 110. 4, ‘The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek’.5This psalm points to an eternal order of priesthood, brought about by the death, resurrection, and ascension of the Lord Jesus, and His permanent presence at the right hand of God. This subject is enlarged upon in the article, The high priesthood in Hebrews in this series. As the Levitical priests under the old covenant offered sacrifices and served in an earthly sanctuary, so too the Lord Jesus has offered one sacrifice at the cross and through the power of resurrection ministers today in a heavenly sanctuary as the mediator of a new covenant.
‘By how much also he is the mediator of a better covenant’, 8. 6.
God did something truly remarkable in instituting the Old Testament. Moses reminded Israel shortly before his death, ‘For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deut. 4. 7, 8. Yet, this amazing covenant was conditional on Israel obeying God and was destined to fail. Moses had provided a timeline of events following either Israel’s obedience or disobedience, Deut. 28. The curses listed on Israel continuing in disobedience read almost like a prophecy of their 1, 000-year history. Hence these promises were conditional and limited and needed replacing with ‘better promises’, Heb. 8. 6. By the time we get to Jeremiah the prophet, Israel has broken the old covenant in every way possible. God waited until this time to reveal His new unconditional covenant, primarily with Israel, but with the benefits extending far beyond that nation. The character of this covenant is described in Hebrews chapter 8 verses 6 to 13.6 It would be a covenant of inward reality, v. 10, and full and free forgiveness, v. 12. This is expanded upon in the article The Old and New Covenants in Hebrews in this series.
‘But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands’, 9. 11.
The tabernacle, or ‘earthly sanctuary’, v. 1 NKJV, the place where the Levitical priests served, is described in chapter 9 verses 1 to 11. There were indicators that this earthy sanctuary was fading. The magnificent temple structure built by Herod the Great, the earthly sanctuary of that day, was just an empty shell.7 The Holy of Holies contained no shekinah glory and probably no ark of the covenant, as it had in the past. Although the disciples marvelled at the impressive stones and buildings, Mark 13. 1, 2, it was a fading institution, waxing old and ready to fade away. The Lord Jesus reminded them that ‘there shall not be left one stone upon another, that shall not be thrown down’ and the temple and all its institutions came to a devastating conclusion with its destruction by the 10th Roman legion in AD 70. A vivid eyewitness account is provided by Flavius Josephus. We also learn in these verses that the earthly tabernacle was a picture of heaven itself, of a heavenly sanctuary, which Christ has entered based on the merit of His once and for all sacrifice, Heb. 9. 7, 11, 12.
‘Sacrifice and offering thou wouldest not, but a body hast thou prepared me’, 10. 5.
On raising up the tabernacle for the first time, Moses encountered a problem. So overwhelming was the glory of God that ‘Moses was not able to enter into the tent of the congregation’, Exod. 40. 35. The solution was provided by God in the early chapters of Leviticus through an elaborate series of offerings, usually involving animal sacrifices.
The treatment of the body and blood of these animals was particularly important. Sacrifice after sacrifice was offered, but ultimately the guilt of sin remained, and the continual nature of the sacrifices was a reminder of this.8
Psalm 40 verses 6 to 8, as quoted in chapter 10 verses 5 to 7, shows us that God always had something greater in view. ‘Sacrifice and offering and burnt offerings and offering for sin thou wouldest not’, v. 8. Similar to the Old Testament offerings, the importance of both the body and blood of the Lord Jesus are emphasized in this section. However, the animals sacrificed had no choice in the matter. In contrast, the sacrifice of the Lord Jesus is founded upon His delight to do the will of God. It is through His will, leading to the offering of His body and blood, that we are cleansed and sanctified, with the knowledge of the guilt of our sins being removed forever, 10. 10.
‘But now hath he obtained a more excellent ministry’, 8. 6.
The Old Testament priests had a two-fold ministry that ended with the destruction of the temple in AD 70. They had a Godward ministry, serving God in the sanctuary. However, the structure of the tabernacle, and later the temple, was designed by God to show ‘that the way into the holiest of all was not yet made manifest’, 9. 8. There was a series of barriers that ultimately kept God at a distance and warned Israel to ‘keep out’. Most people could not enter at all. The veil prohibited any priest from entering the Holy of Holies, except for the high priest who could enter on one day in the year usually in fear, v. 7. The priests also had a ministry outside of the holy place as they served God’s people.
The more excellent ministry of the Lord Jesus, 8. 6, as our great high priest, is summarized in chapter 10 verses 19 to 22. Because of His resurrection and ascension, He is permanently in the heavenly sanctuary, and constantly available to provide encouragement and support. Thus, we can confidently ‘enter into the holiest’, the heavenly sanctuary, at any time, v. 19, through the ‘new and living way’ that He has opened to us through His death on the cross, v. 20. Unlike the priests of the Old Testament who went out of the tabernacle into the camp to serve the people, we can freely enter into the presence of God where He can minister to us. We can do so, without fear, knowing that we are cleansed inwardly by the finished work of the Lord Jesus on the cross, v. 22.
This was a key message to some at the time who considered turning back to Judaism because of intense persecution being faced. They were returning to something fleeting and soon to pass away. This letter to the Hebrews reminded them, and us too, that as we hold fast to the Lord Jesus, v. 23, we build our lives on something permanent and on a Person who never changes. Twice, Hebrews describes the Lord Jesus as ‘the same’, 1. 12, 13. 8. Although we do not see Him now, by faith we look ‘unto Jesus the author and finisher of our faith’, 12. 2.
Failure to grasp this point has led to practices such as designated priests with robes, offering of incense, church altars, and Sabbath-keeping.
It is often called the Levitical priesthood since many of the details of the role and service of the priest are described in Leviticus.
Probably, he was carried, since Mount Hor, or Jebel Harun, near Petra, Jordan is a climb of over 4, 400 feet and Aaron was 123 years old at the time.
Jewish traditions suggest that there were at least seventy-eight high priests from the time of Aaron until AD 70.
This verse is quoted five times in the letter to the Hebrews, 5. 6, 10; 6. 20; 7. 17, 21.
Which quotes from Jeremiah chapter 31 verses 31 to 34.
We should note, however, that the Lord Jesus still described the temple as ‘My Father’s house’, John 2. 16.
This is the theme of chapter 9 verse 12 to chapter 10 verse 18.
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