|
THE BOOK OF HEBREWS |
James Deering - The Ancient Path
| 1. Intro Part-1 |
| 2. Intro Part-2 |
| 3. Biblical Theology |
| 4. The Old and New Covenants |
We're teaching a word-on-word, line-on-line Hebrews Video series. Due to the circumstances brought about by the COVID-19 virus we didn't begin this video series until we were into Chapter 5. At the time of this update the video lessons begin with Ch-5 and continue to Ch-11. Chapters 12 & 13 will then be completed next, and then Chapters 1-4. All 13 chapters of the book should be completed by January 1, 2021.
If you're interested in the series... here's the link:
The Book of Hebrwes - The Video Series
Hebrews –
Introduction – Part 1
The Book of
Hebrews
In Depth
Home Bible Study
The theological
epicenter of the Epistle to the Hebrews may be summed up in one word:
Christology. No biblical document outside of the four Gospels focuses as totally
and forcefully on the Person and redemptive achievement of Jesus.
We as Christians have that which is better—better in
every way. The key word to the book of Hebrews is "better." It occurs thirteen
times (in the KJV)... How often when you take a trip for the first time over a
new road, you drive straight along anticipating where it will lead, and what
difficulties you may encounter. It seems to be the thing to do. Coming back over
the same road, you look around and notice things. Do this in studying the book
of Hebrews. Read it through, and do not be overanxious about the things you
cannot understand. Then you can go back over the road in your reading and take
notice of the many things along the way. You could spend months in Hebrews. It
presents so many wonderful truths. At the first reading, you will be impressed
by one fact above all others: that Jesus Christ is prominent on every page...
This book was written to strengthen the faith of wavering believers. Paul's
great argument is the superiority of Christ over all others. Do we know the real
difference between having Christ as a Savior and as a Priest? Well, this book
answers the question. The book of Hebrews proves that we can never understand
the Old Testament without the New, or the New J Sidlow Baxter writes... A M
Hodgkin (Christ in All the Scriptures) writes: The glories of our Savior are
exhibited in this Epistle; it is one of the most precious books in the Bible. It
has been called “The Fifth Gospel.” Four describe Christ’s ministry on earth,
this describes His ministry in heaven. It was written to Hebrew disciples,
probably of Jerusalem, to avert the danger of their drifting back into Judaism.
They are exhorted to let go everything else, in order to hold fast the faith and
hope of the Gospel. The Epistle is attributed to Paul, and though many question
this, there is abundance of evidence in its favor. To give one example only, the
concluding salutation, “Grace be with you all,” is Paul’s “sign-manual” in every
Epistle. The Key-note is the High-Priesthood of the Lord Jesus...Throughout this
Epistle we note that whatever Christ touches He makes eternal. Trace the word
“eternal” throughout (Hebrews 5:9, 6:2, 9:12, 14, 15, 13:20). (Ed: There is
another "time word", once, which speaks of finality in Hebrews - see Hebrews
6:4, 7:27, 9:7, 12, 26, 27, 28, 10:2, 10, 12:26, 27) Hebrews 1-2. Christ better
than the angels both in His deity and His humanity. As our great High Priest,
Christ is able to understand all our need, because He is perfect Man. He is able
to meet all our need, because He is perfect God. The central point is Christ’s
eternal Priesthood and all-availing sacrifice for sin. The Epistle dwells upon
the supreme importance and power of the blood of Christ in obtaining eternal
redemption for us, in purging the conscience, in opening to us the heavenly
sanctuary. Hebrews 3. Christ better than Moses. Hebrews 4. Christ better than
Joshua. without the Old.... Consider Jesus -This is our weakness. We look at
ourselves and our own weakness. Consider Him (Hebrews 3:1). This is the
astronomer's word. Set your telescope to the heavens and gaze upon Him....
Joshua could not lead the children of Israel into this perfect rest and trust in
God, but Jesus did. Cease from self-effort and yield yourself to Christ (Hebrews
4:10). Trust Jesus as your Joshua and "enter in" to His land of promise. Cease
struggling and place all in His hand. (Read Psalm 37:5.) From
What the Bible is All About
– recommended reading!
“Two distinguishing characteristics of Hebrews combine
to convey the author’s confidence in the truthfulness and perennial relevance of
Scripture. Hebrews affirms that God speaks today through the Old Testament
Scriptures, and that the exalted Son, at God’s right hand is the all-sufficient
Savior who is now available for the people of God. God’s speaking through the
Old Testament is accurate and continues to be relevant because it is fulfilled
in the always-contemporary reality of the exalted Son. This insight gives
confidence for proclamation, it clarifies the relationship between Scripture’s
truthfulness and effectiveness, and it hinders diluting the Scripture’s message
through cultural reductionism.”
[1]
The traditional view has been that the readers were
Christians of Jewish extraction.
The general contents and tone of the epistle support this conclusion. The
author's argument assumes an exclusively Jewish point of view. "The entire
message of the epistle, the dominant claims of Christ and the Christian faith,
rests upon the supposition that the readers held Moses, Aaron, the Jewish
priesthood, the Old Covenant and, the Levitical ritual in the highest esteem."
The fathers of the Hebrews are naturally regarded as their fathers (1:1; 3:9;
2:16).
A general picture
of the circumstances of the readers may be gathered from the epistle. It is
obvious that it was directed to a specific group of Christians rather than an
indefinite public. Most modern scholars would agree that the writer would most
likely be a scholar himself and his readers would be a small collection of
scholars who have gathered together to listen to the writer’s words and acquire
a deeper understanding of the relationship of Jesus in the New Testament to the
progressive revelation concerning the Nation of Israel in the Old Testament.
Hebrews is not a General Epistle. Its
recipients are members of an assembly or church at a definite place which the
writer hopes soon to visit (13:19, 23). They seem to be a fairly small group and
are quite homogeneous in feeling and condition.
They had received the Gospel from "them that heard"
(2:3) , that is, from personal disciples of
the Lord. They had witnessed "signs and
wonders" by the Spirit in their midst (2:4) . They have been Christians for some
time already (5:12) . They had been fruitful in good works, ministering to the
saints, and were still doing so (6:10). They had
endured "a great conflict of suffering"
and had helped those who had been imprisoned for the sake of the Gospel
(10:32-34). They had taken "joyfully the spoiling of their possessions" (10:34)
as Christians. Their former teachers have passed away (13:7) and they are called
upon to obey their present leaders (13:17).
The persecutions they had formerly endured had died
down. But with the favorable change in circumstances had come a dangerous change
in them. They have experienced spiritual
degeneration, having "become dull of hearing"
(5:11), and need again to be cared for as
spiritual babes (5:12-14).
There is danger of their drifting away from the
things they had heard (2: 1). They need to
be warned against "an evil heart of unbelief, in
falling away
from the living God" (3:12). They have become
worldly minded
(13:5) and there is a tendency
among them to forsake their assembling
together (10:25).
In their moral dullness and spiritual lethargy, the
renewed persecution now coming upon them renders the danger of their falling
away all the more acute. Although the persecution has not yet been unto
martyrdom, it has shaken them and left them
bewildered (12:4-6). Such is the condition
of the readers to whom this epistle was addressed.
The question of the
location of the readers is wrapped in obscurity. The only place-reference in the
epistle is found in the words, "They of Italy salute you" (13:24). The meaning
is ambiguous. The statement may mean that the writer was in Italy when he wrote,
or that he was writing to Italy and that friends with him from there were
sending greetings.
The probable location
is Rome. Thus, the salutation, “They from Italy," receives its most satisfactory
explanation; those sending greetings were Italians with the author outside of
Italy. It is more natural to think of the writer as being with a small group of
Italians who were away from home than to think that the author is in Italy and
designates the little group around him by the vague term "they of Italy." The
preposition apo, translated "from, away from," supports this view.
While the evidence is
too slender to forma dogmatic conclusion concerning the exact location of the
readers, we hold that the Roman destination is the most probable.
After a peaceful time,
the readers were again being subjected to renewed persecution, and it looked as
though more serious things were ahead. In view of their spiritual laxness they
were in danger of falling away from their Christian faith. It was the
recognition of this danger that furnished the occasion for the writing of
Hebrews.
But the scholars are
not in agreement as to the exact nature of the danger which threatened. The
traditional position has been that the Hebrews were in danger of forsaking their
Christianity and going back into Judaism. The distinctly Jewish tone of the
entire epistle, the form of the argument employed by the writer, as well as the
fact that the readers were Jewish in their background, all point to this
conclusion.
The view that their
danger is a return to Judaism does not find its support so much in isolated
passages as in the form of the argument of the epistle as a whole. The author
throughout proves that the Christian faith is infinitely superior to Judaism and
supersedes it. To allow the pressure of adverse circumstances to drift them back
into the obsolete forms of Judaism would indeed be a forsaking of their true
confidence and a falling away from the living God.
If we may think of the readers as members of the
Jewish-Christian synagogues in Rome, the situation may be conceived as follows.
'With the outbreak of the Neronian persecution Christianity became an illegal
religion. The fury of the persecution at first fell directly on the old,
established Roman congregation. These Jewish Christians, still meeting in their
synagogues, were as yet officially regarded as Jews by the government. But their
sympathy with their suffering brethren had expressed itself in definite efforts
to help these unfortunate victims. This had aroused popular resentment against
them also. They were beginning to feel the weight of the persecution. Although
martyrdom had not yet been extended to them, there was danger that it might.
Because of this prospect their temptation was to minimize as much as possible
their Christian distinctives and to emphasize their Jewish background and
beliefs. Their danger lay in the temptation to hide their Christian faith under
the protective coloring of Judaism. Perhaps, as Manson thinks, they had no
intention of actually giving up their Christian profession to return to open
Judaism, but they were hanging back and not accepting the full consequences of
their Christian profession. Thus, they were not pressing on unto perfection and
were in danger of falling short of the rest
of God through unbelief (4:1-9). Such a compromising position resulted in
spiritual dullness and foreshadowed a casting away of their confidence (10:35).
They are therefore urged to "go forth unto him without the camp, bearing his
reproach" (13:13).
1.
Place.
Tradition is silent concerning the place from which Hebrews was written. The
expression "They of Italy" (13:24) leaves the matter undecided. It may denote
Italians with the author as he writes from Italy or natives from Italy sending
greetings to the readers in Italy. We can only agree with Westcott "The place of
writing must be left in complete uncertainty. Plausible conjectures unsupported
by evidence cannot remove our ignorance even if they satisfy our curiosity.''[4]
2.
Date.
The latest possible date for Hebrews is about A.D. 95 since it is definite that
Clement of Rome in A.D. 96 made use it in his epistle to the Corinthians. It
seems further that the time is before the destruction of Jerusalem in A.D. 70.
There no reference to that event in the epistle. If the Jewish sacrificial
system had already been destroyed it seems improbable that the author would have
failed to mention it in confirmation of his position. The statements in 8:4 and
13 seem to imply that Jewish sacrifices in accordance with the Old Covenant were
still being carried on, yet this inference is not positive. A generation of
Christian leaders had already passed away (13:7), yet the martyrdom (12:4),
suggests the critical time when the Neronian persecution had just begun to run
its fearful course in Rome. Accordingly, we would suggest as a date the latter
part of the year A.D. 64.
1.
Warning and encouragement.
The dangerous and depressing circumstances in which the readers were clearly
called for serious warning and rousing encouragement. The author's purpose is to
keep them from
●
"drifting
away" from the things had heard,
●
to guard them
from "an evil heart of unbelief, in falling away from the living God" (3:12),
●
to arouse
them out of their dullness of hearing (5: 11), and
●
to encourage
them to retain their "boldness" and "patience" unto the end (10:35, 36).
To achieve this end the
writer repeatedly shakes up the readers with increasingly sharp warnings of the
danger of (6:4-8; 10.26-31; 12:14-29).
2.
Instruction.
The writer further realized the need for instruction concerning the nature of
Christianity on the part of his readers. He declares in unmistakable terms the
finality of Christianity as it centers in the Person of the Incarnate Son of
God. He begins by showing the supremacy of
the Incarnate Son, next sets forth
the sufferings and triumph of Christ as our
Redeemer, and then expounds
the nature and work of Christ as our High Priest
after the order of Melchizedek. The
instructional sections are interspersed with words of warning and encouragement,
and the latter part of the epistle seeks to
apply the truths laid down to the needs of the readers.
1.
Language and style.
The Epistle to the Hebrews is written in some of the most elegant Greek in the
New Testament." The language of the Epistle," says Westcott[5],
"is both in vocabulary and style purer and more vigorous than that of any other
book of the New Testament.” The vocabulary is remarkably copious, having no
fewer than 157 words which are peculiar to it." The vocabulary, like the style,"
Robertson points out, "is less like the vernacular
koine
than any book in the N.T." The language of Hebrews is that of a practiced
scholar. It shows everywhere the races of care and effort. The imagery of the
epistle is drawn from many sources and is singularly vivid and expressive (cf.,
4:12; 6:7. 8; 6:19; 12:1; 12:8-10).
2.
Contents.
The contents of Hebrews point to a man who was a competent Old Testament
scholar. The epistle reveals a full and remarkable use of the Old Testament.
Scroggie asserts that here are “no fewer than eighty-six direct references to
the Old statement in Hebrews, and these are traceable to at least one hundred
Old Testament passages."[6]
All the quotations are from Septuagint Version. Apparently, the author knew no
Hebrew and read the Old Testament only in the Septuagint. He has a distinctive
way of introducing his quotations; he does not give the human author of the
quotation but always lays stress upon the fact that the Holy Spirit is speaking,
thus bringing the reader face to face with God in what is said.
Hebrews makes its
unique contribution to the teaching of the New Testament in its exposition of
the present ministry and priesthood of Christ. There are numerous references to
the ascension and exaltation of Christ at the right hand of the Father in parts
of the New Testament, but with the exception of 8:34, only Hebrews explains His
present heavenly ministry. Here as nowhere else in Scripture do, we get an
unfolding of significance of that ministry. Nowhere are the main doctrines of
our faith more purely and majestically set forth. In no other book of the New
Testament do we find the Old Testament used and urged with greater authority and
cogency.
The epistle is marked
by some outstanding passages. The stately opening sentence of the epistle is
worthy to stand beside the most exalted passages of Scripture. Of it Scroggie
remarks,
“In its superb
introduction many of the characteristics of the Epistle are discernible, its
originality, its stateliness, its artistic balance of the language, its rhythm,
its play upon words, its sweep of thought, and its profoundness."[7]
Doubtless the best
known and most read portion of Hebrews is the marvelous eleventh chapter, the
"Faith Chapter." It enshrines in lasting glory the mighty heroes of faith of the
Old Testament and, with 12:1, 2, presents a ringing challenge to a life of faith
today.
The epistle bristles with exhortations in the midst
of the great argument. No less than five
different times does the author suspend the course of his argument to issue
a solemn warning
to his readers (2:1-4; 3:7-4:13; 5:11-6:20; 10:26-39; 12:25-29). Although in
form Hebrews is a theological argument, yet in its intended effect it is a
stirring practical appeal. "All through the Epistle, the doctrinal interest goes
hand in hand with the practical, and towards the close is merged in it
entirely."[8]
These "stern passages," as they have been called, especially those in chapters
six and ten, have been the occasion of much heart-searching and perplexity for
the common reader and the occasion for definite disagreement among the
theologians.
The Epistle to the Hebrews is one of the great but much neglected treasures of the New Testament. "For all time this Epistle must have supreme value because it so richly reveals Jesus Christ."[9] In it Christ Jesus is exalted as supreme and unique. He cannot be rejected without eternal loss. In these days when there is a marked tendency in many areas of Christendom to be content with a ritualistic religion without personal spiritual experience, when there is a hesitancy to pay the price of an out and out identification with a rejected Christ, when there is a subtle or boldly open movement to ignore or even belittle the Eternal Son of God, the Epistle to the Hebrews cries out its stern warnings while it offers rousing encouragement and sweet comfort to the Lord's misunderstood and often oppressed saints.
The Book of Hebrews
In-Depth
Home Bible Study
INTRODUCTION
PART-2, Definition of Terms
The “Chosen” family
line out of Adam, abbreviated, follows: Adam, Seth…, Enoch…, Methuselah…, Noah,
Shem…, Terah, Abraham, Isaac, Jacob, Judah…, David…, [all the Kings of Judah
[through Mary] and Israel [through Joseph]..., Jesus.
As we live our lives,
we all are called upon to “Draw lines in the sand” over certain issues. Just
like our individual stands on politics… religion and the understanding of our
theologies call us to “draw lines….”
Understanding the
revelation of God can be a difficult adventure. Most of us want some order and
discipline in how we see and understand the Bible. If we were to chart where we
(those of us in this class) all stand on just where in God’s revelation things
are literal or figurative (symbolic) we would find some agreement on some
verses, and disagreement on others -- that’s only human nature. These divisions
are however important.
There’s a dividing line
between to two major interpretations of God’s word that result in two different
streams of theological thought. The historical background of these two
interpretations goes back to within 200 years of Christ’s life and death. This
early division came about because of a great theologian’s understanding of
future events. This man was Augustin. In His belief that history would soon come
to an end with the return of Christ -- he believed that, for the most part,
prophetic elements of the written text of the then received Bible had already
taken place. This view was held by many Popes and became the main-line teaching
of the Roman Catholic church and a number of the great reformers of the
reformation age.
The other point of
view, placing their line-in-the-sand to the more literal reading of prophetic
scripture believed and understood that the majority of futuristic scripture was
intended for future events regardless of how long that future would be.
I will not call either
point of view by name -- We’re entering into a largely spiritual discussion and
some of us will fall into one or the other viewpoint. I will tell you to which
group I belong -- but I won’t be looking for a show of hands concerning which
group you may belong.
The group on the LEFT
looks at prophetic literature and decides to put their line of discernment
concerning literal VS spiritual interpretation more to the LEFT of center. The
group on the RIGHT looks at prophetic literature and decides to put their line
of discernment concerning literal VS spiritual interpretation more to the RIGHT
of center.
On the LEFT - more
spiritual/symbolic rendering and understanding. (no Rapture, no Tribulation, no
Millennium, etc. - they have already taken place in history; however, they are
awaiting the second coming of our Lord). In their vision of the future there is
no place for the Nation of Israel in events of the future - itself a form of
anti-Semitism. The New Covenant replaces the Old Covenant and the Church
replaces Israel.
On the RIGHT - more
literal rendering and understanding. (awaiting the Rapture, Tribulation,
Millennium, and the return of Jesus Christ). In their vision the future is
looking to the Nation of Israel finally, as a believing nation, enter into the
blessings of God’s Promises. The New Covenant is written to the believing People
and Nation of Israel and believing Peoples of the Gentiles -- both enjoy the
benefits and blessings of the New Covenant.
I am part of the group
on the RIGHT. I am Bible believing, Fundamental, Evangelical, Pre-millennial,
and Pre-Tribulational Bible teacher, and I will be teaching from that point of
view. If that point of view makes you uncomfortable you may want to reconsider
belonging to this small group. I just thought you should know from the outset.
THE OLD and NEW COVENANT
In the simplest of terms for the
two Testaments (covenants) is that the Old Testament details God’s dealings with
the nation of Israel, and the New Testament talks about Jesus.
According to the Old
Testament the parties of this covenant would be God and the Nation of Israel.
The Promises of the Covenants
God promised many
things to the world and specifically the people of Israel under the Old
Covenant. The “Old” Covenant is termed “Old” because, as referenced in the New
Testament, the establishment of a New Covenant makes the former covenant “old.”
While the Word does not express a specific Covenant as the Old Covenant, but it
does express God’s terms for being included in it. God’s Word is cumulative as
its revelation is progressive. God chose not to reveal His mind or plan all at
once, but to reveal them progressively over long periods of time.
The Old Covenant
(established at Sinai through Moses and The Law) was a covenant of law, with all
its outward institutions and ritualistic services. The outworking of both
covenants uncovers two kinds of people. First, are those who truly believe God
-- which can be demonstrated through obedience. Second, are those who do not
truly believe God -- which can be demonstrated through non-obedience. Back when
we studied Abraham, we saw that “being counted as righteous” came through an act
of obedience by a person who truly loved God and was obedient to His word. This
kind of faith is the basis for salvation regardless of which covenant a person
finds themselves in. Ultimately all those whom God deems “righteous in His
eyes,” are forgiven on the basis of the life, death, and resurrection of God’s
Son, Jesus Christ. He is, after all, God. In the Old Testament, and Old
Covenant, (up until Christ’s resurrection), salvation did not include the
revelation of Jesus and His work. Simply stated, He had not been born, died, or
resurrected yet. They were saved through loving God (Yahweh) and being obedient
to His will and word. Members of the New Covenant, post-resurrection of Jesus,
are saved through loving God (Yahweh) in Jesus the Christ,
through the power of
God the Holy Spirit, and being obedient to the call of God in belief.
In
germ the New
Covenant (or that of grace) existed from the first; with partial exhibitions of
it have been given all through the world’s history. It was involved in the
promise of recovery at the Fall. The provisions of both the Old and New
Covenants were established before time and creation. God’s eternal plan calls
for the fulfillment of one covenant and then the other. When studying the story
of the Nation of Israel from Abraham to Christ, it would be easy to try to see
how the disobedience of Israel as a people, and as a nation, would bring about
the end of the first covenant with God. However, God’s word reveals that the New
Covenant comes about because of God’s plan to do so, not because of their
specific disobedience.
God’s covenants are contracts. There are two types of
covenants, or contracts, whereby God sets down rules, or articles, of the
contract. First, there is the
unilateral or unconditional
contract whereby the agreement is signed and witnessed by a single party. God
makes the demands of the contract, signs it, and requires the other parties to
abide to it. God says, “I made this contract, I have signed it, It concerns you,
but you have no say in its administration, rules of obedience, or judgment for
the good or for the bad.
Second, there is the
Conditional
Covenant. Conditional covenants have
requirements that must be met. Sometime they are called the “If - Then”
contract. If you will do such-and-such, then I will do such-and-such. If you do
not do such-and-such then I will do such-and-such. The conditions of the
contract must be met by the second party of the contract or consequences will be
required.
It’s important to understand that
God’s plan, from the beginning, focuses upon the fulfilment of the New Covenant
with the Nation of Israel and the Gentile nations of the world. The New covenant
was not developed and put in place upon the failure of the Old covenant - quite
the contrary. The salvation of “those who would,” and ushering them into an
eternal family relationship with Almighty God, whether Hebrew or Gentile, has
been the plan from eternity past.
Here’s a brief summary
of the major covenants of the Bible.
1.
The Covenant with Noah - Unconditional
In this covenant God
assured Noah that judgment would not again come to men in the form of a flood:
and that the recurrence of the seasons and of day and night should not cease
(Genesis 9; Jeremiah 33:20)
2.
The Covenant with Abraham - Unconditional
A.
In this covenant God promised three important
things.
a.
The Promise of a land (Genesis 12-15;
Deuteronomy 30 (includes the Palestinian covenant).
b.
The Promise of Descendants (Genesis 12, 17; 2
Samuel (includes the Davidic covenant)
c.
The Promise of blessing and redemption (Genesis
3, 12, 28; added to in the New Covenant Jeremiah 31; Hebrews 8)
B.
Portions of the Abrahamic covenant were
fulfilled in history. Other portions of the covenant remain to be fulfilled in
the future.
a.
Israel has yet to possess the totality of Its
promised land in the future (Ezekiel 20; 36)
b.
Israel as a nation will be converted to Christ,
forgiven, and restored (Romans 11)
c.
Israel will repent and receive the full
forgiveness of God, its ultimate fulfillment is with the connection with the
return of Messiah (Jesus) to rescue and bless His people Israel. It is through
the nation Israel that God promised in Genesis 12:1-3 to bless the nations of
the world. That ultimate blessing will issue in the forgiveness of sins and
Messiah’s glorious kingdom reign on earth.
3.
The Covenant with Israel at Sinai (Mosaic - The
Law) - Conditional and the Establishment of the “Old Covenant.”
At Mt. Sinai the people
had intimated their acceptance of the words of the covenant as found in the Ten
Commandments (Exodus 34 & 24), and promised to keep the same. IF they did, then
God promised His constant care, temporal prosperity, victory over enemies, and
the pouring out of His Spirit (Exodus 23). It was renewed at different periods
of Jewish history (Joshua 24; 2 Chronicles 15, 23, 29, 34; Ezra 10; Nehemiah
9-12). The first purpose of the Law was to reveal to Israel God’s holiness as
being the only true God (Deuteronomy 6:4; Psalm 19:7-11). Second, after God
redeemed His people from Egypt. He owned them, and they as His people were to
reflect in their lives the character of the God who was their King. Israel was
to be holy as God was holy (Leviticus 11:45). The Mosaic Covenant was The King’s
Covenant, between Himself and His people. It is significant to note that the
Mosaic Covenant was made with a people who were already redeemed, at least
physically, and who were already God’s people and possession. In other words,
the Law was not given to Israel so they might, by keeping it, become righteous
and have fellowship with God -- but the they were God’s people and the Law was
given to instruct the people how to maintain fellowship with their holy God.
Through the Law they could maintain that fellowship through substitutionary
blood sacrifices which covered their sin (atonement) (Leviticus 16). As in all
ages, God declares men righteous only on the basis of their faith in His Word as
progressively revealed from age to age. Abram believed God’s Word concerning His
descendants. In Moses’ day, the person of faith was the one who believed that
blessing came from a heart that loved God.
4..
The Palestinian or Deuteronomic Covenant
The Palestinian
Covenant was established by God with Israel after the establishment of the
Mosaic Covenant, and it was separate from the Mosaic, but as an extension of it.
These are the words of the covenant
which the Lord commanded Moses to make with the sons of Israel in the land of
Moab, besides the covenant which he had made with them at Horeb [Deuteronomy
29:1].
God established the
Palestinian Covenant at the end of Israel’s forty years of wilderness wandering,
just a short time before the nation was to invade Canaan. The parties of the
covenant were God, the new generation of Israelites which was to invade Canaan
and succeeding generations of the nation. God made very significant promises to
Israel. Moses indicated that these promises will be fulfilled when all the
blessings and curses promised in Deuteronomy 28 have been fulfilled and when
Israel will genuinely return to God and obey Him.
So it shall become when all of these
things have come upon you, the blessing and the curse which I have set before
you, and you call them to mind in all nations where the Lord your god has
banished you, and you return to the Lord your God and obey Him with all your
heart and soul according to all that I commanded you today, you and your sons
[Deuteronomy 30:1-2].
The promises of the
Palestinian Covenant will be fulfilled in conjunction with Messiah’s glorious
second coming to earth at the end of a yet future final time of great wrath
toward the Nation of Israel and the whole unbelieving world. It will be God’s
instrument to break Israel’s rebellion and to bring that nation back to Him.
The Covenant with David -
Unconditional, an extension of both the Abrahamic and Mosaic covenants.
This covenant was
largely a clarification of terms of the Abrahamic Covenant. The genealogical
line to the Messiah was key to this covenant. The Royal seed was from then on to
be in the House of David (2 Samuel 7 & 22). All the promised “good,” first to
Israel as a nation, and then to all nations, should be realized through the
person of the Messiah Christ - Jesus.
SPECIFIC TO THE NEW COVENANT
The New Covenant is not
simply the New Testament. The New Covenant was prophesied in the Old Testament
as part of God’s plan for the Nation of Israel (Jeremiah 31:31). The New
Testament shows the outworking of the New Covenant inaugurated by Jesus as the
Messiah both presently for the Church and also in the future for the Nation of
Israel.
The prophets saw that
in order for Israel to experience the blessing of God as promise, they needed
new hearts. It is only through the work of the Spirit of God that a person can
recognize his own need. God has promised that one day He will change Israel’s
hearts of stone to hearts that love Him.
Three major writing
prophets in Israel, Isaiah, Jeremiah, and Ezekiel, were intimately concerned
with the sin, judgment, and future redemption of Israel. In Hebrews 8:8-12 the
author quotes Jeremiah 31:31-34 and explains to his readers that the
once-for-all death of Christ is the basis for forgiveness of sins under the New
Covenant. In Hebrews 9:15 he writes:
And for this cause he is the mediator of the
new testament (covenant), that by means of death, for the redemption of the
transgressions that were under the first testament, they who are called might
receive the promise of eternal inheritance.
The Author of the Book
of Hebrews, as well as the rest of the New Testament writers, understood that
those who look by faith to the substitutionary death of Christ for the
forgiveness of sins do so under the provisions of the New Covenant.
How then, is it
possible that Gentiles can experience God’s salvation, as promised in the New
Covenant through Jesus the Messiah, while Israel repudiates Him? Jesus disciples
did not understand what His mission was. When He told them that He was going to
be betrayed and killed, they did not understand. They expected Him to redeem
Israel at that time. They did not comprehend that Jesus’ death would be the
basis of the forgiveness of sins under the New Covenant. Following the Day of
Pentecost, the rulers in Jerusalem rejected the message of the apostles, and so
the gospel began to spread to Judea and Samaria, and to the uttermost parts of
the earth -- to Jews and Gentiles alike. The early church recognized the
inclusion of the Gentiles into the Gospel and into the New Covenant. Gentiles
were welcomed as equal members under the New Covenant without having to be
physically circumcised or to obey the external commands of the Mosaic Law. Thus,
recognizing that, based on the death of Christ, anyone, Jew or Gentile, could
come under the provisions of the New Covenant and receive forgiveness of sins
and the indwelling of the Holy Spirit.
[1]
Cockerill, Gareth Lee, “The
Truthfulness and Perennial Relevance of God’s Word in Hebrews,”
Bibliotheca Sacra, Dallas Theological Seminary, April-June, 2015 p. 190
[2]
Heibert, Edmond, An Introduction to the Non-Pauline Epistles, Moody
Press, Chicago, pp. 84-94
[3]
Pink, A. W., An Exposition of Hebrews, Vol. 1. p. 40, Grace-eBooks.com
[4]
Brook Foss Westcott, The Epistle To the Hebrews (1909)
[5]
ibid
[6]
W. Graham Scroggie, Know Your Bible, p. 282
[7]
ibid.
[8]
Ernest Findlay Scott, The Literature of the New Testament (1932), p. 202
[9]
Henry Cowles, The Epistle To The Hebrews (1883), p. 25
2020-10-29
2024-03-18 update