Day 228, Hebrews 10 
God may have accepted the death of animals as a token means of
atonement, but something much more was needed to ransom us forever, not only
from the penalty of sin, but from sin itself. No animal's death ever atoned for
every sin that a person may have committed, nor effected an inward,
supernatural change in someone, making him righteous both legally and
practically. But Jesus' once-and-for-all sacrifice makes us holy and will
ultimately result in our perfection (10:1, 14). So we see that the sacrificial
system of the old covenant was "only a shadow of the good things to
come" (10:1).
The author of Hebrews boldly declares, "It is impossible for
the blood of bulls and goats to take away sins" (10:4). When you
compare the relative value of animals to that of human beings who are created
in God's image, it would seem there is little comparison. So how could an
animal possibly atone for the sins of a human being? When you compare, however,
the relative value of Jesus to that of human beings, He is of infinitely
greater value, and thus it is easy to see how He could atone for the sins of
everyone.
Pointing his readers back once again to the old covenant Scriptures,
the author shows how they foretold of Christ's atoning sacrifice that would
bring an end to the old covenant system of animal sacrifice (10:5-7). He
attributes the words found in Psalm 40:6-7 to Christ, spoken to His Father when
He first entered the world. Those words show the deficiency of the old covenant
sacrificial system, surprisingly revealing that God actually took no pleasure
in animal sacrifices, and indicating that something that Jesus would do in His
incarnation would make up for that displeasure. We know, of course, what it was
that Jesus did!
And unlike the old covenant priests who needed to offer
sacrifices continually for sins year after year, Jesus' one sacrifice
atoned "for sins for all time" (10:12). So He "sat down at the
right hand of God, waiting from that time onward until His enemies be made
a footstool for His feet"---another reference to Psalm 110---because His
work was completed.
All these wonderful truths about Jesus' once-and-for-all sacrifice
and His high priestly ministry gave first-century Jewish believers reason to
continue following Jesus, even under persecution. So the author admonishes his
Jewish readers to "hold fast," which, incidentally, indicates that
the possibility existed of their not holding fast. We also gain a glimpse of
the degree of persecution that his readers had already endured for the sake of
Christ. They had "accepted joyfully the seizure of [their] property,"
knowing that they had "a better possession and a lasting one" in
heaven (10:34). Some had been imprisoned. Their faith was genuine, and it would
be rewarded (which is the theme of the next chapter).
Perhaps more than any other chapter in Hebrews, this one ends the
debate on whether or not a true believer can forfeit his salvation. The author
writes of the terrifying ends of those who have been sanctified by Christ's
blood, but who then "trample under foot the Son of God" (10:28-31).
He warns of the dire consequences of those who are righteous but who don't
persevere in faith, who "shrink back to destruction" (10:36-39). It
couldn't be more clear to those who are honest with language.
May I stir up a little trouble? Thank you.
Pastors are often apt to quote Hebrews 10:25, reminding their flocks
that the Bible says we should "not forsake our own assembling together, as
is the habit of some." Yet when the flock assembles, many pastors ignore
what the immediate context of Hebrews 10:25 teaches, namely, what is supposed
to happen when we assemble. We are to "stimulate one another to love and
good deeds" and "encourage one another" (10:24-25). When we come
together, we all have something to offer from the Spirit, and gatherings are
supposed to be participatory, not a one-man show:
When you assemble, each one has a psalm, has a
teaching, has a revelation, has a tongue, has an interpretation (1 Cor. 14:26).
OK, I got that off my chest!
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