Go ahead and open your Bibles to the letter to the Hebrews. The letter to the Hebrews will be our study today. We've made it debatably through the letters of the Apostle Paul at this point. Some would say we won't make them through the letters of the Apostle Paul until after today, but that's not really our topic for discussion. There's some debate over, there's actually a lot of debate over who it was that wrote the letter to the Hebrews. A lot of people have been put forward. I personally hold that the book is Pauline. Most modern scholarship today does not agree, though that is the historic position of the church. The good news, though, is that ultimately, the author of Hebrews, whoever he may be, is able to clearly enough communicate his message that the author doesn't bear that much significance on the interpretation of the doctrine that's laid out. It's kind of like the letter to the Hebrews is often compared to a sermon. We'll see that he works through several texts of the Bible and unpacks them in an expository manner, much like y'all are accustomed to hearing here, Lord's Day after Lord's Day. in the same way that the identity of the preacher doesn't necessarily change the message. You can profit very well from a faithfully preached message without knowing the preacher in the same way we can profit from the letter to the Hebrews. without knowing exactly who it is that wrote it, or in my view, who transcribed this sermon and who preached it. And we've been working through Hebrews for the last several months in the morning scripture reading with myself and Dr. Phillips and Pastor Brennigan, explaining section by section for several weeks. So I'm just gonna throw this out there as a book that we should be generally familiar with. Can anyone tell me what is the, historical situation that the author is dealing with in the first century when this book is written. What's going on? I feel like we say it every single week at the start of the scripture reading to explain, set up what's going on. These Christians are tempted to something in particular. What are they tempted to do? Yes, Mr. Lang. I think that we are tempted to sort of bows inside of our Christianity. Okay. Does anybody want to help him out there? They're tempted to leave one thing and go to something else. Mr. Horn, a substitute gospel, a substitute gospel. Okay. Can we be more specific? That's correct. But can we be more specific than that? Mr. Leanne? Um, uh, Okay That's that's all hidden around the deal what he's dealing with is is ethnically Jewish Christians and Those that are by their ethnicity, they are Hebrews. And what they are going through is some form of persecution for their Christian faith. And so the temptation is to avoid this persecution we're going through for publicly identifying with Jesus, to abandon the New Testament church, the New Testament means of worship and relating to God, and to go back to the Old Covenant, the Old Testament way of practicing the faith. And the temptation to go back to the Old Covenant ways is maybe more plausible than it initially sounds to us. After all, these are the ways that God instituted through Moses, through Abraham, Isaac, and Jacob, and he is the same God today as he was to them, and we know that the promises that he made to them are the same promises that we are trusting in today. And so, in a sense, what's the problem there? What's the problem there? Well, the problem is that the old covenant temple and practices, which were instituted by God, so there's nothing wrong with them, and they were perfectly acceptable to God for that time, Their purpose has been realized, it has been fulfilled. If you have your Psalter hymnal, I'm gonna read from the larger catechism, and it might be helpful for you guys to see it in front of you. Questions 34 and 35, it's on page 943 in the hymnal in the back. Let me just read for you the way our standards kind of set up the relationship of these two testaments and how they both communicate the covenant of grace, and then we'll talk more about what's going on with the writer to the Hebrews. All right, so I'm going to start with Westminster Larger Catechism number 34. How was the covenant of grace administered under the Old Testament? The covenant of grace, so the same covenant that we're in, that we're relying on for our salvation, was administered, was proclaimed, was a blessing to people in the Old Testament by promises, prophecies, sacrifices, circumcision, the Passover, and other types and ordinances which did all four signify Christ then to come, and were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they had full remission of sin and eternal salvation. So what the Westminster standards are saying, and what I think is the biblical teaching is that all of these old covenant ordinances were pointing to towards Christ and we're driving people to have faith in Christ. And they were sufficient for that time up until he came. But now he no longer needs to be for signified. He no longer needs the shadows and the types. Now under the new Testament, Question 35, when Christ the substance was exhibited, that same covenant of grace was and still is to be administered in the preaching of the word and the administration of the sacraments, baptism in the Lord's supper, in which grace and salvation are held forth in more fullness, evidence and efficacy to all nations. And so the point is, that to abandon the New Testament, to abandon the new covenant administration of this covenant of grace, and to try and go back to the old way of doing things, is to abandon the very substance of those promises. It would be like taking a place filler, in place of what it was supposed to fill in, right? So like, um, this is kind of a goofy illustration, but it's on my mind cause I've been writing a sermon this week as well. When I write a sermon, sometimes I know I need to say something like this here. And so I'll put in brackets, make this point here, but I don't quite know how I want to word it. And so I'll keep going from there. Does that make sense? Do you guys ever do that when you're writing papers? Okay. Now imagine if I then tried to preach with just those brackets. And I just read, something about this goes here, think about that, and then move on to the next point. Instead of keeping the substance, what I really wanted to say, or maybe a better illustration is, I could draw on the board here a drawing to represent my family. And it would be stick figures, because as you see with my handwriting, I'm not gifted at communicating artistically in any way. And it could represent my family, and it could remind me of my family, and it could point me to my family, and then I could say, well, I don't really need to go home to my family because I've got this stick figure drawing. That's the trade that these Hebrew Christians are seeking to make. They're abandoning the substance, the reality, the fullness of the thing, to go back to what is only a pointer to it. And to abandon the substance of it is to go back to nothing. Think about it this way, the author of Hebrews is going to describe all the old covenant ordinances as types and shadows, okay? Where does a shadow come from? An object. Mr. Lehan? Yeah, an object. Specifically in this case, a person. So if I remove the person who is Christ and try to go back to the shadow, what's left? Nothing. There's nothing there. It's empty worship if you divorce it from Christ. Now, the challenge for you all today to consider as we work through the teaching of this letter is how do you relate to Jesus? I don't want to be too presumptive, but I find it hard to foresee the scenario in which anybody here would be tempted to abandon New Covenant, New Testament, Reformed Presbyterian worship to go to Old Covenant types and shadows. I don't think that's quite the exchange that you'll be tempted to face. Maybe you will. But are there other things that we might be tempted to abandon the pure worship of God for instead? And I want to say there are. There are always going to be temptations to just outright neglect the worship of God, to neglect the work that Christ has done for us. There are going to be temptations. Many young Reformed Christians face temptations to go into false churches, such as the Roman Catholic Church. That's a real thing, whereby the pure, simple gospel means of worship are abandoned instead for the Roman Catholic Mass. which we'll talk about a little bit in this letter, and that's a huge problem. And there are other things that we may be tempted to abandon the purity of our faith for. At a popular level, the argument that the author of the Hebrews is making, and this is really the point of the first four chapters, is that Jesus is better. He is superior to all of those things that we would be tempted to abandon him for. And the author of Hebrews is going to lay out, he's better than the angels. He's better than Moses. He's better than Aaron. He's better than Joshua. He's better than all of these other things that we might be attempted to abandon him for and go back to. And that's certainly true. But I want to push a little bit further. It's not just that he's superior. It's that he's the only one that is sufficiently able to deal with the problem. And the big doctrine that the author of the Hebrews is going to focus our attention on, that really eats up the meat of the book, chapters 5 through 10, is the priesthood of Christ. This is the doctrine that comes up over and over and over and over and over again in this letter. Let me just give you guys some examples. I'm going to call out some verses and if I could get people to read them. You should already be open to the book of Hebrews. Will somebody take chapter 1 in verse 3 and then somebody else in 2 in verse 17? 1 3 2 17 He's the radiance of the boy of God in the exact imprint of his nature and he upholds the universe by the word of his power After making purification for sin, he sat down at the right hand of the majesty He's made purification for sin. That's what a priest does. He makes provision for sin. It's 217. Mr. Leathers Therefore it has to be made like his brothers and sisters or because he himself has suffered when tempted, he is able to help those who are being tempted. Thank you, Mr. Leathers. So he's a faithful and merciful high priest. He's made propitiation for sins. There's that theme coming up again. Can somebody tell us what propitiation means? That's a technical theological term. Propitiation. Ms. Van Du Gord? Payment, yeah, restitution. He's the sin-atoning, wrath-absorbing sacrifice for our sins. Chapter three, verse one, and chapter four, verse 14. Three, one, Ms. Merillet, and four, 14, Ms. Padmington. Therefore, holy brothers, you who share in a heavenly calling, consider Jesus the apostle and high priest of our confession, who is faithful to him who appointed him, just as Moses was also faithful in God's house. Thank you. Since then we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. And I'll keep going with the rest of these because there's a lot. So also Jesus did not exalt himself to be made a high priest, chapter 5, verse 5. He was designated by God as a high priest, chapter 5, verse 10. He became a priest forever after the order of Melchizedek, chapter 6, verse 20. Resembling the Son of God, he continues a priest forever, chapter 7, verse 3. We have such a high priest, chapter eight, verse one. Christ appeared as the high priest of the good things that have come, chapter nine, verse 11. Since we have a great priest over the house of God, chapter 10, 21. By faith he kept the Passover and the sprinkling of the blood, 11, 28. Jesus, the mediator of the new covenant and to the sprinkled blood, chapter 12, verse 24. Jesus also suffered to sanctify his people through his own blood, chapter 13 and verse 12. And what I'm trying to get across here is he can't get out of a single chapter without bringing up the priesthood of Christ, the efficacy of his sacrifice, and the abiding validity of his priesthood. And the point remains what we said earlier. Do not abandon the great high priest or these lesser priests. Do not abandon the substance or the shadow. Don't make that trade. So let's work through briefly these main sections, but that's the argument in a nutshell. Let's work through these sections. So first of all, the superiority of Christ. Let's start off with what's called generally the prologue. It's the first three verses of the book. Donald Guthrie explains this section this way. He says, in this brief introductory section, God's revelation through his son is seen to be not only superior, but final. Bearing in mind that such a conclusive revelation requires a very special means, the writer introduces his readers to the superior nature of the Son and also links what he is with what he has done. And so he writes, long ago, at many times and in many ways, God spoke to our fathers by the prophets. But in these last days, he has spoken by his son. So we'll pause right there and just notice that contrast. Long time, for many ways, God did it this way. And now he has, with finality, with culmination, he has spoken. He has spoken in his son. There is In some sense, after the ministry of Jesus and the explanation of it by his apostles, there's nothing left to say from God to us. He has spoken in his Son, the Son whom he appointed the heir of all things, through whom he also created the world. He is the radiance of the glory of God and the exact imprint of his nature, and upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the majesty on high. In those three verses, we have the author of the Hebrews pointing out that Jesus is the true prophet. Long ago, many times, in many ways, God spoke by the prophets. Now He has spoken by His Son. He's the great prophet. He's the one that Moses promised in Deuteronomy 18. He has made purification for our sins. He is the great priest, and that'll be the main theme. And He sits down at the right hand of the Father. That's the seat of authority. He is the true King. So your whole Old Testament, where we meet all these prophets, such as Moses and Isaiah and Jeremiah and Elisha, who we'll hear about in the morning sermon, Jesus is the prophet that they're all pointing to. We'll meet all these kings, David and Solomon and Josiah and several other good kings and Jesus is the king that they are pointing to and then we'll also meet a lot of bad kings and Jesus is the one that they're supposed to be representing and we meet the priesthood we meet the Aaronic priesthood and Jesus is the culmination of all of those things and That's what that's what the author is setting down on the table at the very beginning here and another thing to be aware of with the priestly office of Christ. So I want to make this clear what I'm trying to get at here. The role of the priest is many things, but chief among them is the priest represents the people to God. The prophet represents God to the people. That's why the prophets say, thus saith the Lord. These are not my words, these are God's words to you. The priest intercedes for the people, on behalf of the people, to God. He represents the people to God. And let's notice some of what the opening sections of Hebrews say about our great high priest. I'll read for us chapter two, verses 10 to 18. For it was fitting that he for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. For he who sanctifies, that's Jesus, and those who are being sanctified, that's us, all have one source. That is why he, Jesus, is not ashamed to call them brothers. Saying, I will tell of your name To my brothers in the midst of the congregation, I will sing your praise. He's quoting from the Psalms there, and the picture is this, is Jesus comes to minister the glories of the name of God. He's saying, I will proclaim your name. I will tell of your name to who? To my brothers. I'm not ashamed to be associated with these people. In the midst of the congregation, I will sing your, that's God's praise. And again, I will put my trust in him, and again, Jesus he pictures here quoting from the psalm saying behold I and the children God has given me He is not ashamed of us and and that's a that's a powerful thing to remember that our Lord Has experienced what it's like to be a human being he's been like made like us in every way and yet without sin and Because he has been made like us in every way He is a priest who can represent us and who can, with knowledge, understand what we go through and make propitiatory sacrifices and offerings to God. That's why he goes on and in verse 18 says, for, because he himself has suffered when being tempted, he is able to help those who are being tempted. Jesus has endured a temptation to the uttermost in ways that we could not imagine. And that is why he is able, to help us and to mediate for us. He is the superior high priest. And now the author of Hebrews is gonna deal with a technical theological discussion in chapter seven about the priesthood of Melchizedek. Because he points out, he's not ducking any challenges, what tribe do you tend to think of with the tribes of Israel that would be associated with Jesus? 12 of them what's the default what do we think Judah why Judah okay what promises a king Jesus is the king and the author of Hebrews is going to point out our Lord is of the tribe of Judah about whom Moses said nothing pertaining to priests. This is chapter seven, verse 14. For it is evident that our Lord was descended from Judah, and in connection with that tribe, Moses said nothing about priests. So how can Jesus be a priest if he's not of the priestly line? The author of Hebrews has an answer. This becomes even more evident when another priest arises in the likeness of Melchizedek, who has become a priest not on the basis of the legal requirement concerning bodily descent, But by the power of an indestructible life, for it is witnessed of him, you are a priest forever after the order of Melchizedek. And he's quoting from Psalm 110. He's saying there's promises in the Bible that there is a greater priest than Aaron. There's a greater priest than the Levitical tribe that we tend to associate with the priesthood. And Jesus is the culmination of those things. This is often, can be a confusing and dizzying text to consider. But the bottom line is that Jesus is a better priest because he is greater than Aaron in the same way that Melchizedek was greater than Abraham, who is the father of the Jewish people. But lest we get totally lost in all that, which I fear and sense that we might be getting there rapidly. Let's move on to chapter eight, where the author of Hebrews makes very plain chapter eight, Verse one, would somebody just please read the first part of chapter eight, verse one. Ms. Duncan. Now the point is that we were saying this. Let me pause. Always pay attention to when the Bible says, now the point that we're making is this. If I completely lost you on all that, know that this is the point that all of that was leading to. This is the point that's being made. Go ahead. We have such a high priest, one who is seated at the right hand of the throne of the majesty of heaven. Yep. So he's saying we have such a high priest, and he's gonna go on and say, for every high priest is appointed to offer gifts and sacrifices, lest it is necessary for this priest to also have something to offer. For if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. They serve a copy and a shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, see that you make everything according to the pattern that was shown you on the mountain. But as it is, Christ has obtained a ministry that is much more excellent than the old, as the covenant he mediates is better, since it is enacted on better promises. For if that first covenant had been faultless, there would have been no occasion to look for a second." So Jesus, new priesthood, new covenant, better covenant. I want to say again, though, it's because it's a fuller, more powerful, more efficacious covenant. And he quotes the great new covenant passage of Jeremiah 31. And he says in verse 11, all shall know the Lord, or they shall all know me from the least to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more. Jesus brings in these promises because he's the one who accomplished them in his once for all sacrifice on the cross. So after treating this very lengthy discussion of the new covenant and the priesthood of Christ, I just want y'all to keep in mind two key things about Christ's priesthood. One is it's the only thing that can atone for sins. But Jesus does something else as our high priest. Anybody think of what else the priest might do on behalf of his people? Intercedes for them. He ever lives to make intercession for the saints. Hebrews 7, 25, he is praying for his people. That's his mediation. And so when we look at not only the priesthood in terms of what it accomplishes, but the application of Christ, chapters 11 through 13, the end of the book, know that when we look at these things, These are things that Jesus himself is praying on your behalf that you would be strengthened and equipped to do. We want to pursue them and we do so with confidence because God answers prayers, especially those of his son. So let's close by looking at a couple of applications. of Christ, a couple of admonitions that the author of Hebrews gives, and I would just point out that this does follow the standard Pauline pattern of the first half of the book is all about doctrine, and then the second half is about application of that doctrine, but that's just of interest to some of you. All right, so let's look at some of these applications that he draws out. The first big one is in chapter 10, verses 19 to 25. I'll just read verses 24 to 25 and let us consider how to stir up one another to love and good works, not neglecting the, to meet together as is the habit of some, but encouraging one another and all the more that you have, uh, and all, all the more as you see the day drawing near. So the first, the first application to us, those who have this high priest would stay in the community, in the community, if he is priest over, namely the church, that we would not neglect the need to gather together, to assemble together, as is the habit of some. And that will be the temptation that you all will face, especially in the coming years, especially, you know, when, when you grow up and you go to college and you'll be tempted to, it's really early on Sunday morning and I'm tired and I didn't want to get out of bed. Don't do that. Do not neglect the assembling together of yourselves as is the habit of some. And it's not just about being physically present at the building. You all know this, as he says, building up, stirring up one another to love and to good works, encouraging one another. And all the more, as you see the day drawing near, as we wait for the return of Christ, we are to be dialed in, plugged into the church and stirring up one another to love and good works. So that's the first big application. Stay in the church. Chapter 11 gives so many rich examples of what it looks like to walk by faith. We want to stay in the church and remain faithful to the promises that God has made to us. And he gives us example after example after example of Abel and Abraham and Moses and so many more just examples of pursuing these promises of God by faith. And the really powerful thing about them is that these promises are all looking forward and are realized in the Lord Jesus. And in the same way, the promises that we are awaiting, we have in part now, but we await the fulfillment as the day draws near. So we want to stay in the faith. Yes, in the church, and yes, in the faith. The third is that we would stay focused on Jesus. Those of you that were participating in VBS should know this passage pretty well by now. Hebrews chapter 12. verses one and two. Since we are surrounded by so great a cloud of witnesses, let us lay aside every weight and sin which clings so closely and let us run with endurance the race that is set before us. How? By looking to Jesus, the founder and perfecter, or I prefer the old King James, the author and finisher of our faith. looking to Jesus, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. We want to live the Christian race with our eyes fixed upon Jesus, which is the very thing that these Christians are being tempted to give up, to turn their eyes. Think about this. Instead of looking up to the heavenly glories of the Lord Jesus, they're literally going the opposite way, to look down for a shadow that's not there, that doesn't work anymore. He gives two more that we'll go through briefly. 13, seven to nine. Remember your leaders, those who spoke to you the word of God, consider the outcome of their life, and imitate their faith. Jesus Christ is the same yesterday, today, and forever. Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods which have not benefited those devoted to them. Stay in church, stay focused on the Lord Jesus, and trust your leaders. Trust those who have modeled before you what a good and faithful life looks like. Study those. One of the things, I'll just share this, my own experience. One of the things that greatly attracted me to come to this particular church is the first time I met Dr. Phillips, all his kids were there, and I could tell that they loved him. And I knew that if there's a man that can serve the Lord at a high level in the church and also keep hold of his family, that's a man that I want to learn from. Consider the outcome of the faith of those who are over you. Consider the way that God has blessed their lives and holds them together and know that you too can persevere through all of the temptations and hardships. Consider the outcome of their lives. And then finally, chapter 13, verses 20 and 21, We want to stay in the church. We want to stay in the faith. We want to stay focused on Jesus. We want to trust our leaders. And then finally, we want to rely on Christ for the growth and the blessings that comes from that. Chapter 13, 20 and 21. Now may the God of peace who brought again from the dead, our Lord Jesus, the great shepherd of the sheep by the blood of the eternal covenant. What does he want him to do? Equip you with everything good that you may do his will. How does he do that? By working in us that which is pleasing in his sight through Jesus Christ, to whom be glory forever and ever. We trust God to equip us. We walk out in faith and we know that as things are accomplished, as we make progress, it is because he is working that in us, which is pleasing in his sight through Jesus Christ. Let's pray. God in heaven, we give thanks to you for our great high priest. We thank you for the Lord Jesus, that he has made atonement for our sins, that he has reconciled us to you, and that he prays for us. And Lord, I pray that you would be pleased to answer his prayers, that we might faithfully have Christ applied to us, that we might be those who would be faithful church members, that we might be those who would stay in the faith that we have inherited from our fathers, that we would be those who would keep our eyes fixed upon Jesus and trust him to bring forth fruit in our lives. We ask it in Christ's name and for his glory. Amen.