Hebrews 119 March
27, 2008
NKJ Isaiah 40:8 The grass withers, the flower
fades, But the word of our God stands forever."
In Hebrews 8 we have come to
this very important passage starting in verses 6 and 7 and 8 that connects the
high priestly ministry of Christ, the fact that He is High Priest. Back in
Hebrews 7 we covered the fact that because there is a change in priesthood, there
is a change in law. So these two things
go together. Because you have a new law,
it’s related to a new covenant. Then in
the first 5 verses of Hebrews 8, there is the focus on Jesus as the High Priest
related to His ministry today at the right hand of the Father and that He has a
more excellent ministry as much as He is also the mediator of a better
covenant. So this better covenant is
what is introduced then in verse 8 which is a direct quote out of Jeremiah
31.
Now it’s easy when we get
into the kind of study that we’ve had the last couple of months (almost ten
lessons now dealing with the New Covenant) to sort of lose the forest through
the trees. I try not to do that, but as
I get into some of these other passages it’s really interesting to see some of
the connections that are going on especially in light of where we’re about to
go in the next chapter – chapter 9 and chapter 10 in Hebrews which pulls
together a lot of information about the sacrifices in the Old Testament, the
Levitical offerings, the different facets, features and functions of the
tabernacle and the Levitical worship and how all of this connects. So we’re going to spend a lot of time going
back and forth between Hebrews and these other passages.
Even as I’ve gotten into this
passage where we stopped last time (Ezekiel 36 and the New Covenant passage
there) as I looked at the broader context of Ezekiel 36 it becomes evident that
there is terminology that is interwoven in that passage that dominates the Ezekiel
20 to 40 section of Scripture which is the description in the Mosaic Law of the
tabernacle, all of the articles in the tabernacle, the priesthood and the role
of the priest, the dedication and consecration of high priest and whole of the Aaronic
priesthood and the Levitical priesthood.
Then when you move from Leviticus, Numbers doesn’t say that much. (Excuse me.)
You get into Leviticus and right in the middle of Leviticus in Leviticus
10 there is this episode of the sons of Aaron (Nadab and Abihu) bringing
strange fire into the tabernacle. God
instantly executes them.
Then you have that chapter using
certain terminology that is then used – all of this terminology is only used in
Ezekiel 36 and Ezekiel 44 where you have all these words together. We’ll see that in a minute when you are
dealing with holy and profane, clean and unclean. Those are the only three passages of
Scripture that put all of those together.
It’s very important to understand this because Ezekiel 36 is obviously
looking forward to the kingdom whereas the passage in Leviticus 10 is dealing with
the role of the priesthood at that time.
That function gets right into a whole interesting section where you go
from Leviticus up through chapter 10 - deals with the consecration of the priesthood
and the initial consecration of the temple and first day where there is the
offer of sin offerings and burnt offerings and trespass offerings. Then there is the sin of Nadab and
Abihu. Then you immediately go into
these chapters from 11 through 17 that go through all these different
laws. People get involve in that.
You go read that and you say,
“Why do we get into all these different intricacies of all these different Levitical
rules and regulations on - if you do this you are unclean, if you do that you
are unclean, if you touch this you are unclean, if you touch that you are
unclean, and if you do this you have to do this kind of sacrifice or if you do
that you have to do that kind of sacrifice. There is so much detail there and people
get lost in it.
Then you come to chapter 18
and it says, “Then after the death of Nadab and Abihu,” which locates the time
of Leviticus 18 which is the law of the Day of Atonement to come right after
the events in Leviticus 10.
The way most of us are taught
about the Day of Atonement is to think about the Day of Atonement in terms of
something soteriological, primarily.
Now that takes us into
another thread of study that I did a number of years ago dealing with the
meaning of the word that is normally translated atonement. That is the Hebrew word kaphar which
traditionally has been understood to mean cover, but there has been a lot of
debate among language scholars in the last 20 years or so that the meaning of
atonement really has more to do with cleansing.
Now that is backed up in one sense not just through the etymology; but
it’s also backed up by the fact that when you look at the Septuagint in
numerous (not all by any means but in numerous) passages the rabbis who
translated the Pentateuch into Greek translated kaphar with the Greek
verb katharizo which is cleansing. So the issue is - are we talking about
positional or are we talking about experiential? Are we talking about phase 1 salvation being
pictured in these sacrifices or are we talking about ongoing fellowship in
these sacrifices? That makes a huge
difference and people get very confused about this whole set of terms – holy -
profane and clean-unclean and just what that means. People have a tendency to make the mistake
when you talk about just that word group of assigning soteriological value to those
words. So if you are holy you are saved;
if you’re profane you’re not. If you’re
clean you are saved; if you’re unclean you are not. Salvation has nothing to do with this.
Then you add another layer on
top of this. I am kind of letting you
know the kind of connections that all of these passages have. You get into these New Covenant passages and if
you approach this from the position of covenant theology, you approach this
from a position of high reformed theology; then there is this idea that the New
Covenant is not only established at the cross where the cross is the basis for
the New Covenant.
Jesus said. “This is the New Covenant of My
blood.”
But, in Acts 2 (and we’ve
gone through this before) when Peter says, “This is what the prophet Joel spoke”
about in Joel 2:
NKJ Joel 2:28 " And it shall come to pass
afterward That I will pour out My Spirit on all flesh; Your sons and your
daughters shall prophesy, Your old men shall dream dreams, Your young men shall
see visions.
If that is interpreted to
mean that the pouring out of the Holy Spirit in Acts 2 is the literal fulfillment
of the prophecy in Joel 2, then it’s clear that the language in Joel 2 is New
Covenant terminology. That would mean
that the New Covenant is established and enacted in Acts 2.
Now you go back and you look some
of these passages where God says, “I am going to put in you a clean heart, a new
heart and you will do My will.”
Wait a minute! Putting a new heart, putting a new spirit in
me, that sounds like regeneration because in regeneration we get a new spirit. We’re born again. That sounds like I’m getting a new spirit. It’s regeneration. Regeneration means now I’m going to do God’s
will. It is the next easy step to this lordship
concept of perseverance that the person who is truly born again is going to do
God’s will and that somehow he’s not going to be the dirty rotten sinner or
corrupt sinner that he was before he was saved incapable of all the sins before
hand.
So you see that what I’m
trying to show you is theology makes a difference not because you use theology
to understand the text. But if you
misunderstand the text and you misinterpret some of these terms, then it takes you
in the wrong direction theologically and you misunderstand what salvation is
and what it does. You add that to the
mix that reform theology historically is heavily dependent on the theology of
Augustine in the 5th century and Augustine misinterpreted Matthew 24
which as you all should know Matthew 24 is the
In the middle of this He says.
“Those who see these things happening (referring to the abomination of
desolation) need to flee into the wilderness and escape.”
They need to go down to the
mountains. We’ve studied that in
relation to regeneration last time. This
is when numerous Jews (Romans 11) after the two witnesses are killed (which I
believe occurs right before the middle of the Tribulation). There is this great earthquake in
NKJ Revelation
…which means everybody else
in
were afraid
and gave glory to the God of heaven.
…which indicates that’s when
you get this mass of tribulation Jews getting saved.
And then right after that
there is the abomination of desolation and they see that. That is why they flee into the wilderness
because now they are listening to Jesus in Matthew 24 and they understand what
they are supposed to do. They
leave. And then after they leave there
is a further statement from Jesus in Matthew 24. He says:
NKJ Matthew 24:13 "But he who endures to the end
shall be saved.
When Augustine read that, he
read the word “saved” and he took it as spiritual justification salvation and
not physical deliverance. Well, Jesus is
saying that those who persevere in obedience in fleeing to the wilderness and persevere
to the end of the Tribulation period - they will be physically delivered by
Christ when He returns to deliver
But, Augustine misinterpreted
that to mean that those who persevere in their salvation and in obedience to
God will be saved - justification. So
that enters into the stream of doctrine and is the background for what we call
Lordship salvation. At the core of
Lordship salvation it’s not just the idea that you have to make Jesus Lord of
your life in order to be saved. The real
core in Lordship salvation is that a person who is truly justified is incapable
of committing certain sins or certain failures in life or even for the rest of
your life, even apostatizing for the rest of their lives. If they
do, then that’s a sign that they weren’t actually saved to begin with. It is a confusion of regeneration that in
being born again somehow the sin nature is minimized, diminished or its power
is reduced because now you are given this new nature. It really flows out of several threads of
theology.
Now all of that comes to bear
in some of these passages that we’re dealing with. That’s why a while back in this series I took
a good bit of time talking about Acts 2 and how Acts 2 quotes Joel 2. We talked about how
It’s that third one that is
parallel to Acts 2. When the writers of
Scripture are saying “this fulfills that’, we want to take it as always - like
that first example of Micah 5:2 or Isaiah 7:14 that a virgin will conceive - literal
prophecy, literal fulfillment. But,
there are these other ways in which that fulfillment terminology is used. If Acts 2 is not a literal fulfillment, then
we’re not in the New Covenant. A
covenant was only established at the cross, but the New Covenant which is with
the house of
We started with the passage
in Hosea. Then we went to Isaiah. They were contemporaries. Then we went from Isaiah to the key passage
in Jeremiah 31:31-33. Now we’re in these
two chapters of Ezekiel. Ezekiel 36 has a key passage. Ezekiel 37 has a key passage. What these are showing and what we have to
understand is that every single one of these passages is talking about this
phenomenal thing that happens to every Jew in
You can go to the other
extreme of saying, “Well, we’re supposed to have dreams and visions and
prophesying and speaking in tongues and all this because we have this unique
role of the Holy Spirit today because we’re living in the New Covenant.”
That’s a charismatic
position. So this ought to give us great
comfort that in understanding the distinction between
Ultimately what we’re going
to end up with when we get back into Hebrews 8 is understanding that our
relationship to the New Covenant isn’t because we are a covenant partner. There is no New Covenant with the church
which is something that a lot of you have heard before. That was a position taken by Walvoord,
Chafer, and Scofield. But, there’s no mention
of a New Covenant with the church anywhere.
It’s always New Covenant with
But, Jesus as a High Priest
and mediator is the mediator of this better covenant which connects His high
priestly ministry today with the New Covenant with
A lot of this gets into
technical studies, putting a lot of different verses together and bringing
these threads together. Sometimes people
get a little lost and it’s not always easy.
You get into these studies especially in Leviticus and there’s not …
it’s really easy to get lost in the high weeds.
And so what I’m trying to do is constantly kind of raise our heads up a
little bit so we don’t get too caught up, lost in all the details and feel
overwhelmed. You can see where I’m going
with this because when we come out at the end of this when we get into Hebrews
9 and Hebrews 10 and we’re talking about all these analogies with the
tabernacle and the temple and the priesthood; this was understood by these
Jewish believers that the writer of Hebrews is writing to were former Levitical
priests. They understood all of this and
they’re connecting all these dots because they are so schooled. They’ve got Leviticus memorized; they’ve got
Exodus memorized. They understand all of
this; but, we don’t. We don’t have that
background and so that’s one of the reasons that Hebrews is a difficult book
for a lot of people to understand is because we don’t have as thorough
understanding of Leviticus and of the ministry of the tabernacle and all the
doctrine that’s in 8, 9 and 10 grows out of our understanding of Exodus and Leviticus
and Deuteronomy as well. So that gives
us our understanding.
Now what I’m saying is what
we have in this chart. That is that the
New Covenant is an outgrowth of the blessing paragraph of the Abrahamic
Covenant. The land promise is expanded
in the real estate or Palestinian Covenant.
The seed promise to Abraham is expanded in the Davidic Covenant and the
New Covenant is the expansion of the third part of the Jewish covenant, the
Abrahamic Covenant – I will bless those who bless you and curse those who curse
you.
Now let me take a
parenthetical aside here and ride the hobby horse for a minute. One of the questions that I’ve raised years
ago (others raised) is that to be pro-Israel does not mean that you have to
affirm and validate every decision that the Israeli government makes. They’ve made a lot of bad decisions. It’s one of the most socialist countries in
the world. There have been a number of… right
now I wonder if Ehud Olmert even has brain cells that connect to each other
because of some of the decisions that he is making in terms of the long term
protection of a nation. I mean every
nation has the right to defend itself.
So this question constantly comes up whenever you talk about…especially
when it relates to politics. Time and
time again you see somebody from George Bush, Sr. and who was his Secretary of
State? Baker, Jim Baker. They’re in bed with the Saudis. They were pushing for a Palestinian state and
Palestinian solution.
Now let me explain this. Anti-Zionist means that you don’t believe the
Jews have an inherent right to that piece of real estate. Zionism means that you do believe that the
Jews have a God-given right to that piece of real estate. That’s the difference. Zionism and anti-Zionism don’t mean that you
put the Good House Keeping Seal of Approval on every decision that the Knesset
makes. It just means that you believe
that Jews have a divine right to that piece of real estate.
The second thing (and we
studied this in the
But at the end of World War I
when you have the Balfour Declaration…in the Balfour Declaration there’s an official
recognition by the British government that the Jews had the right to a national
homeland. The Arabs had a right to their
land, to a homeland. The Israelis had a
right to their homeland. Initially it
was going to be that the entire piece of real estate that today includes both
Israel and Jordan – that all of that was to be given to the Jews. Then of course what happens is you see the
impact of 19th century liberalism on British society begin to
introduce itself because up through the end of WWI your upper level leadership
in British government which included Balfour and David Lloyd George and other
key leaders in Britain. These were the
elder statesmen. They were in their 60’s
– they were in their 70’s. When they
were raised, their mamas believed in the Bible, read them the Bible, and read
them Old Testament stories. They believed
that the Jews were God’s people that they still had a right to the land. But, by the 1850’s when Europe shifts to and
is influenced by 19th century protestant liberalism, the next
generation that comes up after them which would include TE Lawrence (Lawrence
of Arabia) and others who begin to dominate politics about the end of WWI and
through the ‘20’s and ‘30’s – they didn’t grow up with the same biblical
background that the elder statesmen did.
So they become pro-Arab. So you
have an anti-Zionist and anti-Israel mentality dominating the British foreign
service in the 20’s and in the 30’s. They’re
backing the Arabs. So, there is an
erosion of the land that is going to be given to
Then there is a further
partition that occurs in the 40’s (1946-1947) by the UN which even takes away
more land from between the
The point that I’m making
here is that the nation of Israel is formed just as the nation of Trans-Jordan
is formed, just as Lebanon is formed, just a Syria was formed – out of the
break up of the Ottoman Empire and it was western powers that basically determined
what those nations were going to be and what those boundaries were going to
be. It was all established according to
international law.
So
So back to our questions –
what makes you a Zionist? It’s not that
you believe that Israel is always right, but that the Jews have a right to the
land and they have just as much a right to that piece of real estate as the
Jordanians do to Jordan and the Syrians do to Syria and the Lebanese do to Lebanon,
number 1.
Number
2 if you don’t believe that they have a right to the land then you’re an
anti-Zionist. Now the logical result of
anti-Zionism is that you think that the Jews ought to basically self-destruct
and commit national suicide because they need to give all the land back to the
Arabs and let the Arabs come in and create another holocaust on the Jews. So whether you are willing to admit that or not,
that makes you anti-Semitic.
The
current literature today is that anti-Zionism is just a cloak for anti-Semitism
because after WWII and the Nazis no one wants to be anti-Semitic. But, we just think the Jews need to give up
the land especially the land that was gained in 1967. In the 1967 war
So the Jews realized that
this was strategically indefensible.
They couldn’t stay like that. So
when the Syrians invaded in ‘67 and they were defeated by
Any nation has the right to
gain and acquire territory in warfare when they are attacked by their enemy and
especially when that territory is of strategic importance and by giving it up
it would virtually be committing national suicide because another principle is
that every nation has the right to defend itself just like every person has the
right to defend themselves.
Now incidentally that
righteous self defense is being questioned by your wonderful Congressmen in
The point that I’m making is
that when you look at political leaders that we have who are running for office
and they take positions (and this is Republicans as well as Democrats) where
they want Israel to return to the 1967 borders… and incidentally the Air Force
general that is one of the top advisors to Barak Obama has stated that numerous
times in print. He believes that and has
been writing on this since the mid 70’s that
NKJ Genesis 12:3 I will bless those who bless you,
And I will curse him who curses you; And in you all the families of the earth
shall be blessed."
Those who bless
So Genesis 12:3 is still in
effect. That was expanded in the New
Covenant because in the third paragraph – I will bless those who bless you –
that’s ultimately fulfilled in Jesus Christ -those who bless
Those who curse
There are two different
Hebrew words there for curse. The first
word has to do with …almost as light as disrespect. Those who (?)
As we get into the passage in
Ezekiel 36, turn with me to Ezekiel 36.
The key passage is in verses 25, 26, 27.
That is our key passage for the New Covenant. In this chapter… earlier
in the first part of the chapter, look back at verse 3. This is the beginning of this prophecy. God says to Ezekiel;
NKJ Ezekiel 36:3 "therefore prophesy, and say,
'Thus says the Lord GOD: "Because they made you desolate and
swallowed you up on every side,
so that you
became the possession of the rest of the nations, and you are taken up by the
lips of talkers and slandered by the people" –
Now who is the ultimate cause
of
NKJ Ezekiel 36:4 'therefore, O mountains of
NKJ Ezekiel 36:5 'therefore thus says the Lord GOD:
This is in relation to the
Babylonians, the Assyrians, all of the gentile nations.
"Surely
I have spoken in My burning jealousy against the rest of the nations and against
all
Where is
who gave My
land to themselves as a possession, with whole-hearted joy and spiteful
minds, in order to plunder its open country." '
NKJ Ezekiel 36:6 "Therefore prophesy concerning
the
NKJ Ezekiel 36:7 'Therefore thus says the Lord GOD:
"I have raised My hand in an oath that surely the nations that are around
you shall bear their own shame.
God’s going to judge
them. Now God is judging them. Why?
Because of their attitude towards
Now they’re going to cloak
that and put that in a veneer of justification and say, “Well we want to be
fair to all of these poor refugees.”
Because people are
historically ignorant and they don’t understand what went on in the 40’s, 50’s,
60’s and 70’s in relationship to the Arab nations and
That’s the Palestinian
propaganda. So you have presidential
candidates who go to churches where they print Hamas literature in the
bulletin. You know, we get a president
like that we’re just on the road to divine judgment because the policies that
are going to flow from a mentality from that are just terrible. You know the others aren’t exactly a whole
lot better. The same thing is true for
even the current administration. They
constantly have bought into this lie that the Palestinians have a right to
their own state. This is another form of
anti-Semitism and anti-Zionism.
So I hope that answers some
of those questions. It ties into what we
see going on that eventually God will restore
NKJ Isaiah 11:11 It shall come to pass in that day That
the LORD shall set His hand again the second time To recover the remnant of
His people who are left, From Assyria and Egypt, From Pathros
and Cush, From Elam and Shinar, From Hamath and the islands of the sea.
That second time is in
salvation. They’re saved. But the first time is I believe is what is
going on today because it is the only other time in history that God has been
returning them from all the corners of the earth.
Now let’s look at the passage
in Ezekiel 36:25. God says after He goes
through all this prophesy - He then comes down and He talks about how He is if
we look at verse - at the beginning of this section. It really begins in verse 16.
NKJ Ezekiel 36:16 Moreover the word of the LORD came
to me, saying:
NKJ Ezekiel 36:17 "Son of man, when the house of
Circle that word defile.
to Me their
way was like the uncleanness of a woman in her customary impurity.
Circle that word (uncleaness).
That’s right out of the
Mosaic Law. When a woman is in her
monthly cycle she is ceremonially unclean.
That’s the point of the analogy.
Is that sin? Does that mean that
during that time a woman is in carnality? No, but she is ceremonially impure. Now that’s critical to understanding that
distinction because obviously what we are talking about here when we’re talking
about these words like impure and
unclean, we can’t be talking about sin because that’s not sin anymore
than touching a dead body is sin. But,
it renders you ceremonially unclean. So
there’s a distinction between being ritually or ceremonially unclean and
personal sin. They’re not the same
thing. But ritual uncleanness is designed in a physical level to teach lessons
about spiritual sin and about personal sin and carnality. So you see this terminology and from 17 down
through 20...Lets see 17 talks about clean and unclean. Then in verse 18 you have the word defiled. Then God judges them. Then in verse 20 down through 22, the
contrast is between holy and profane. So we have clean-unclean terminology and
then we have a shift to holy and profane terminology and then we’re going to come
back to verse 22.
NKJ Ezekiel 36:22 " Therefore say to the house of
You have treated as common.
among the
nations wherever you went.
NKJ Ezekiel 36:23 "And I will sanctify
Same basic word group (qadash) to make holy.
My great name, which has been
profaned among the nations, which you have profaned in their midst; and the
nations shall know that I am the LORD," says the Lord GOD,
"when I am hallowed in you before their eyes.
Then there’s the
promise.
NKJ Ezekiel 36:24 "For I will take you from among
the nations, gather you out of all countries, and bring you into your own land.
Now when does that take
place? That takes place at the end of
the Tribulation period when you have regenerate Jews brought back to the land
to establish the kingdom. So it is at
that time when God takes them from among the nations, gathers them out of their
countries, then verse 25.
NKJ Ezekiel 36:25 "Then I will sprinkle clean
water on you, and you shall be clean; I will cleanse you from all your
filthiness and from all your idols.
Circle the word “then”.
So the order of events is
that they’re personally saved. That’s
why they’re brought back to the land. They’re
personally saved and then they’re brought back to the land at the end of the
Tribulation. We saw that last time that
they’re saved, Revelation 11. Revelation
12 they flee into the wilderness because of the testimony of Jesus and the
testimony of God. So they get personally saved in the tribulation period. At the end of the tribulation period, God
brings them back, regathers them to the land and then we have the events of
verse 36.
NKJ Ezekiel 36:25 "Then I will sprinkle clean
water on you, and you shall be clean; I will cleanse you from all your
filthiness and from all your idols.
Now does cleansing here have
to do with salvation cleansing, what we would call positional cleansing? No, because as I’ve already demonstrated they’re
already justified. They’re already
regenerate under the terms of the tribulation period under that dispensation. They’re already individually saved so this is
an additional cleansing. It’s like when we
confess our sins individually there is a post salvation cleansing. But, this isn’t an individual post salvation
cleansing. This is a corporate or
national cleansing. Now I want you to
hold your place here in Ezekiel. I want
you to turn over a few pages to Daniel 9.
See Daniel understands the
dynamics of what’s going on. We looked
at this last time in Deuteronomy 30. We
also looked at it Tuesday night.
Deuteronomy 30:6, the promise
that when you’re out of the land and you turn to me and you turn back to Me
then I will restore you from the land where I sent you.
NKJ Deuteronomy 30:6 "And the LORD your God will
circumcise your heart and the heart of your descendants, to love the LORD your
God with all your heart and with all your soul, that you may live.
Daniel understands that,
understands the promise in Jeremiah that they’re going to be out of the land
for a period of 70 years. He can count
up on his fingers and toes how many years they’ve been out of the land and go, “It’s
time to go back.”
So we read here in Daniel
9:2:
NKJ Daniel 9:2 in the first year of his reign I,
Daniel, understood by the books the number of the years specified by the
word of the LORD through Jeremiah the prophet, that He would accomplish seventy
years in the desolations of
4 And I prayed unto the LORD my
God, and made my confession, and said, O Lord, the great and dreadful God,
keeping the covenant and mercy to them that love him, and to them that keep his
commandments;
We’re seeing the same thing
in Solomon’s prayer in I Kings 8. Daniel
is representing the whole nation and he’s confessing the national sin of
failure to apply the law, failure to follow the sabbatical laws and idolatry
and he is making a national confession as a representative for the whole
nation. He says:
Mercy there is chesed – faithful, loyal love to the covenant.
NKJ Daniel 9:5 "we have sinned and committed
iniquity, we have done wickedly and rebelled, even by departing from Your
precepts and Your judgments.
So, now back to Ezekiel
36. The point I’m making is that just as
Daniel has a prayer of confession for the nation and the result of that is that
at the end of a 70 period God restores them partially to the land. Those only in
This word translated
cleansing is a word that is always used of ritual cleansing in the Old
Testament.
Now, pause – another aside –
bring another string into this thing. In
the Old Testament you have this terminology of clean and unclean. This is very physical. It is very physical things that render you
clean and unclean. Most of the things
that render you clean and unclean have some relationship to the curse of Genesis
3 so that when you touch a dead body, where does death come from? Physical death is a result of the curse of Genesis
3. If you touch a dead body, it’s a
physical act. You are physically,
ritually unclean and there has to be a sacrifice so that you become ritually
clean and can then participate in temple ritual and come and worship God. So it has to do with this idea of ritual
cleanness.
What’s happening in the
tabernacle is God is not only spiritually present, but He is physically present. See every individual believer is a temple of
the indwelling of the Shekinah of Jesus Christ spiritually. In the Old Testament you have the physical
presence of God in the tabernacle and in the temple. So there is this ritual cleansing. But, when you get into the
A point I made years ago in a
series of articles I wrote for the Chafer journal is that this shows that in
every dispensation there is the necessity for some kind of post salvation
cleansing from sin.
The key idea of I John 1:9
isn’t confess your sin. The key idea is
if we confess our sins, God is faithful and just to CLEANSE us from all
unrighteousness. That’s the key
word. You go from Exodus all the way
through Revelation and you look at Ezekiel 38, 39, 40 and following and the
deal with the temple sacrifices. They
have to do with post salvation cleansing in relationship to ongoing fellowship. God always puts an emphasis on some kind of
post salvation cleansing. So I John 1:9 is no different in the Church Age is no
different. So when Ezekiel
NKJ Ezekiel 36:25 "Then I will sprinkle clean
water on you, and you shall be clean;
It’s national cleansing,
national forgiveness for
I will cleanse you from all your
filthiness and from all your idols.
Moreover, in addition to this:
NKJ Ezekiel 36:26 "I will give you a new heart
and put a new spirit within you;
Let’s just stop there. That’s a lower case s. In the original Hebrew they don’t have upper
case and lower case. When you have
spirit (lower case) in the English text it makes it look like it’s something
other than the Holy Spirit. That is why – just look a the English text it says:
I
will give you a new heart and put a new Spirit in you.
Ah! That’s regeneration. Doesn’t it sound like regeneration? I will put a new Spirit in you. You were spiritually dead now you are
spiritually alive. Right? So the question we have to ask is – is new
spirit a reference to the human spirit or the Holy Spirit? The lower case spirit shows that the
translator has made an interpretation, but the Hebrew could easily refer to
either. In verse 27 God says:
NKJ Ezekiel 36:27 "I will put My Spirit within
you and cause you to walk in My statutes, and you will keep My judgments and do
them.
NKJ Ezekiel 36:28 "Then you shall dwell in the
land that I gave to your fathers; you shall be My people, and I will be your
God.
That’s a result now.
See the land – the return to
the land – establishment in the land as a regenerate nation is linked to the
New Covenant. So you can’t have the New
Covenant in effect today because they’re not in the land as a regenerate
people. Earlier we saw it’s also connected
to the fulfillment of the Davidic promise.
Now let’s go to this
slide. Verse 25 and 26 there is a new
heart and a new Spirit that the Israelites are given. That should be punctuated
as I punctuate it here – not with a semicolon after the “you”, but with a
period after the “you”. Semicolon is the
same thing. It’s the end of your main
thought and you are moving to the next one.
But, I want to make it a stronger break.
Notice I capitalized “S” for
Holy Spirit. Why? Well, in the next part of verse 26, in 26b we
read:
NKJ Ezekiel 36:26 "I will give you a new heart
and put a new spirit within you; I will take the heart of stone out of your
flesh and give you a heart of flesh.
Verse 26b gives us more
details on the phrase “I will give you a new heart.” It’s typical in Jewish writing to give a
summary sentence or summary paragraph – in some cases even a summary chapter – and
then come back in the next section and give the specifics. Genesis 1 through 2:4 you get the whole
general overview of the 7 day creation week.
Then we come back in Genesis 2 and we get the specifics on what happened
on the 6th day when God creates man.
So you have this general overview and then specifics. That’s what you have here.
“I’m
going to give you a new heart and a new Spirit.”
First of all let’s talk about
how I’m going to give you a new heart. I
am going to remove the heart of stone from your flesh and give you a heart of
flesh. It’s no longer going to be a
heart that is deceitful and wicked above all things. See there’s going to be something different
for the Jews there. It looks like there
is an affect on their sin nature in the
“We have a heart of flesh
now. We don’t have a heart of stone so
we’re always going to be obedient to the Lord.”
The second thing that is said
(that is expanded on) is the second phrase “I will put a new Spirit within
you.” This is clarified in verse 27.
NKJ Ezekiel 36:27 "I will put My Spirit within
you and cause you to walk in My statutes, and you will keep My judgments and do
them.
There it is clear that it is
God’s Holy Spirit. So if it’s God’s Holy
Spirit in verse 37, then it’s got to be - that first mention of Spirit has to
be the Holy Spirit. This isn’t talking
about regeneration. They’re already
regenerate in terms of being saved. They
had to be regenerate to enter into the kingdom.
That’s what we covered last time when we went into John 3 when Jesus
said to Nicodemus:
NKJ John 3:3 Jesus answered and said to him,
"Most assuredly, I say to you, unless one is born again, he cannot see the
He had to be regenerate before
he entered the kingdom. But there is
going to be something additional that’s going to happen. Something that happens that’s related to this
additional pouring out of the Holy Spirit.
Now we don’t have time to go
into the next point that I wanted to do.
But keep your place and turn over to Joel. We’ll wrap up with Joel 2: Joel 2:28f are the verses that Peter refers
to in Acts 2. In Joel 2:1-27 we have a
description of God’s judgment which is focusing on the early part of the
chapter on the tribulation. Then it
talks about how God is going to restore the people to the land starting in
verse 18.
Then we come to verse 28.
NKJ Joel
After what? After this judgment that is described in
Joel.
That I will
pour out My Spirit on all flesh; Your sons and your daughters shall prophesy,
“Your sons and your daughters”
is not talking about the sons of daughters of all believers. It’s talking to
Your old
men shall dream dreams, Your young men shall see visions.
NKJ Joel
So the pouring out of the
Spirit is an expanded and enhanced ministry of the Holy Spirit on the Jews in
the
So where this is taking us is
to an understanding of the difference between ritual cleaning which verse 25 provides
ritual cleansing for
NKJ Ezekiel 36:25 "Then I will sprinkle clean
water on you, and you shall be clean; I will cleanse you from all your
filthiness and from all your idols.
Verses 26 and 27 deal with
the inner spiritual cleansing. You have
both take place. There is an outer
ritual cleansing and an internal transformation of the inner man. When we get into this next time we will come
back and look at these key words for cleansing which is always contrasted with uncleanness
which is the Hebrew word tame. It’s
never translated sin. It is never used
for sin. So being unclean and being
clean are not concepts related to sin and not sin. Although some sins can make you unclean,
that’s not the concept. It is a picture
of what’s going on.
Then we’ll have to go back to
Leviticus 10. In Leviticus
Then in Ezekiel 37 you have
clean and unclean, being defiled earlier in the chapter. Then it shifts to profane and holy – profane
and then it comes back to clean and unclean.
So you have to tie all this stuff together. Otherwise you don’t know what the Word
says. If you don’t know what the Word
says, you can’t apply it if you don’t interpret it correctly. That’s what gets people into trouble.
Let’s close in prayer.