Hebrews Lesson
211 September 16, 2010
NKJ John 17:17 "Sanctify them by Your
truth. Your word is truth.
We are in Hebrews 12. For the last several weeks we
were studying the one verse back in verse 14 “to pursue peace”; to pursue peace with all. I took the time to do a topical
study on what is involved in pursuing peace and the foundation for pursuing
peace in terms of personal relationships.
Now let me just remind you of the context again of
Hebrews 12. There's a challenge that's been set forth in terms of teaching. The
teaching was given in the 11th chapter of all of these examples from
the Old Testament. So the writer of Hebrews is showing us that the Old
Testament saints all had faith, and by means of faith that is simply trusting
God. Faith is not some sort of mystical thing. It's not some sort of emotion.
It's not some sort of extra special orientation to the spiritual that some
people have and some people don't. Faith is just faith.
If you are driving down the street and you get
somewhat lost and you need directions to get to the Galleria or to go downtown
and you say, “How do you get there?”
Somebody says, “Well, you go down here three blocks
and you turn right and then you go straight until you get to the third light.
Turn left and you’re there.”
You believe them. You have exercised faith. When you
follow their directions you have demonstrated that you have believed them. But
those are two different things. Believing them is one thing and then acting
upon what they say is another thing. They are not one in the same thing. That's
where people get a little confused. There are
philosophers who pick these ideas apart a number of ways; but those are the
issues. Faith is just that. Faith is believing
something. It’s trusting in something to be true. And whatever it is you are
trusting to be true, it is usually expressed or can be expressed in some sort
of statement.
Philosophers call it a proposition. That's why they
sometimes refer to it in relation to propositional logic. But it’s just a statement
that something is this way.
You say, “Okay, yes it is,” or “No, it’s not.”
That’s belief. That’s faith. It’s nothing special.
So the object of faith though that we see in the 11th
chapter is always the promise of God, a specific promise to God. When He gets
to Abraham and Israel and the promises related to Abraham and Israel after
Genesis 12, these promises almost always related to the promise that God would
restore Israel to the land that He had given to Abraham and his descendants
forever and ever. This is the foundation of the rest of the Old Testament. I
believe it’s the foundation of history. We can’t understand history at all
unless we understand it from the divine viewpoint, which puts Israel and
Jerusalem at the center of history, because that is what God
says in the Old Testament. In Ezekiel we have passages talk about Jerusalem being
at the center of the world. It is not talking about a geographical center, it is
talking about Jerusalem is the center of God's focus in terms of His plan for
history.
So when we go through that chapter the emphasis is on
by faith Abel did something, by faith Noah, by faith Abraham, by faith Isaac,
by faith Jacob, all the way down through that chapter.
Then there's a conclusion.
NKJ Hebrews 12:1 Therefore we also, since we are surrounded by so
great a cloud of witnesses,
The imagery (the metaphor) that we see in the first 17
verses of chapter 12 is this athletic metaphor of a contest in a stadium. You
know a contest like with the Houston Texans against the Baltimore Colts this
last week where Houston finally and on rare occasion executed the plan well and
won. But they're out on the field of competition in front of the stands that
were sold out and filled with observers. So that is the idea is that those who
are alive and living the Christian life are on the field of play and they are
surrounded as it were in the stands. It's not teaching that those who've gone
before us are watching us; but that they have set a
standard. It would be, to use the same football imagery, as if the stands were
filled with all of the previous players for all of the NFL teams in the past.
All of your veterans of football throughout the last 40 or 50 years would be
the ones who are in the stands. They're the ones who are cheering on those who
are on the field. So because they've done so well that in light of that then we
have a precedent set and so we could go forward. That’s the imagery.
So the command here is that because we're
surrounded by this cloud of witnesses who’ve set the standard…
let us lay aside every weight, and the sin which so
easily ensnares us,
The sin that encumbers us, that it is easy to trip us
up.
and let us run with endurance the race that is set before
us,
That is the challenge. Now the problem is that in
running that race you have to run it according to rules in the sense that you
have to run according to the sound doctrine that is laid down in the
Scriptures. What's happened with the readers is they want to shift away from
the sound doctrine that they've been taught. They want to go back into a form
of legalism. They want to go back into a form where are they are under the
burden of the Mosaic Law and all of the rituals in order to try to somehow gain
and acquire the approval of God.
So of the writer of Hebrews is saying that we need to
keep the cross set before us and keep going forward and run the race the right
way and don’t fall by the wayside. There are those who are running the race;
and they become limp and lame for whatever reason. He uses that imagery in
here. They become weary and so they need to be strengthened. We saw that in
verse 12, verse 13 as a background to 14 which is that:
NKJ Hebrews
12:12 Therefore
strengthen the hands which hang down, and the feeble knees,
13 and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed.
Or, be strengthened.
14 Pursue peace with all people, and
That is a command there to pursue peace with
everyone.
holiness, without which no one will see the Lord:
This is a challenge. No one is seeing the Lord in
terms of heaven or being face-to-face with the Lord when you die. This is as we
studied is seeing the Lord in terms of a special vision and presence and access
in heaven and in the New Jerusalem that is reserved as the book of Revelation
teaches for those who are overcomers. This refers to a special class of
believers who have overcome and who have that special privilege in heaven
related to inheritance.
Then there's the warning that comes from Esau because
Esau was one that took his eyes off the goal and put his eyes on temporal
things. He was more concerned about feeding his face and feeding his hunger
than he was the special blessing and privilege of being the firstborn and the
privileges that would have been given to him by way of his firstborn
inheritance. That is a key term that’s used here because it focuses on the
inheritance aspect that would have gone to Esau but because he gave it up (He
treated it lightly, or profanely) he traded it to Isaac for a bowl of red
lentil soup.
Now that word firstborn comes in again when we get
down into our current passage in verse 18-24 because it's going to talk about
the assembly or the church of the firstborn. We have that as the context.
We've gone through all of this in these first 17
verses. Then there's going to be an explanation that is going to lead to an
application. The explanation comes in verses 18-24. Then in 25 there’s the
application by way of another warning within the context of Hebrews.
Tonight we’ll be looking at 18-24, and this focuses on
two mountains. We have the first mountain is Mount Sinai where the Mosaic Law
or the Mosaic Covenant was given to Israel. Then the second mountain is Mount
Zion. That is the contrast between Mt. Sinai (the Mosaic Law), and Mt. Zion which depicts (which is associated here with) the
heavenly Jerusalem and the New Covenant.
Now I wanted to lay this out for you, sort of a
thought paraphrase. Now I’m going to leave this slide up here for a little
while because some of you are going to write feverishly to get this down. I
like to do this every now and then when I'm studying because it helps to see
how the thoughts are related, what the main ideas and main verbs are. What we
see here is that the very first word in verse 18 is the word “for.” In the
Greek this is the word gar which is
usually used to indicate that the writer is explaining something as he’s
advancing in his explanation or in his argument of something he is now going to
give an example or an explanation that furthers the development of his main
idea.
He gives an illustration there in verses 18 down
through 21. He says:
NKJ Hebrews
12:18 For you
have not come to the mountain that may be touched and that burned with fire,
and to blackness and darkness and tempest,
Although there's no word for “the mountain” in the
Greek text because of the context of the contrast, it is usually inserted but
it's not really there in the original.
NKJ Hebrews
12:22 But you have come to Mount Zion and
to the city of the living God, the heavenly Jerusalem, to an innumerable
company of angels,
What he is contrast thing is “you have not come” to
one thing, but you have come to something else”; “you have not come” to one
thing but “you have come” to something else.”
When he gets into the second part he's going to drive
down to a conclusion that's going to involve several different aspects that
relate to the same thing. They’re
not synonymous; they're not identical; they're all indicated by the phrase “and
to.”
NKJ Hebrews 12:22 But you have come to Mount Zion and to the city of the living God, the
heavenly Jerusalem, to an innumerable company of angels,
23 to the general assembly and church of the
firstborn who are registered in
heaven, to God the Judge of all, to the spirits of just men made perfect,
24 to Jesus the Mediator of the new covenant, and
to the blood of sprinkling that speaks better things
than that of Abel.
There are two things that are mentioned. The last two
things that are mentioned are important to focus on because that's what he's
driving to. So once you understand what the end result is supposed to be (what
the end issue is), then when we go back and we start at the beginning we have
an idea of the road map that we're following and what the destiny is. Then the
details along the way begin to make sense. Sometimes if you don't know where
you're headed; then what happens along the trail becomes a little confusing
because you don't know where you’re going. But once you know where we're going,
then the details leading up to it make a lot more sense.
I remember learning this in reading many years ago
when I was trying to work my way through some of Francis Chafer’s books. I had
his book. I think it was Escape from
Reason, which is really small, thin book. It’s only about 90 pages long. But
if you don't really have any background in the history of philosophy or the
history of ideas or the history of art or some of these things; you can really get lost in it. I was reading through it
and trying to understand everything that he was saying. Then when I finally got
to the end, it was like a light bulb went off.
“Now I understand what he's been….”
Once I understood where he was headed, then I went
back to the read it a second time and it made sense. I learned that. That was a
great lesson to learn because as I went on to graduate school and seminary,
also working in philosophy. Many times I would read the book. I learned that
the first thing you read is the introduction. Most people skip the introduction
and go to the first chapter, but in the introduction, a good author will tell
you usually why he is writing what he is writing. Now I'm not talking about a
reading Agatha Christie or some other suspense novel, I’m talking about reading
good nonfiction work.
Then you read the conclusion. You read the
introduction because he’ll tell you what he's going to try to demonstrate, why
he's doing it, why he’s writing the book. Then you read the conclusion and find
out how he pulls everything together. That's where he makes his points. Then
you go back and look at the table of contents because if he gives you a good
table of contents, you'll see what all the main topics are leading up to the
conclusion. Then you have a really good idea of the roadmap and the destiny.
Then when you start reading, you can make a lot more sense out of what's going
on.
That is kind of the idea here. We're going to start
looking at this as kind of the flyover map. We are going to contrast two
things, something previous and something present: the first mountain, Mount
Sinai, and the second mountain Mount Zion. But what he is driving toward has to
do with the fact that Jesus on the cross dies on the cross and there He was the
sacrifice for the New Covenant. We are going to have to understand what the New
Covenant is again. Then He relates that to what Christ did on the cross as a
sacrifice is related to the kind of sacrifices that began with Abel.
Where does Abel come from in all of this? These are
the kind of questions you ought to ask. When you read something you ought to be
asking certain questions. We started off talking about Mount Sinai. Mount Sinai
is some 3,000 – probably about 3,000 years after Genesis 4 when we have
Abel. The first part deals with Mount Sinai. Where does Abel come from in all
this? Why does he end by going back to Abel? Now that’s an important question
that we need to really answer at the beginning so that we understand what the
structure is and we can figure out why the writer is saying the things he's saying
and why he is setting it up this way.
We see that he's drawing this contrast between Sinai
where the Mosaic Law was given to Israel as a way of life and then the contrast
is with the New Covenant where the sacrifice for the New
Covenant is established by Jesus Christ, the sacrifice is made at the
cross.
Now the New Covenant as we studied in Hebrews 8
relates back to Jeremiah 31. We'll look at in a minute. But to remind you
Jeremiah 31, God gave hope to Jeremiah
(this is in the Old Testament; this is before the Southern Kingdom of
Judah was defeated by Nebuchadnezzar, before the deportations to Babylon,
before the Babylonian captivity) and Jeremiah warns the people that God was
going to bring this punishment upon Judah because of their idolatry. He was
going to take the people out of the land as He promised to Moses. He swore to Moses that “if these people do not obey Me, then I will
remove them from the land. If they turn back to Me,
there would be the gracious return to the land.” Incidentally that return is
the Hebrew word shub, which means to
turn or to return. Sometimes it's translated to repent. Teshuvah has idea of really turning. It's not an emotional concept.
It’s an idea. It’s often used when somebody is walking in one direction and
they turn and go the other way. That's the idea. It relates to the New
Testament Greek word metanoeo meaning
the change of mind or change of thinking.
NKJ Deuteronomy
30:2 "and you return to the LORD
your God and obey His voice, according to all that I command you today, you and
your children, with all your heart and with all your soul,
“Then I will return you to the land.”
That’s the context of Jeremiah 31. In Jeremiah 31,
Jeremiah is told by God that:
NKJ Jeremiah
31:31 …when I will make a new covenant
with the house of Israel and with the house of Judah –
He didn’t say, “I’m going to make this New Covenant
with Christians.”
He doesn’t say, “I’m going to make this New Covenant
with the church.”
He doesn’t say, “I’m going to make this New Covenant
with the nations, with the Gentiles.”
NKJ Jeremiah
31:31 …I will
make a new covenant with the house of Israel and with the house of Judah --
… that’s not be like the Old
Covenant.
What’s the Old Covenant? It’s the covenant that God
made with Moses.
What was interesting was when I was doing some
studying in the last few weeks on the High Holy days and studying some of the
different ways and different belief systems within the different sects of
Judaism (orthodox, conservative, reformed and reconstructionists) was that I
saw within the Orthodox structure that they believe that the Mosaic Law was
permanent.
Of course, a question I'd like to ask a rabbi sometime
is: how do you handle this belief that the Mosaic Law was permanent when
Jeremiah 31 says that God says, “I am going to make a New Covenant that’s not
like the Old Covenant.”
Cleary the terminology new and old indicates that that
God intended to replace the covenant given at Mt. Sinai with this latter
covenant. Now that whole idea is picked up and developed in the New Testament
but it's clearly indicated that there's going to be this New Covenant promised
in the Old Testament.
How does all of that relate? Tom asked me a question
right before class that correlated with that covenants are
usually established. The Hebrew word is to cut a covenant with a sacrifice.
That’s when it is established. It is not inaugurated or going into effect at
that time. Inaugurated is a word we work with because we don't believe the New
Covenant has gone into affect yet because it’s with the House of Judah and the
House of Israel. It’s indicated by Israel being completely back in the land and
all of these other things with a Davidic king and Messiah and all of those
things. So that hasn't come into effect yet. But there is a sacrifice that
establishes that particular covenant just as we have in the Old Testament.
So we have to put this within that context of the
Bible. So we ask this question. At the end here he talks about Jesus as the
mediator the New Covenant and that His sacrifice and that's the meaning of the
worst the blood of sprinkling…
NKJ Hebrews
12:24 to Jesus the Mediator of the new
covenant, and to the blood of sprinkling that speaks better things than that of
Abel
Than what of Abel? Than the sacrifice of Abel.
This takes us all the way back into Genesis. So let’s
stop a minute and just try to understand a little bit about what is going on
here in the thinking of the writer of Hebrews. What's he really trying to get
across to us? What's the structure?
Now let me go over a couple things here to help us
think about this. First of all, whenever we approach the Bible, we need to come
at the Bible like we would come to any other book that we study that somehow
the author knew what he was talking about. When you go and you pick up a book,
you go down to the bookstore and you pick up a biography on somebody. You pick
up a good nonfiction work on any particular topic, you expect that the author
knows what he's talking about. You’ve heard good things about the book, which
is why you are purchasing it. Maybe you've heard good things about the author.
He has a good reputation. You believe that he's done good research. He has
written stuff in the past. He’s credentialed. You believe he knows what he's
talking about and so you're going to give him the benefit of the doubt. Now if
you read very far into it and if you are familiar with the topic yourself (if
you have some expertise on the topic), perhaps he may say some things and you
say,” Well wait a minute. I'm not sure I really trust him.”
Maybe some doubts begin to be raised. But we usually
go to any book with this presupposition that we’re going to give the benefit of
the doubt to the author - unless it’s the Bible. When we come to the Bible, we
say, “Oh well. Our presuppositions is that God really can’t objectively reveal
Himself to man; God can't really communicate to us in a way that is clear.” So
we approach the Bible and we say right off the bat that it can’t be what it
claims to be. Well if it can’t be what it claims to be, why are you reading
it? Why are you paying any
attention to it? Oh you don't read it! Oh, that's probably why.
Many people just give it lip service. But if it's not
what it claims to be, why is it read? It has good principles in it. Okay, then
why don’t you go read the Bhagavad Gita or the Book of Mormon or something like
that? They claim to have good principles. No, because there's something
distinct, unique about the Bible.
And, it claims to be the Word of God. Again and again
and again when we read through this we see these statements that “God said.”
Well, either He did or He didn’t. There's no option. “Oh, I thought God said.”
No, that's not really in there. It’s either He did or He didn't. And if He
didn't, then when the writer said, “God said,” then he’s just telling you what
he thought God might have said. Now we’re just off into whoever wrote this
opinion about things and why is his opinion better than anybody else's
opinion.
0
But the claim that we read when we come to the
Scriptures is this is the very revelation (which means unveiling) of God to man
of information that God says that man needs to have in order to know the
ultimate nature of reality so that man can function within creation instead of
being at odds with creation. So it begins by describing that God created the
heavens and the earth and how He created the heavens and the earth and that God
created man distinctly different from all other creatures and man is created in
the image of God and both male and female are equally image bearers. There's no
distinction in terms of one has a little bit more of the image and one has a
little bit less. Genesis 1:26-27 is very clear that man was created in the
image and likeness of God.
NKJ Genesis 1:26 Then God said, "Let Us make
man in Our image…
So the idea of man there is really mankind.
NKJ Genesis 1:27 So God created man in His own image; in the image of God He created him; male and female He
created them.
Now in chapter 2 He places man and the woman (Adam and
Eve) in the garden and He says, “I've given you everything you need.”
See, God’s a good God. He’s given them everything they
need to do what God intends for them to do. But He gives them a test.
He says, “There is one tree that you can’t eat from.
You’ve got thousands of trees that you can eat from. You’ve got all the variety
that you can possibly hope for, but there's one tree you can’t eat from and
that’s the fruit of the Tree of the Knowledge of Good and Evil because in the
day you eat from it you’ll die – not because it’s poisoned, not because
they were allergic to it, not because it was bad for them; but because there was
a test here. And the test is: are you going to take God's word for it or not?
And that's the test we see that runs all the way through Scripture. Are we
going to take God’s word for it or not? In other words, (what was the word I
used when I started?) are we going to believe God?
When God says, “You go down here three blocks and turn
right and go three blocks and turn left at the light, are we going to believe
Him or not? That's the simple test. Do you believe God when He says, “Don't eat
from the fruit of the Tree of the Knowledge of Good and Evil,” or not? And if
you don't believe Him, there are going to be consequences. What God is showing
is the consequences at that time of disbelief because there is no evil in the
universe. It's created perfect. There's no sin in the universe. Man is created
perfect in God's image. He said there's going to be a consequence. God said,
“You’ll die.”
Now Adam didn’t die until he was 930 years old. We
don’t know how old Eve was; but she was probably pretty close to that same age.
Their children lived for hundreds of years. So He's not talking about physical
death in Genesis 2:17. He's talking about a death (a separation) that occurred
spiritually between Adam and God, between Eve and God. There is now this
separation.
How to we understand that? Well, the Bible is a
unified book. It’s written ultimately we believe by God the Holy Spirit who has
inspired all of the authors so that what they write is the truth and they know
what they're talking about. God has revealed it to them. Everything fits
together. So we move from this initial statement about death and the penalty of
death.
Then the next thing we see is that they eat from the
fruit. They disobey God and something happens. Immediately it says they
realized they were naked and ashamed. Then God came to walk in the garden with
them, which He did every day; and they were afraid. They ran and hid and they
took fig leaves and sewed them together to cover up there nakedness. The action
that they took of sewing together these fig leaves is an action that’s taken in
order to try to disguise the fact that something has changed. That something
changed because they disobeyed God. So they try to cover it up through their
own efforts. But their efforts aren’t good enough. As soon as God sees them He
knows what's happened. He starts asking questions to expose what's going on, and not
because God doesn't know what’s happened. He's God. He’s omniscient. He already
knows what’s happened. He knew what would happen before He created them. But He
asks questions in order to get them to admit what has what taken place.
So you know the story how God asks them, “Where are you?”
“Well, we’re here.”
You know. Eve blamed the serpent; Adam blamed Eve and
we have the whole beginning of passing the buck and blaming somebody else for
your own problems. God is the first counselor. He explains their consequences
for these bad decisions. He lays these consequences out which is usually
referred to as the curse in Genesis 3. You have the consequences on the
serpent, the consequences on the woman, and the consequences to Adam. At the
end the text says that He clothed them. God solves the problem that’s created
by sin. They couldn't solve it with their own efforts. God had to do it, and He
does it; He clothes them with animal skins.
Now we don't really know what that says because what
we see when we read through the Bible is that you get certain things told to
you at the beginning in a sort of general way. Later on more and more
information is given which helps us understand why things were done that way;
but God doesn't just do this information dump on the second page of Scripture
and give us a full-blown Doctrine of Sin, Doctrine of Man, and Doctrine of
Salvation. You can’t understand it yet. So He's going to build this
incrementally as He goes through the Scripture.
The first event that we see that happens after that is
that we move forward about twenty, thirty years or so and Adam and Eve have had
several children. The oldest is Cain and the next is Abel. They develop
occupations and they’re laboring within their occupations. Cain is a farmer, a
worker of the field; and Abel is working out with the flocks of sheep and the
cattle.
Now why are they doing that? Why is he doing that?
Have you ever thought about asking that question? Because within the context of
Scripture, he’s not raising them for eating food, which is why we normally raise
sheep and cattle today. They're not meat eaters. That doesn't come into the
text until after the flood and after the event with Noah, unless of course
whoever wrote it is just stupid. But see that's the assumption people will
bring to the text.
“Well, they just didn't think about these things.”
How arrogant can we be that somehow we're smarter than
somebody who lived you know 3,000 years ago that he can’t figure out that
within three pages he's going to completely contradict himself. The point is
that he’s raising sheep because these are the animals that are used for
sacrifices that have been taught implicitly. It is implied in the text when God
clothes them with animal skins. I mean there are all kinds of things that go on
as I've explained before that God had to teach them when He clothes them with
animal skins. He had to teach them how to kill the animal. He has to teach them
how to skin the animal, how to prepare the hides, how to treat them so that
they don't become hard and brittle but they're soft and supple and can be used
for clothes; all those things. So God is giving them
all kinds of information.
Now we get to this situation where Cain comes and he
brings the results of his own work, his own effort. He brings that to God, all
this beautiful produce.
“This is my sacrifice.”
God doesn't accept it. Why? Because,
God doesn't accept man’s works, man’s efforts. It just isn’t good enough
for God. It’s got to be done God’s way.
God has a right to say, “It’s my way or the
highway.”
All the way through the Old Testament we see these
examples of exclusivity. Modern man has a real problem with Christianity
because Christianity says there’s only one way to God. There aren’t hundreds of
ways to God; there’s only one way to God.
But you read in the Old Testament God says, “Cain,
your way is not My way. You brought your fruit. It's
great. It's good. It’s going to keep you healthy. You did a great job. You’re a great farmer, but I don't
accept it.”
He accepts Abel’s sacrifice because Abel follows the
plan. He does what God says to do. He brings a sacrifice.
Let's stop and think about this. Can a sacrificial
animal - a lamb or a goat or later on a bull – really take away the
problem of sin? It’s a substitutionary thing. As we looked at how these
sacrifices are developed, what happened was that man would put his hand upon
the animal and recite his sins. The picture there is that his guilt (his sin)
is transferred to the animal and then the animal pays the penalty. It doesn’t
seem very fair, does it? Not very good for the lamb.
But God's teaching something.
It's not a pleasant thing to take a lamb in this kind
of situation. It’s about a year old and one that you've raised. Now we're going
to take this lamb and you’re going to lay it upon the altar. You're going to
take out your knife; and you're going to cut its throat so that it bleeds to
death. But it's teaching something. We have to think about this from the
perspective of the Bible, that God is saying, “I've got to start teaching you
about what really happened in Genesis 2 with the sin and when Genesis 3 that
Adam and Eve sinned, that there is a really serious penalty here.” But it's a
spiritual penalty and because you can’t see it, taste it, touch it, feel it;
you can’t quantify it. It is really difficult for people to understand the
significance and the seriousness of it. So here you have a great object lesson
and you've got this bleeding trusting looking doe-eyed lamb that you’ve got to
kill.
That really hit home with me. It was several years ago
when we took our first trip to Israel and we went to the south gate of the
Temple Mount. There's an exhibit there that has a great orientation to the
history of Israel and the history of all the things that took place on the
Temple Mount. They showed this wonderful eight or ten-minute film that they did
about what it was like for someone coming from a small village outside of
Jerusalem to come to Jerusalem and bring their sacrifice. There is this man
walking along and he's walking up the steps to the temple carrying this year
old lamb in his arms. The camera just zoomed right in on the face of that lamb.
You just see these innocent eyes. All the sudden all these things that are
taught in the Scriptures just had a new level of reality. He has to take this
animal and personally sacrifice it. By the time you get into the second temple
you didn’t do it personally, but early on they did that personally. So there’s
this sacrifice that takes place.
Now it’s not a very complex sacrificial system there
with Abel, but it gets the point across.
God says, “If you do what I tell you to do, then you
will learn the principle that there has to be a payment for sin. Sin is
terrible. You can’t do it on your own. You can’t go out and work it off like
Cain tried to do. You can only do it the way I tell you to do it which is what
Abel did.”
This is why Abel is listed early in Hebrews 11 as the
first example in verse 4 of faith.
NKJ Hebrews 11:4 By faith Abel offered to God a more excellent
sacrifice than Cain, through which he obtained witness that he was righteous,
God testifying of his gifts; and through it he being dead still speaks.
Why was it more acceptable? Because it was the
sacrifice God said to bring.
You know, when I was a kid, and I understand this
better now that I am an adult; I understand things about budgets and money and
a lot of other things like that. My folks grew up and dealt a lot and lived in
the Depression. When my dad was 7 years old he and his mother were picking
cotton in the cotton fields in the high stake plains of Texas outside of
Lubbock. When I was a kid, I would say, “You know, I would really like a
bicycle,” or this thing or that thing or whatever is was. I would look a
certain thing, not necessarily really expensive; but it was, “Okay, I want
this. This is what I would like to have.” And I would get brand X every time.
Even when I was an adult and my parents had money, I always ended up getting
brand X. So when I was an adult I just always throw it away and go buy what I
wanted because it had the features and it have the
quality and everything else that I wanted. But that is the way God is.
“Why when I tell you to do A, B and C; you do X, Y,
and Z? X ,Y,
and Z doesn't cut it. A, B and C does. I just want you to trust Me and do what I tell you to do.”
That’s the same lesson that we have in Genesis 2. Just
don't eat from the fruit of the Tree of the Knowledge of Good and Evil. He disobeyed Me. Okay, there are
consequences. So we have the sacrifice.
Then as you go through time we end up with Noah gets
on the Ark, and we have the flood. He comes off the Ark and he has clean
animals, those which would be worthy for sacrifice.
There are 7 – three pair and an extra. Why does he have the extra? For a sacrifice. Why does he carry three pair of clean
animals and only two of the unclean? Because you have to
propagate more of the clean animals because these are worthy of sacrifice.
You have a little more information given about sacrifices; and there's another
dimension added to these sacrifices. When Noah get off the Ark and you have to
sacrifices explained there in Genesis 9 when the covenant with Noah is made.
The sign of that covenant is the rainbow indicating God’s promise that He will
never destroy the earth again by water. At that time He institutes capital
punishment and He authorizes man to start eating meat because things changed in
the environment between the pre-flood environment and the post-flood
environment.
Then we go down through time a little bit more and we
come to Abraham and God's call of Abraham. God promises Abraham: “I'm going to
give you a son, and it is through that son that your seed will be named. Do you
believe that, Abraham?” That’s just a simple promise; do you believe that? And
Abraham believes it like the guy who truly believes it when you go driving down
to the Galleria.
“How do I get to the Galleria?”Ask somebody. They give
you directions. You believe it but then half way there you say, “I think it's
this way,” and you go the other way.
You believed him at first, but then you didn't carry
it out. Those are two different issues. That is kind of what's happening with
Abraham. He believes God; but then years go by and there's no kid.
“God, what about Eleazar my servant?”
Or Sarah comes to him and says, “I’ve got another
idea. Instead of us trying to make babies, we’re too old; go see Hagar my
handmaiden.”
He tried that and that bollixed things up. We still
deal with the problems of that with the Arab Israeli conflict that still goes
on.
Then finally Abraham got it.
“God really is going to do it; and He’s going to do it
through us even though Sarah is 90 and I’m 100. God is going to regenerate our
bodies so that we can have a baby.”
And God does that. You talk to an OBGYN about what had
to happen to Sarah for her to carry a baby at that age and the rejuvenation of
the uterus and the skin so that it would stretch (elasticity) there and all
these other things that go with it. It is a phenomenal thing.
But what is God showing? He's showing once again, “I
can bring life where there is death.” That’s what God is about.
“You do it my way there is blessing; if you don't do
it My way there's cursing.”
Then we come to the Exodus and God brings the
descendants of Abraham out of Egypt. God’s going to give them a much more
complex sacrificial system. Why?
Because by this time you’ve had 3,000 or so of lessons about sacrifice, sacrifice,
sacrifice, substitutions that are always emphasized. But now we have to
recognize the problem of sin is really a little more complex than you've seen
before. There are different dimensions to this, so we're going to have
different kinds of sacrifices to sort of illustrate the different dimensions of
the solutions to the sin problem. It is not just purely substitutionary. There's
forgiveness related to it. There is reconciliation related to it. There’s peace
related to it. There's joy related, all of these things. So you have burnt
offerings and meal offerings and fellowship offerings and sin offerings and
trespass offerings. That's why you have all that covered the first part of
Leviticus.
That kind of brings us up to where we are at the
beginning of this section in verse 18 talking about coming to Mount Sinai.
We’ve walked our way through the background. Now all
of a sudden what happens at Mount Sinai begins to make sense. Mount Sinai
doesn't happen in a vacuum.
NKJ Hebrews
12:18 For you
have not come to the mountain that may be touched and that burned with fire,
and to blackness and darkness and tempest,
He is talking about what happened when the Israelites
came to Mt. Sinai.
Now let’s go back and see why did Mount Sinai occur
and what's God trying to teach these recently freed slaves in that event. Well,
the first thing that God had instructed Moses is that there is a special
position that Israel occupies in God’s thoughts and God’s plan.
NKJ Exodus 4:22 "Then you shall say to Pharaoh, 'Thus says the LORD: "Israel is My son, My firstborn.
Now if you have been a parent or child then you
understand this process. There is a birth event and there is a life event that
takes place when the birth is over with. There's the development of ongoing
life. What we see in the history of the nation Israel is that there is a birth
event that takes place in the Exodus event itself. The labor pains would be
analogous to the 10 plagues. With the 10th plague and the death of
the firstborn among the Egyptians, then Israel is let go. They have been
slaves; now they're freed. They are redeemed is the word that is used. This is
a picture of their deliverance from slavery.
NKJ Exodus 6:6 "Therefore say to the children of Israel: 'I am the LORD;
It’s very clear. This isn’t Moses’ idea. There is
something greater, something beyond Moses; something
beyond the creation that is instructing.
I will bring you out from under the
burdens of the Egyptians, I will rescue you from their bondage, and I will
redeem you with an outstretched arm and with great judgments.
Now notice these words that are used bringing out
rescue from bondage or deliverance and redemption. These are key words that are
later applied to a broader sense of salvation; but they are grounded in a
historical event because God is giving not only the descendants of Abraham, Isaac
and Jacob an object lesson. He's giving us an object lesson to understand what
this transaction is that occurs and what we often call salvation.
Then after the Exodus event, after they’ve crossed the
Red Sea, which is when they moved from slavery in Egypt and they're out. Now
it’s a different reality. Now they’re free; they’re a nation. They haven’t
gotten to their land yet; but they are a nation of people.
NKJ Exodus 15:13 You in Your mercy have led
forth The people whom You have redeemed;
The redemption party is over with.
You have guided them in Your strength To Your holy
habitation.
The holy habitation is Mt. Sinai, somewhere on the
Sinai Peninsula. Usually the traditional view is it’s Jabal Musa down on the extreme southern tip, but most Bible
scholars really doubt that. It just doesn't fit the travel days that are given
in the Bible. It is probably located more to the center part of the Sinai
Peninsula, a little more to the northeast.
Now there’s going to be a new system that is going to
be given. They’re going to be given a sacrificial system related to the
Tabernacle. This is going to be described in Exodus 19. So I want you to turn
to Exodus 19. As we go through Exodus 19, I’m going to relate this back to what
we’ve seen in Hebrews. Exodus 19 tells us what happened when the Israelites came
to Mt. Sinai.
NKJ Exodus 19:1 In the third month
On the third new moon - that would be three months.
after the children of Israel had gone out of the land of
Egypt, on the same day, they came to the Wilderness of Sinai.
That gives us a little bit of a travel schedule. It
wasn’t a full third month because halfway through the first month was when they
had the first Passover, on the 15th of Nisan. So it's about a little
over two and a half months. They've gone out of the land of Egypt. Now we know
from caravan records and other travel records and diaries that most caravans
moved at a rate of about 8 to 10 miles a day. Now if you’ve got two and a half
million people that you’re taking through the wilderness here; and they're not
going to quite make eight to ten miles a day. So they're going to make around
five to six miles a day. So you can pretty tell that they're not going to get
very far. They've been at this for about 70 days or so. Then they’ve gone maybe
250 to 300 miles at best. That would get them across or a little bit further
across the Sinai than toward the land than down south. So we’re told they set
out from Rephidim.
NKJ Exodus 19:2 For they had departed from
Rephidim, had come to the Wilderness
of Sinai, and camped in the wilderness. So Israel camped there before the
mountain.
NKJ Exodus 19:3 And Moses went up to God, and the LORD called to him from the
mountain, saying, "Thus you shall say to the house of Jacob, and tell the
children of Israel:
Moses is going to go up on the mountain where God is
going to meet with him. God calls out to him and says, “I’m going to give you
some instructions for the House of Jacob and the House of Israel. You’re going
to go back down and tell everybody what is going to take place, and this is
extremely serious.”
NKJ Exodus 19:4 'You have seen what I did to
the Egyptians,
…and all the plagues. They
have had experiential and empirical demonstration of God's power. This is not
somebody to be handled lightly.
and how I bore
you on eagles' wings and brought you to Myself.
NKJ Exodus 19:5 'Now therefore, if you will indeed obey My voice and keep My covenant,
…which He is getting ready to
give them.
then you shall be a special treasure to Me above all
people; for all the earth is Mine.
The ESV translates this “My treasured possession.” The
Hebrew word here is cedullah
which indicates a special possession, a special treasure; something
that is unique and valued by its owner. This identifies Israel. Later on in
Zechariah, Zechariah says that the Jews “are the apple
of My eye.”
NKJ Zechariah
2:8 …you touches the apple of His eye.
“Whoever harms
them, harms the apple of My eye.”
This hasn’t changed. This is why the Jews have been
set apart by God as a special and unique people from the Abrahamic Covenant.
These are a special treasure.
NKJ Exodus 19:5 then you shall be a special treasure to Me above all people; for all the earth is Mine.
God is asserting His authority and sovereignty.
“I run things. It’s My way or
the highway. And My way is that I've chosen this people and they're the ones
through whom I'm going to deliver My revelation and salvation. So I have chosen
them above all the other people.”
Psalm 135:4 reiterates the same idea.
NKJ Psalm 135:4 For the LORD has chosen Jacob for Himself, Israel for His special
treasure.
NKJ Exodus 19:6 'And you shall be to Me a
kingdom of priests and a holy nation.' These are the words which you shall speak to the children of
Israel."
Now “holy” doesn't mean morally pure and upright.
That’s how most people think of “holy” or somebody who's extremely pious. The
word holy from the Hebrew word for qodesh
indicates something set apart for a purpose. The vessels in the Temple were “qodesh.” They were holy; they were set
apart for the use of God. But a vessel, a pot, a golden candlestick can’t be
morally right or wrong. It’s metal. There’s no morality involved. It’s set
apart for the service of God.
God called out Israel to be set apart to Him. As a
nation they would stand in relation to the rest of the nations as a priest. In
the same way that the tribe of Levi would produce a priest in which stand in
the stead for the rest of the tribes before God, the nation of Israel would be
the priest nation in relationship to the rest of the nations (the Gentiles.)
NKJ Exodus 19:6 'And you shall be to Me a
kingdom of priests and a holy nation.' These are the words which you shall speak to the children of
Israel."
So as a nation, their deliverance (their
identification) with God takes place at the Exodus event. Now that they've been
called out as a special people, God is then going to tell them how He wants
them to live. Those are two different issues. Becoming a special people is one
thing; living like one is something else. So he's going to give them the Mosaic
Law on Sinai.
Now look at what happens associated with that. He
appears to them and He tells Moses to go down and to organize the people and
give them instructions on how they are to approach God because this isn't just
a normal thing. It has to be done according to God’s regulation. You can’t just
go walking up on the mountain because God’s up there. There are problems with
that.
NKJ Exodus 19:7 So Moses came and called for the elders of the people,
and laid before them all these words which the LORD
commanded him.
NKJ Exodus 19:8 Then all the people answered together and said,
"All that the LORD has spoken we will do." So Moses brought back the
words of the people to the LORD.
“Okay, whatever God told you to do, we're going to do.
He has delivered us. We're going to obey Him.”
NKJ Exodus 19:9 And the LORD said to Moses, "Behold, I come to
you in the thick cloud, that the people may hear when I speak with you, and
believe you forever." So Moses told the words of the people to the LORD.
God is going to come out as a thick cloud. The word
that is used that the rabbis coined after the end of the Old Testament was shekinah. That is
the dwelling of God. We think of it as something brilliant and glorious. It is
not. It hid the presence of God. It's a thick dark cloud that settled down on
Sinai so the people couldn't see God and would hide His presence.
Then Moses described the people. God gives him the
instructions. He says:
NKJ Exodus 19:10
Then the LORD said to Moses,
"Go to the people and consecrate them today and tomorrow, and let them
wash their clothes.
So this is done symbolically. You wash all their
clothes. That is a physical act that is to depict the importance of cleansing
from sin.
NKJ Exodus 19:11
"And let them be ready for the
third day. For on the third day the LORD will come down upon Mount Sinai in the
sight of all the people.
You’re going to set limits there. They can’t just run
up on Mt. Sinai. You’re going to build a fence around the bottom so that they
can’t get past it because if they do they’re going to die. There are
consequences to disobeying God. God sets the rules. We've seen this pattern
again and again and again from Genesis 1, again with the Noahic flood, again
with Abraham and again with and still with Moses. God sets the rules.
NKJ Exodus 19:16
Then it came to pass on the third
day, in the morning, that there were thunderings and lightnings, and a thick
cloud on the mountain; and the sound of the trumpet was very loud, so that all
the people who were in the camp
trembled.
This is fearful. They’re scared. Deuteronomy says
Moses was even more scared. There's terror among the people here as God is
descending on Sinai.
NKJ Exodus 19:18
Now Mount Sinai was completely in smoke, because the LORD descended upon it in
fire. Its smoke ascended like the smoke of a furnace, and the whole mountain
quaked greatly.
It shuttered - an earthquake type of situation.
NKJ Exodus 19:19
And when the blast of the trumpet
sounded long and became louder and louder, Moses spoke, and God answered him by
voice.
God answered him in thunder.
NKJ Exodus 19:20
Then the LORD came down upon Mount
Sinai, on the top of the mountain. And the LORD called Moses to the top of the
mountain, and Moses went up.
21 And the LORD
said to Moses, "Go down and warn the people, lest they break through to
gaze at the LORD, and many of them perish.
22 "Also let the priests who come near the LORD consecrate
themselves, lest the LORD break out against them."
23 But Moses said to the LORD, "The people cannot come up to Mount
Sinai; for You warned us, saying, 'Set bounds around
the mountain and consecrate it.'
NKJ Exodus 19:25
So Moses went down to the people and
spoke to them.
They go down, and God speaks to all the people. When
God speaks, it’s objective. Moses isn’t hearing this in his head. Aaron’s not
hearing this in his head. The people aren’t hearing it in their heads. This is
objective revelation. If they had turned on a recorder or a video recorder or
anything like that they would have recorded the voice and the presence of God.
This has objective reality. It is not just something they made up along the
way. If they made it up, who cares? If it has objective reality; then it’s
significant. And it has objective reality and God revealed the law. But it's a
scary thing. That's the point that the writer of Hebrews is saying in Hebrews
12.
Now let's go back and pick of the description in
Hebrews 12; and then we’ll close out.
NKJ Hebrews
12:18 For you have not come
This is a contrast.
to the mountain that may be touched and that burned with
fire, and to blackness and darkness and tempest,
That’s what was happening on Sinai.
NKJ Hebrews
12:19 and the sound of a trumpet and the
voice of words, so that those who heard it
begged that the word should not be spoken to them anymore.
That is what happens.
After He gave the Ten Commandments, people said, “Oh
no. This is too much for us. We can't stand the voice of God. It scares us to
death. Moses, you just go up there, write it down and bring it back. But don't
make us listen to God anymore. It scares us to the very core of our being.”
Why? Because, they're aware just like Isaiah in Isaiah
6 when he is in the presence of God. He realizes he's a sinner. There's nothing
he can do about it. He's right there in the presence of God and God's the one
who purifies him. He can’t do it himself.
NKJ Hebrews
12:20 (For they could not endure what was
commanded: "And if so much as a beast touches the mountain, it shall be
stoned or shot with an arrow."
NKJ Hebrews
12:21 And so terrifying was the sight that Moses said, "I am exceedingly afraid and
trembling.")
That is in Deuteronomy 9:19. That
is the contrast. The contrast is, this is what God had planned. It’s temporary.
It was the Old Covenant, but there's a New Covenant. The New Covenant has a
different reality. The Old Covenant represented terror; the New Covenant
represents the glory of God, and that is what we’ll focus on in the next three
verses when we come back next week.
Let’s bow our heads in closing prayer.