Hebrews 9

Study Guide 158: Hebrews 9-10 JESUS, THE PERFECT SACRIFICE Overview The sacrificial system was a vital element in Old Testament faith. The Mosaic Law code established standards which, while shaping the lifestyle of Israel, no individual could live up to. And anyone who fell short, in even one point (James 2:10-11), was guilty of sin. Yet God made provision for sinners. With the Law, God gave Moses the pattern for building a tabernacle, and established a sacrificial system. A sinner could bring a required blood sacrifice, have his sins covered, and so approach God. The one way into the tabernacle — the only door to the courtyard of the place of meeting with God — opened onto the altar of sacrifice. There was no other way for a sinner to approach God. Only blood on the altar could cover human sin. The writer of the Book of Hebrews argued that the Old Testament sacrifices spoke of Jesus, the perfect Sacrifice, who has done what animal sacrifices could never accomplish. Jesus has actually perfected the sinner washed in His blood, and made the sinner holy in God’ s sight! There is no need for repeated sacrifices, for by His one sacrifice on Calvary Jesus has fully met our need, freeing us completely from sin, guilt, and shame. Why is this teaching so important to believers today? Because, when we understand just what Jesus has done for us, we find our conscience cleansed and experience release from our bondage to past failures. And we have hope that we will live a new and holy life.

Commentary There’ s something almost soft (too soft?) in the tone of the previous four chapters of Hebrews. It’ s almost as if, in emphasizing the compassion of Jesus our High Priest, the writer is saying, “ Don’ t let sin bother you. It’ s all right with God.” After all, the promise of sympathy, the guarantee of access, the assurance of mercy — all these seem to indicate indifference to something we are sure the holy God must care about deeply. How can God deal so gently with those of His family who resist His voice and rebel against Him? In fact, God is not being soft. Or indifferent. But to see what He is saying, and to grasp its impact, we need to understand the difference between shame and guilt.

Shame and Guilt Let’ s suppose a person cheats on his income tax returns by misrepresenting income and expenses. Let’ s further suppose the fraud is discovered, and we’ re listening in on an interview between the individual and an Internal Revenue agent: “ OK, I guess you’ ve got me.” “ Yes, Mr. Anderson. I’ m afraid it’ s all pretty clear.” “ Well, you can’ t blame me for trying. I suppose everybody gives themselves the benefit of the doubt.” “ I think you’ ve gone beyond that. This is a pretty clear case of fraud, and we’ re thinking of prosecuting you.” “ Now wait a minute! I’ ll pay the tax you say I owe, and the penalty too. But you can’ t prove I didn’ t just make an honest mistake.” “ I think we can prove fraud, Mr. Anderson. And it’ s very possible that we’ ll try.” “ Please. I won’ t try to talk you out of it. But — well, will my children have to know?” Notice the three different evaluations of the same act. And the three possible responses. Guilt. Mr. Anderson committed fraud. He was guilty of breaking the law. No matter how he felt about himself or his actions, the objective guilt remained. Guilt feelings. This is the personal sense of guilt Mr. Anderson might well feel, but apparently did not. Instead, he justified his actions: “ Everybody gives themselves the benefit of the doubt.” Shame. No matter how Mr. Anderson may justify his action, the question, “ Will my children have to know?” shows more was involved than guilt and guilt feelings. There was also shame, that agonizing worry about what other people would think. We need to distinguish between each of these. Guilt speaks of the objective blame that has accrued through a specific act, and that merits punishment. Guilt feelings focus on how a person feels about himself. Shame springs from fear of others’ disgust, disappointment, or ridicule once they know. In our society we concentrate almost entirely on guilt feelings. Strikingly, the Bible seldom speaks of them. The focus in Scripture is on guilt as an objective reality. But today much Gospel preaching promises release from felt guilt through faith in Christ. Sometimes missionaries, moving into another culture, begin by proclaiming freedom from guilt feelings and are stunned that no one seems concerned. As they learn more about the culture, they discover that the deep-felt need there relates to shame. To be exposed in the eyes of others — there is the terror. In shame cultures the Gospel presentation may well shift from the emphasis given in guilt cultures. And if it does, we find that Scripture presents Jesus as the answer for shame as well as guilt. See, I lay a stone in Zion, a chosen and precious Cornerstone, and the one who trusts in Him will never be put to shame. Isaiah 28:16, author’ s paraphrase The Hebrew culture was distinct in that both guilt and shame were understood. And in Jesus, God promises to these believing Hebrews the one remedy that speaks to all our needs. In Jesus, God provides release from guilt, guilt feelings, and from shame as well! This is the answer to the uncomfortable feeling that perhaps our compassionate High Priest, revealed in Hebrews 5-8, shows too little concern for holiness. The picture of Jesus holding open the door, and inviting us to come to God relates specifically to shame. Our failure to respond to God’ s voice drives us to hide ourselves from Him. We cannot face God, knowing that He knows. But in the High Priest, we discover that God does not condemn or ridicule. In His eyes, we remain precious and respected. Jesus knows the weakness of our flesh: He understands, and His response is one of sympathy. This is how God deals with our shame. But how does He deal with our guilt and with our guilt feelings? The answer to this question is found in Hebrews 9:1-28 and Hebrews 10:1-39. LINK TO LIFE: YOUTH / ADULT Help your group distinguish between guilt, guilt feelings, and shame. Tape the dialogue between the tax examiner and Mr. Anderson to play to your group. Ask them to analyze Anderson’ s responses and tell how he feels about his tax fraud. Lead the discussion into a comparison between guilt and guilt feelings and shame. How are these related? How do they differ? Ask your group to come up with several specific illustrations of each. Finally, put the chart (below) on the chalkboard to clarify the thrust of the chapters you will study this session.

Observations on the Text: Hebrews 9-10 The earthly tabernacle (Hebrews 9:1-10). The writer immediately launched his readers into the argument. The Old Testament system included a sanctuary carefully designed by God. The inner sanctuary, representing the very presence of God, was entered only by the high priest. Even then, he entered only once a year and always carried the blood of a sacrifice he had offered “ for himself and for the sins the people had committed” (Hebrews 9:7). The veil, which covered the inner sanctuary at all times and was pulled aside only briefly for the animal sacrifice, was God’ s visual aid, a reminder that the door to God was not yet thrown open. In the same way, it was clear that the repeated sacrifices, which never succeeded in removing the veil, “ were not able to clear the conscience of the worshiper” (Hebrews 9:9). Sins were merely “ covered.” This is the meaning of the Hebrew word kaphar — “ atonement.” But sin had not been removed, and so the guilt remained. I read in the newspaper about a woman who lost both kidneys to disease. For eight months she had lived on a dialysis machine. Pumped through the machine, her blood was kept clean of impurities. The machine took the place of kidneys temporarily. The article went on to tell how she had been disappointed three times as donor kidneys were thought available for transplants, then refused. The transplant was her real hope. She only used the machine until real kidneys became available. It was like this with the Old Testament saints. The sacrifices, like the dialysis machine, kept them going. But the real hope for life was that someday a cure could be found. Someday transplanted life might deal with the sickness from within. And until then, the repeated sacrifices only reminded Israel of how sick with sin they really were. Then Jesus came to effect the cure. He came to deal with the poison of sin from within, not to cover it but to cleanse from it. Jesus, the true Sacrifice to which all the animal sacrifices had pointed, in one unique act, perfected forever those of us set apart to God by His death. An interesting phrase in Hebrews 10:1-39 helps us get a better glimpse of what God is trying to communicate to us. “ In practice, however, the sacrifices amounted to an annual reminder of sins” (Hebrews 10:3, PH). Rather than removing the sense of being sinners and guilty in God’ s sight, the Old Testament sacrifices reminded men of their helpless and guilty state. How? In the same way that every time that kidney patient came to a dialysis machine to take another treatment she was reminded that she was ill. The machine that saved her life was a constant reminder of how near death was! Jesus has come. The cure has been effected! And you and I are to be overwhelmed with a joyous sense of being well!Christ’ s blood (Hebrews 9:11-15). Then the writer contrasted the old system with Christ. As High Priest, Jesus:

Enterednot the earthly sanctuarybut heaven. Offerednot the blood of animalsbut His own blood. Obtainednot temporary coveringbut eternal redemption for us.As a result, Jesus has succeeded in cleansing our consciences from those acts that led to death “ so that we may serve the living God” (Hebrews 9:14). Jesus’ death was to set us free from sin and guilt — totally free! One sacrifice (Hebrews 9:16-28). Now the writer turned to one of those typically Jewish arguments understood by the Hebrew Christians. Why death? Because inheritance (see Hebrews 9:15) comes only after the death of a benefactor. So our inheritance in Christ came after — and through — His death. But more than that, death has always been associated with cleansing. The Old Testament in fact “ requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness” (Hebrews 9:22). It was sufficient that the earthly sanctuary, which copied heavenly realities, be cleansed with animal sacrifices. But heaven itself demanded a higher sacrifice. And so the writer concluded that “ now He [Christ] has appeared once for all at the end of the ages to do away with sin by the sacrifice of Himself” (Hebrews 9:26). By a single, sufficient sacrifice, Jesus has done what all the old repeated sacrifices could never accomplish. Sacrificed once, He took away the sins of His people. Once for all (Hebrews 10:1-10). This is a theme the writer wished to stress. Endlessly repeated sacrifices could never take away sins. In fact, their repetition was a reminder of guilt! If guilt were truly gone, there would have been no need for an annual sacrifice. But now Jesus has offered a single sacrifice, and “ we have been made holy through the sacrifice of the body of Jesus Christ once for all” (Hebrews 10:10). Completeness (Hebrews 10:11-18). In summing up, the writer made perfectly clear how completely Jesus has dealt with sin and guilt. By that one sacrifice “ He has made perfect forever those who are being made holy” (Hebrews 10:14). Sins are remembered no more. With forgiveness extended, “ there is no longer any sacrifice for sin” (Hebrews 10:18). We have been cleansed. Hope of forgiveness (Hebrews 10:19-25). Now comes another of those familiar digressions. Let us draw near to God, realizing that shame and guilt have been taken away by our great High Priest. Cleansed from a guilty conscience, we hold on to the hope forgiveness brings. Indeed, we now concentrate on “ how we may spur one another on toward love and good deeds” (Hebrews 10:24). With this cleansing, we are free to concentrate on living together for God. God’ s dealings with His people (Hebrews 10:26-39). A reaction almost always follows such a definite proclamation of forgiveness. Will the promise of forgiveness stimulate a believer to live carelessly? After all — if we’ re forgiven anyway. . . . This reaction misunderstands many dynamics of the Christian life. Fear will not motivate us to respond to God. It is love and an awareness of who we are in Christ that frees us to hope. And it is God’ s power within our new lives that enables us to respond. But there are always some who misunderstand. Even some believers. And so the writer pens a warning. If there is deliberate, continuous sin, we do not benefit from Christ’ s sacrifice. Instead of freedom we find judgment — and that judgment is severe. The blood of Christ is not to be trampled underfoot, as though it were associated with unholiness. God “ will judge His people” (Hebrews 10:30), and under that judgment, we will know the terror roused by an angry Father. But note — God is still dealing with His people. He acts, because the proclamation of full forgiveness is not meant as a license for sin. The message of forgiveness is intended to lead us into a life of holiness! We are to keep on living God’ s way and find the same kind of holiness Paul described in Ephesians and Colossians. “ You stood side by side” with those who were persecuted. “ You sympathized with those in prison and joyfully accepted the confiscation of your property” (Hebrews 10:33-34). Confidence in God must not be thrown away because of difficulties in our lives. Holding fast to God and doing His will, “ you will receive what He has promised” (Hebrews 10:36). The holiness the writer speaks of is ours in Christ, something each of us will experience in our own daily lives. LINK TO LIFE: YOUTH / ADULT Ask each group member to read through Hebrews 9-10 quickly and underline any teachings that relate to shame, guilt, or guilt feelings. Compare findings and share any questions or insights group members may have. Then focus on the five critical issues discussed next.

Jesus Deals with Sin An act of sin …generates:Jesus deals with sin asproviding ShameHigh Priest (compassionate)Access (Hebrews 5-8) GuiltHigh Priest and blood sacrificeForgiveness (Hebrews 9-10) Guilt feelingsHigh Priest and blood sacrificeCleansing (Hebrews 9-10) Holiness Now? Looking back over these two chapters, we find some amazing statements. Jesus “ obtained eternal redemption” for us (Hebrews 9:12). Jesus cleansed “ our consciences from acts that lead to death, so that we may serve the living God” (Hebrews 9:14). God has made us “ holy through the sacrifice of the body of Jesus Christ once for all” (Hebrews 10:10). Jesus by His one sacrifice “ has made perfect forever those who are being made holy” (Hebrews 10:14). “ Their sins and lawless acts I will remember no more” (Hebrews 10:12). All of this, argues the writer, cleanses us from a guilty conscience (Hebrews 10:22) and frees us to draw near to God and live in hope. There is no equivocation in these statements. No “ ifs.” No carrot-and-stick approach to life, holding out promises for performance of God’ s will and threatening condemnation should we fail to heed His voice. Instead there is a promise and the firm conviction that with our consciences cleansed we will “ serve the living God.” What are the “ acts that lead to death,” and how do they affect our consciences so that we cannot serve God? Guilt and forgiveness. In our day the meaning of the word “ guilt” has shifted in the minds of most people from a biblical to a nonbiblical sense. We tend to use the word in the sense of “ guilt feelings.” The sense of being guilty or unclean is generally what we mean when “ guilt” is used in print or conversation. But this sense of guilt feelings is never found in the Bible. There the word “ guilt” means actual guilt incurred by acts of sin. Actually, the word “ guilt” appears seldom in the Scripture. There are only 6 occurrences in the New Testament and 16 in the Old. Instead the emphasis in Scripture is on forgiveness: 60 times the New Testament speaks of forgiveness, and the Old Testament many times more. Forgiveness in the Bible is never seen as “ passing over” guilt. The root meaning of both Hebrew and Greek words for forgiveness is “ send away.” God deals with guilt by sending off sin, not by overlooking it. With forgiveness, the source and cause of “ guilt feelings” is removed, for the sin and guilt are gone. Holiness. When we realize that our sins are truly gone, and will not be remembered against us, God’ s Spirit works in our consciences to cleanse and free us. Conscience is that faculty which not only evaluates acts morally, but which looks backward and evaluates past actions. The Greeks saw conscience in a very negative light, as the accuser of mankind. In reminding of past failures it tormented men and women. The memory of the acts stored there lead to death in that they are chains: they bind us to an awareness of our inadequacies and weaknesses. They remind us of patterns of failure that have become part of our personalities. In this way, by shaping our sense of who we are, conscience robs us of our freedom to risk obeying God, by robbing us of our faith in His ability to change us. And then Christ’ s good word comes to us, affirming forgiveness. The acts stored up in our consciences, the past failures and sins that bind us, are sent away. God remembers them no more — and we too are to forget our past! Instead of looking backward we are to look ahead! Rather than heeding conscience’ s message that we are sinners, we are to heed Jesus’ message that we are now holy! And, convinced that Jesus truly has changed us, we have faith enough to step out and to obey, acting as a holy people would act. It is this that the writer of Hebrews teaches. As long as our consciences were archives of failure, its reminder of our sin programmed us for death. Cleansed, our minds and hearts filled with a sense of holiness, we are now filled by God with that confidence and faith which lead us to actively serve Him. God wants us to respond to Him, stepping out in joyful obedience. But He knows that a sense of guilt and shame will block responsiveness, not encourage it! Feelings of guilt and shame focus our attention on ourselves and not on God, from whom our strength must come. Feelings of guilt and shame make us hesitate; we dare not risk the burden of still more. A sense of guilt and shame blocks the flow of love which is the key motivation in the Christian’ s life. God does not seek to make us respond to Him. Instead He sets us free and invites us to shake off our past failures, and step out to experience liberty. As a basis for this freedom — to assure us of our acceptance even if we should fail — God clearly announces the great realities. Jesus has once and for all dealt with sin. With sin forgiven, both guilt and shame loose their grip. God is not ashamed of you. God does not condemn you as guilty. Because of what Jesus has done as our High Priest, God views you and me as perfect forever. In God’ s eyes, we are holy. And in proclaiming freedom God undertakes to make our experience of holiness coincide with who we are in Jesus, His Son.

Teaching Guide Prepare You may wish to check some of the references to Old Testament practices in a good verse-by-verse commentary.

Explore Play a tape recording of the imaginary conversation between a tax payer and tax collector. Move on to discuss your group members’ experiences with guilt, guilt feelings, and shame. See “ link-to-life” above.

Expand

1. Have your group members in pairs read quickly through Hebrews 9:1-28 and Hebrews 10:1-39 to answer the following questions: (a) Hebrews 10:1-4 shows that the Old Testament system for dealing with guilt was inadequate and frustrating. How? (b) Hebrews 10:5-10 explain the purpose Jesus came to accomplish. What was it? (c) Hebrews 10:11-18 explain the implication of repeating the Old Testament sacrifices. What was it? What is the meaning of Jesus’ one sacrifice? (d) In view of Jesus’ one sacrifice, how are we to see ourselves? (Hebrews 10:19-22) How are we to respond to others? (Hebrews 10:23-25)
2. Or develop a chart which you all work on together. In one column list “ what Jesus has done.” In the other “ what it means for us.” Then work through Hebrews 9:1-28 and Hebrews 10:1-39 filling in the chart, and supplementing members’ insights from the commentary.

Apply Ask your group members to visualize every past sin and failure totally forgotten, by God and by themselves and by others. then share: “ How does this vision affect your feelings about God? About yourselves? About your future? About your past?” After sharing, affirm to your group members that, on the authority of Scripture, their sins are forgiven and forgotten by God. Now each can step out to live as a totally new person in Christ.