The book of Hebrews is a book filled with theological significance. Although we do not know who wrote the book, we do know why it was written. The book was written to address the particular concerns of the great number of Jewish or Hebrew converts who had heard the gospel message and embraced Jesus as Lord and Savior. Apparently, many of these converts were shaky in their new-found faith. They were uncertain as to the full significance of the coming of Christ and its implications for Old Testament ritual practices. Furthermore, many of them were under pressure from family members and friends to turn back and to abandon their new-found faith.

Now, the relevance of this for us should be apparent. On every hand we are challenged by a secular culture to trim our sails, to be less than forthright in the profession of our faith. Quite possibly, there are some here tonight who are relatively new in the faith. But whether new in the faith or well advanced in your pilgrimage to each one comes the challenge to grow in your faith, to maintain your witness, to persevere until the end.

For the reasons I have given, there are numerous places throughout the book of Hebrews where Christ is contrasted to the old covenant religion of the Jews. At each point the superiority of Christ and the new covenant is emphasized. In 1:2, Christ is the better, indeed the final revelation from God; in 1:4, he is superior to the angels; in 3:3, he is worthy of greater glory than Moses; in chapter 7, Christ has a permanent priesthood and is the guarantor of a better covenant; in 9:11, he entered into the better and greater tabernacle, not made by hands, and offered a sacrifice, once-for-all, for the forgiveness of sins, 9:26 and 10:12-14.

In addition to these bold assertions, there are also numerous exhortations for the Hebrew Christians to persevere and not to turn back. In 2:1, we read "pay more careful attention" so you do not drift away; in 3:12, do not turn from the living God, but encourage one another; in 4:1, "be careful that none of you be found to have fallen short" of the promise of his eternal rest; in 5:14, "hold firmly to the faith" you possess; in 6: 9, the writer talks about those who turn from the faith and says "we are confident of better things in your case," and, concerning perseverance, "we want each of you to show this same diligence to the very end." Finally, in 10:23, "hold unswervingly to the hope" you profess and "spur one another on." "Do not throw away your confidence." Instead, you "need to persevere," 10:35,36.

As our brief survey indicates, these twin themes, the superiority of Christ and the new covenant, and the necessity of persevering, provide two of the major themes of the book. Our text for today weaves these two thoughts together. It teaches that the work of Christ is superior to the Old Testament ritual offerings; indeed, it puts an end to those sacrifices and ceremonies and gives us solid ground for persevering to the end.

Think for a moment about the religion of the Hebrews, some of its characteristics and requirements. As you know, much of the Mosaic code spelled out the behavior God expected of his people. The nation of Israel, placed in the middle of the ancient crossroads of commerce, was to be a witness to the nations concerning the Lord God. To that end, God gave them a code of laws to regulate their behavior, to show that they were a special people, holy unto the Lord.

Of course, with those laws came the inevitable reality of transgressions- the breaking of the laws in disobedience to the Lord. The Lord in his mercy provided means by which his people could secure his forgiveness. Various sacrifices were prescribed for the range of offenses. The effect of the Mosaic code was to generate a continual process whereby the Levitical priests engaged in near- constant intercession offering sacrifices for the forgiveness of sins, such as sin offerings and guilt offerings, as well as consecration offerings, such as burnt offerings or meal offerings.

Can you imagine what that was like? Oh it was certainly a blessing to have provision made for your sin! But I imagine the repetition would have been frustrating at the least. In the movie, Groundhog Day, Bill Murray plays the part of a newscaster, sent to do a feature on Groundhog Day, who finds himself locked in an unexplainable time loop. Every morning he wakes up-and it is Groundhog Day- and he has to relive the same events, apparently, until he gets it right! This reminds me of the old covenant system- just about the time you think you have settled matters with the Lord, you sin, and have to start the sacrificial process all over again!

Now, our text shows us how marvelous is our new freedom in Christ. As we walk with him, we walk on new covenant ground. And this gives us a strong reason for confidence in the outcome of our faith in Christ. Specifically, our text teaches at least three things: 1) the provisional nature of the old covenant; 2) the finality of Christ’s sacrifice; and 3) the certain ground of our confidence.

Our text begins by telling us that the law is only a shadow of the good things that are coming. Now, in this context, law does not refer to the moral law, the commands of God as summarized in the Ten Commandments. Here the word law is used as a synonym for the old covenant, the Hebrew religion and its ritual, sacrificial system. This "system" is only a shadow, an outline. Think of a child’s coloring book with the outline drawn against white pages, or a paint by the numbers painting sheet with a faint outline that gives only a hint of the final product. This is how the law relates to Christ- it points towards him, typifying, suggesting, anticipating. But the law is not full; it is not substantial; it only points towards that which is real, namely, our Lord Jesus.

Thus, although the old covenant was in effect for centuries, it was a transitional step. This is indicated in our text which describes its key features. The same sacrifices were repeated endlessly, year after year, verse 1. Priests stood, day after day, offering sacrifices which were never able to remove sins, verse 11. The worshippers, temporarily cleansed of their guilt, soon became guilty again, verse 2. The sacrifices that offered up the blood of bulls and goats were not able, once and for all, to remove sins, verse 4. The offering by the High Priest on the day of atonement was an annual reminder that the sin business was never completely settled- only temporarily put off, verse 3.

Now, this does not mean that the old covenant system was of no value. Rather, it was an important step, a necessary step that anticipated the final work of Christ. Consider the important truths displayed in the old covenant system. The old covenant showed that God was angry with sin, and that sinners were under his wrath. The old covenant taught that atonement, a word that at its root in the Old Testament means "covering," was necessary for sins to be removed. The old covenant system demonstrated that the innocent must suffer for the guilty. So, you see, the old covenant illustrated quite thoroughly the fundamental truth that sin builds a barrier between God and his people, and that innocent blood must be shed to remove that barrier.

Now, the newness of the new covenant is tied directly to the unique and final sacrifice that Jesus provides. To begin with, the work of Christ requires his incarnation, verses 5-7. There we are reminded that the Word was made flesh and dwelled among us. This one, who was with God and who was God, became one with us. Quoting from the 40^th Psalm, we are reminded that God prepared a body for Christ, because it is with that body that the once for all sacrifice was made.

Athanasius, an early church father and champion of the biblical faith, stated that two things were necessary for our redemption. First, it was necessary that the redeemer be Divine, for apart from his divine nature he could not offer a sacrifice that was of infinite worth. Second, it was also necessary that the redeemer be a man, for if he were not one with us, he could not die upon the cross and offer a sacrifice for us. Thus, Hebrews 2:17 reminds us that "he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest." And this is the focus of our text, that he came into the world, ready and willing to do the will of God.

To continue, Jesus has become our High Priest. At the time of the Reformation, John Calvin explained the threefold office of Christ. He said that Christ, for our redemption, functions as our Prophet, Priest, and King. In this context, the focus is on the priestly function whereby Christ offers up the unique sacrifice that forever takes away sins. This priestly function is similar to that of the Aaronic priesthood- and yet different in some important ways.

In the old covenant, priests were selected from among men according to the bloodline and relationship they sustained to Aaron, 5:1. However, our Lord is not a priest according to the Levitical order, but according to the order of Melchizedek- he was a priest without "human qualifications"; instead, he was a priest by divine appointment.

Note also that priests were supposed to be able to sympathize with those who sinned because they themselves had weaknesses, 5:2. Jesus does not have the sinful weaknesses of the Levitical or Aaronic priesthood, but because he was made like us in every way, except for sin, he himself suffered under temptation and therefore is able to help us when we are tempted, 2:17,18. Indeed, because he was a son, "he learned obedience from what he suffered." Therefore, you and I can go boldly to him in our time of need, knowing that "he is able to deal gently with those who are ignorant and are going astray," 5:2.

Now, the Aaronic priests had to offer sacrifices for themselves, first, before they were able to offer sacrifices for others, 5:3. But Jesus at no point had to offer sacrifice for his own sin, for he was the spotless lamb of God. Jesus asked his inquisitors, "Who among you finds fault with me?" Instead, he poured out his precious blood, gave up his life, and offered himself once-for-all, the final and all-sufficient atonement for the sins of the world. Unlike the Levitical priests who died in their course and were replaced, Jesus is alive forevermore and has established a permanent priesthood, 7:24, a priesthood that results in the end of all priestly sacrifice.

It is the finality of this sacrifice that points us to the certain grounds of our confidence. Jesus, having offered the one all-sufficient sacrifice, now sits at the Father’s right hand. His work is done- the objective work of redemption has been accomplished; there is nothing left to add! Furthermore, according to 10:14, by this one sacrifice he has forever perfected those who are being made holy! What a marvelous truth! The definitive work of sanctification that Christ accomplished when we were united with him by faith is the ground and guarantee of our continued, progressive growth in grace. We may become more like him because he has broken the chains of sin that enslaved us.

At the great parliament of religions, held at Chicago many years ago, practically every known religion was represented, and many learned discourses were delivered.

During one session, Dr. Joseph Cook, of Boston, suddenly arose and said: "Gentlemen, I beg to introduce to you a woman with a great sorrow. Bloodstains are on her hands, and nothing she has tried will remove them. The blood is that of murder, and nothing will take away the stain. She has been driven to desperation in her distress. Is there anything in your religion that will remove her sin and give her peace?" A hush fell upon the gathering as the speaker turned from one to another for an answer. Not one of the company replied. Raising his eyes heavenwards, Dr. Cook then cried out, "I will ask another question. John, can you tell this woman how to get rid of her awful sin?" The great preacher awaited, as if listening for a reply. Suddenly he cried, "Listen, John speaks: ‘The blood of Jesus Christ his Son cleanses us from all sin."

Not a soul broke the silence; the representatives of Eastern religions and western cults sat dumb. In the face of human need, they were without a message of hope. The Gospel of Jesus Christ alone could meet the need, for the sin of the race demanded nothing less than the blood of Calvary.

You see, unlike the old covenant system, where nothing was ever settled, for us it was ALL settled nearly 2,000 years ago on Calvary’s hill with the one perfect sacrifice that forever takes away sin. All redemptive grace flows from that atoning sacrifice. There is nothing to add to it; it cannot be improved upon; it does not need to be repeated.

As we observed at the beginning, the author of this book is greatly concerned with professing Christians turning away from Christ. So, it is a fair question to ask, what exactly would it take for your redemption to fail? Why nothing less than God the Father ignoring the bleeding wounds of his crucified, only-begotten Son! What would it take for your redemption to fail? Why, nothing less than the Lord Jesus, who spilled his blood to cover your trespasses and sins, failing to plead your case and intercede for you with the Father! What would it take for your redemption to fail? Why nothing less than the Spirit of God, who knows the deep things of God, forgetting to apply the benefits of the once-for-all offering of our Lord Jesus, forfeiting the down payment he has made, and showing himself powerless to transform us through the blood of the lamb.

My friends, you know these things are impossible. And because they are, I expect better things of you! That you will "hold unswervingly to the hope" you profess and "spur one another on." "Do not throw away your confidence" but remain firm in your conviction that the once-for-all, perfect sacrifice of our Lord Jesus has cleansed you from all sin.