“Sin as defilement is infectious”
Download discussion questions: Hebrews 9:18-10:4
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I encourage you to look at the passage in Hebrews before you read this Blog entry. What do you see in the text yourself? What questions come to your mind? How would you interpret what the writer says? After even a few minutes examining and thinking about the text you will be much better prepared to evaluate the comments in the Blog.
One way to form a preliminary idea of the writer’s intention in a passage of Scripture is to look for repeated words (the Observation that should begin every study). What was on the author’s mind? What words or ideas keep coming up as he wrote?
Our group found several words that seemed to form the core of the writer’s thinking.
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- Blood – 9:18, 19, 20, 21, 22 (twice), 25; 10:4
- Sin – 9:26, 28 (twice); 10:1, 2, 3, 4
- Law – 9:19, 22; 10:1
- Cleansed – 9:22, 23; 10:2
Those four words would seem to be a good starting point for understanding this section.
Someone noted in our group that the mention of “blood” seemed concentrated early in the passage, and references to “sin” were toward the end. (Note that marking a handout with different colors or symbols can be useful for seeing such patterns.) Unfortunately, as can happen in lively group discussions, there was not any significant follow-up to that observation. Comments to the blog on that topic are welcome!
Religion Can Be Messy
Our discussion quickly turned to imagining the scene summarized in the first five verses of this passage (and graphically described in Leviticus 16 and elsewhere). We tried to picture the reality of repeated applications “sprinkled” (tossed from a stick wrapped in blood-soaked wool?) on various objects and the people closest to the officiating priest. Someone asked about cleanup – but there is no indication in the Hebrews passage (or in Leviticus 16) about any commands to remove the blood before the next application. In fact, since the blood was said to be the cleansing agent, removing the blood after a service would seem problematic – removing the central ceremonial element.
Another person brought up the question of how blood could be considered cleansing. Even a minor scrape and minimal bleeding produces a sticky, unpleasant result we are anxious to wash off. But as someone suggested, our sin is even worse, and blood that cleanses from sin is preferable. With that in mind, another commented that being in the front row, to be sure of being sprinkled, would be a blessing. One member commented that the Day of Atonement (Yom Kippur) is literally a day of “covering”[1] as the blood covers over the sins.
Copies, Shadows, and Reality
Throughout the earlier part of Hebrews, the writer emphasized the contrast between the two covenants, that the new covenant is better, based on the superiority of the work of Jesus. This passage continues that argument with particular focus on the Day of Atonement (described in Leviticus 16).
We discussed what a shock it would have been to believers raised in Judaism. The routine daily services culminated in an annual ritual characterized by blood. Everything that expressed devotion to God, the sacrifices and the ceremonies, were they just copies and shadows? The history of the tabernacle and the magnificent temple with its ornate furnishings – how could they not be the reality of religion? We speculated that many might have missed the familiar formalities of their temple experiences after becoming believers in Jesus. Some parts of the book of Hebrews suggest they might have considered returning to the old covenant. That option became more attractive as Christians were beginning to face increasing persecution.
As one of our members pointed out, temporary things only provide temporary solutions. That is a pithy summary of the writer’s emphasis in this passage. Nothing “made with hands” can ultimately solve our deepest problem, our separation from God resulting from sin. The elaborate equipment of the tabernacle and the continuous services of the Jewish priests only produced an external effect (Hebrews 9:13).
The writer expresses two sides of the issues – the inadequacy of the old covenant and the sufficiency of Christ’s work in the new covenant. We noted the word “otherwise” repeated in 9:26 and again in 10:2. The rhetorical skill in Hebrews (often considered a sermon written to the congregation by an absent pastor) comes through clearly in the mirror-image logic.
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- If Jesus’ work was not completely sufficient,
then that work would have to be continuously repeated (Hebrews 9:26).
But His work was not repeated. - If the sacrifices under the Law were sufficient,
then they would have ended (Hebrews 10:2).
But the sacrifices did not end.
- If Jesus’ work was not completely sufficient,
Both premises are shown to be false. Jesus’ work is not repeated, and the Law made no provision for an end to sacrifices. The superiority of the new covenant is doubly demonstrated. Jesus’ work is absolutely adequate and never needs to be repeated. The continual repetition of the Levitical sacrifices proves their inadequacy.
One of our group suggested that the pivot point of the passage is in verse 26 with the phrase “but now.” That “but now” draws particular attention to the contrast. The “often” of the sacrifices of the High Priest (v. 25; see also 9:6; 10:1, 11) was finalized by the “once” of the work of Jesus (v. 26; see also 7:27, 9:12, 28; 10:10). That contrast expands to encompass additional aspects of Jesus’ work, such as where He accomplished our atonement.
But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption. (Hebrews 9:11-12, emphasis added)
The work that Jesus accomplished went beyond the physical, visible earthly temple of the priests and sacrifices familiar to the Jewish readers. That holy place of the more perfect, unearthly tabernacle raises at least a few other questions.
Earthly Tabernacle and Heavenly Things
A considerable part of our time together was spent on verse 23.
Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these. (Hebrews 9:23)
The pastor to the Hebrews has already made it clear that the furnishings of the tabernacle (table, lampstand, etc. in Hebrews 9:1-5) were copied from a divine pattern. The tabernacle and its contents are
a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, “See,” He says, “that you make all things according to the pattern which was shown you on the mountain” (Hebrews 8:5).
Part of our discussion was about the actual wording of the verse. The word “cleansed” is absent in the second half of the sentence (both in English and in Greek):
Therefore it was necessary for
the copies of the things in the heavens to be cleansed with these, but
the heavenly things themselves _______________________with better sacrifices
than these. (Hebrews 9:23)
Looking at the two parts of the sentence, it seems clear that “cleansing” is the action implied in the second half. “Καθαρίζεσθαι [katharizesthai, ‘to be cleansed’ – mw] is understood elliptically from the previous clause.”[2]
Our discussion had no problem with earthly copies needing cleansing (9:23), since everything has been contaminated by the human sin. Someone mentioned that not just the earth but all of creation suffers (“groans” in Romans 8:22) as a result. Another suggestion was that the “heavenly things” in verse 23 might be just that, the “heavens” of the cosmos, the physical universe. But that seemed unlikely, since the writer continues to contrast the created universe (“made with hands” – 9:11, 24) as “a copy and shadow of heavenly things” (8:5).
But if the writer is referring to “heavenly things” in “heaven itself…in the presence of God” (9:24), why (and how) could those things need cleansing? More than one person in our group had that question. Maybe, one thought, cleansing was needed because of the lasting effects of the fall of Satan and his angels. Perhaps, some suggested, our sin even ripples its contamination into heaven. But as one commentator emphasized, “Had the author wanted to introduce Satan at this point, he surely would not have been so obscure.”[3]
At least one person was of the opinion that “heavenly things” might refer to the souls of believers, the part of creation that is oriented toward heaven. The work of Jesus is particularly directed to cleansing consciences (Hebrews 9:14; 10:22). The work in the tabernacle is specifically inadequate for that task (Hebrews 9:9; 10:2).
However, the earthly objects in the tabernacle were copies of the heavenly things shown to Moses (8:5), so the souls of believers would be unlikely models for the golden altar of incense or the cherubim of glory (9:1-5). Also, there seems to be no indication anywhere in the text of Hebrews of such a description of believers’ souls. “[T]he heavenly Sanctuary is no mere metaphor for human interiority.”[4]
So we are left with heavenly things that need to be cleansed, located in a heaven where Jesus entered (6:20; 9:11-12) and where we will someday enter following our Forerunner (6:20). Why do heavenly things need to be cleansed?
Whatever the meaning of the cleansing of heavenly things means, our group agreed that it has something to do with the cosmic effect of sin. While we sometimes minimize sin (especially our sin), Scripture never does. The corruption of nature and all creation (Romans 8:22) show the spreading consequences. That discussion magnified the work of Christ even more.
After a bit of conversation, we decided that while the question seems important, we might not have an immediate answer from this passage. That enabled our discussion to move on (often a good idea in a study group that seems “stuck” on a puzzling verse or idea).
However, some further reading (after our group finished) provided some helpful thoughts.
The additional statement that the heavenly prototypes of the earthly tabernacle and its cultus [“system of worship” – mw] required cleansing “by better sacrifices than these” clearly implies that the heavenly sanctuary had also become defiled by the sin of the people. …. Sin as defilement is infectious. …
As defilement reaches beyond the individual to taint society and the earthly cultus, it also pollutes heavenly reality.[5]
And whatever needed to be cleansed, and for whatever reason it needed cleansing, the main fact is that Jesus accomplished all that was necessary.
Their sins formed a barrier that prevented them from coming into God’s presence and exposed them to his wrath. If sin erected a barrier forbidding entrance into the sanctuary that was a “pattern,” how much more did it bar the way into the “true” Sanctuary in which God dwells…. Thus by cleansing the heavenly Sanctuary Christ removed this otherwise impregnable barrier and the accompanying threat of judgment.[6]
So here is an example of the value of further research and reading. The understanding of scholars such as William Lane and Gareth Cockerill can add much to the limitations of an hour or two of inductive study, whether individually or in a lively group discussion. . (For additional opinions on the verse from different scholars, see “Hebrews 9:23 Cleansing Heavenly Things.”)
Reminders
The main point (as made explicit in Hebrews 8:1) is that we have such a high priest. As our group prepared for celebrating Communion together, we reflected on reminders. In the incomplete and repeated sacrifices of the old covenant “there is a reminder of sins year by year” (Hebrews 10:3). But Communion is a reminder that our High Priest “entered the holy place once for all, having obtained eternal redemption.” (Hebrews 9:12b).
May we continually be reminded of His completed work. May we rejoice in the New Covenant He has inaugurated. May we enjoy the freedom from the bondage of the old covenant through His better sacrifice.
[1] https://www.hebrewversity.com/deeper-hebrew-meaning-yom-kippur/
[2] Dana M. Harris, Hebrews, Exegetical Guide to the Greek New Testament (EGGNT) (Nashville: B&H Academic, 2019), 241.
[3] Gareth Lee Cockerill, The Epistle to the Hebrews, The New International Commentary on the New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2012), 416, Note 12, quoting MacLeod.
[4] Gareth Lee Cockerill, The Epistle to the Hebrews, The New International Commentary on the New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2012), 416.
[5] William L. Lane, Hebrews 9-13, Word Biblical Commentary (Grand Rapids, Michigan: Zondervan, 1991), 247.
[6] Gareth Lee Cockerill, The Epistle to the Hebrews, The New International Commentary on the New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2012), 416.