Blood Behind The Veil


Copyright by Joe Crews.
  All rights reserved.

Although the book of Hebrews has been greatly ignored by 
Christian scholars and laymen alike, it contains some of the most 
important, basic doctrines in the Bible.  Spiritual subjects 
which are scarcely mentioned by other writers have been fully 
explained by the author of Hebrews.
Perhaps the reason for its general neglect is twofold.  First of 
all, it leans very heavily upon Old Testament imagery and 
typology.  Many modern Christians seem to feel that it doesn't 
fit in with the tone of gospel freedom enunciated in Paul's other 
epistles.
Secondly, the book may be shunned because it contains some very 
clear statements which seem to conflict with positions held by 
the majority of Protestant Christians.  Three of those areas of 
controversy are woven throughout the book of Hebrews.  Although 
at first glance they may seem to be quite unrelated to each 
other, these three subjects are very closely tied together.  The 
nature of Christ's humanity, the high priestly work of Jesus in 
the heavenly sanctuary, and the subject of perfection are 
interrelated themes of truth in the book of Hebrews.
The first two chapters are devoted in general to the position and 
nature of Christ before and after His incarnation.  Chapter three 
begins to talk about the role of Jesus as the true High Priest in 
contrast to the earthly ministry of human priests.  That theme 
carries through the next ten chapters, and within those chapters 
the term "perfect," or forms of it, are used nine times.
Now let us try to discover how these three major threads of 
doctrine--Christ's human nature, His priesthood, and the 
perfection of God's people--are really part of the same great 
truth.
Many scholars have puzzled over Paul's extended explanation in 
chapter two of Christ's total assumption of man's fallen nature.  
He makes unequivocal statements that go far beyond any other 
inspired description of the incarnation.  Verse 11 tells us that 
"he that sanctifieth and they who are sanctified are all of one:  
for which cause he is not ashamed to call them brethren."  In 
other words, Christ took the same kind of body that His human 
brothers possessed.  The Sanctifier (Christ) and the sanctified 
(man) are all of the same physical nature, and can truly be 
called brethren.  The point is enlarged in the next verse, 
"Forasmuch then as the children are partakers of flesh and blood, 
he also himself likewise took part of the same."  Verse 14.  Then 
comes the strongest statement of all, and one that could be made 
only by a person speaking under the direct inspiration of God, 
"Wherefore in all things it behoved him to be made like unto his 
brethren, that he might be a merciful and faithful high priest."  
Verse 17.
Paul dares to say that it was almost an obligation for Jesus to 
become, through this physical birth, just like the human family 
whom He had come to save.  Such audacity was undoubtedly rooted 
in his perfect assurance that he was setting forth the very 
thought of God.
Please notice how the foundation is being laid for the chapters 
which follow.  Here we find the theological rationale for the 
high priesthood of Christ in the heavenly sanctuary.  He had to 
be a man in order to be "a merciful and faithful high priest."  
He must of necessity pass through our experiences in order to 
represent us properly before the Father.  "For we have not an 
high priest which cannot be touched with the feelings of our 
infirmities; but was in all points tempted like as we are, yet 
without sin."  Hebrews 4:15.
There are some who deny that the holy nature of Jesus could ever 
be tempted by any of the allurements or provocations of this 
world.  Let such be reminded that Jesus emptied Himself of His 
divine form when He came among men.  There is no question about 
His perfect sinlessness, but He took upon Himself not "the nature 
of angels; but he took on him the seed of Abraham."  Hebrews 
2:16.
Could that nature be tempted?  Of course it could.  We know it 
because we have that nature also.  We cannot and dare not probe 
into mysteries which are not revealed, but we can be certain of 
those things which are revealed.  He was tempted in the same 
points in which we struggle against the evil one.
As a partaker of our flesh and blood He was no stranger to the 
sorrows, trials, and disappointments which commonly afflict our 
lives.  In no way did He use His divine power to evade the 
infirmities of human nature.  Yet He did not sin by even a 
thought.
Did His sinless experience separate Him so far from us that we 
can never hope to gain the same victory over sin?  No.  There are 
scores of assurances in the Bible that we may overcome as He 
overcame.  We may have the "mind of Christ" (Philippians 2:5), be 
filled with "all the fulness of God" (Ephesians 3:19), and 
partake of the divine nature of Christ (2 Peter 1:4).
The pure and holy aversion to sin which resided in our blessed 
Lord from the moment of His birth may be experienced by every 
converted, Spirit-filled Christian through faith in God.  Jesus 
repeatedly acknowledged His total dependence on the Father for 
everything He said and everything He did.  He deliberately 
limited Himself to the works that were made possible by prayer, 
faith, and surrender--avenues which are also open to every one of 
us.

Jesus--The True High Priest

This entire plan of victory over sin was an integral part of the 
beautiful priestly ministry of Jesus which Paul now proceeds to 
describe.  Because he is dealing with Jewish Christians who have 
trusted totally in the Old Covenant rituals of salvation, Paul 
chooses now to use those very well-known ceremonies to establish 
the "new and living way" of salvation through Christ.
Patiently he reviews the familiar prescription for choosing and 
consecrating men to the Levitical priesthood.  In quite lengthy 
detail he outlines the tabernacle services in which the blood of 
animals was sprinkled in the holy place to make a record of sin.  
Even the furniture in both apartments of the earthly sanctuary is 
described (Hebrews 9:1-5).  Paul reminds his readers that it had 
been copied by Moses from the pattern showed to him in the mount 
(Hebrews 8:5).
Now we come to Hebrews 9 and 10 where the sharpest parallels are 
drawn between the type and the antitype.  Here we can see clearly 
why Paul has made so much over the details of the wilderness 
tabernacle.  Everything that was done by the priests in the holy 
and most holy places of the earthly sanctuary was merely a shadow 
pointing to what Christ would do as the true High Priest in the 
heavenly sanctuary.  Said Paul, "We have such an high priest, who 
is set on the right hand of the throne of the Majesty in the 
heavens; A minister of the sanctuary, and of the true tabernacle, 
which the Lord pitched, and not man."  Hebrews 8:1, 2.
Then the first ten verses of Hebrews 9 review the daily ministry 
carried on in the first apartment by the regular priests, and the 
special, awesome work of the high priest on the Day of Atonement 
in the most holy place.
Upon this point of the second apartment Paul focuses special 
attention.  "But into the second went the high priest alone once 
every year, not without blood, which he offered for himself, and 
for the errors of the people:  The Holy Ghost this signifying, 
that the way into the holiest of all was not yet made manifest, 
while as the first tabernacle was yet standing."  Hebrews 9:7, 8.
Here is revealed something very important.  The Holy Spirit is 
declared to be using the ordinances of the old sanctuary to teach 
something about the one in heaven.  The Spirit also witnessed 
that the way into the heavenly sanctuary would be opened only 
after the earthly had fulfilled its appointed mission.
Consider this question:  Why does the writer spend so much time 
delineating the particular work of the priests in the two 
apartments of the tabernacle on earth?  And why does he solemnly 
affirm that the Holy Spirit is teaching something special by that 
two-phase ministry?  Because immediately Paul begins to describe 
the very same two-apartment work that Jesus would do in the 
heavenly sanctuary.  "Neither by the blood of goats and calves, 
but by his own blood he entered in once into the holy place, 
having obtained eternal redemption for us."  Hebrews 9:12.
The words "holy place" are translated from the Greek expression 
"ta hagia," which is a plural form meaning "holy places."  So 
Paul is literally stating that Jesus would take His own blood and 
enter both apartments (holy places) of the true tabernacle in 
heaven to start ministering in our behalf.  The same plural form 
is used in Hebrews 9:24, "For Christ is not entered into the holy 
places (ta hagia) made with hands, which are the figures of the 
true; but into heaven itself, now to appear in the presence of 
God for us."

Two Apartments in Heaven

Some have made it seem that the great original sanctuary in the 
heavens did not have two separated apartments as reflected in the 
shadow-copy made by Moses.  If that is true, then Moses was 
disobedient to the specific commandment of God so plainly 
restated in Hebrews 8:5.  "For, See, saith he, that thou make all 
things according to the pattern shewed to thee in the mount."  If 
Moses made any addition to what was shown him in the mountain, 
then he could not be truly making all things according to the 
pattern.
Furthermore, Paul would have been misleading his readers by 
constantly affirming that Jesus was the ministering Priest in the 
holy places of heaven instead of just one holy place.  He spoke 
of Christ as "A minister of the sanctuary, and of the true 
tabernacle, which the Lord pitched, and not man."  Hebrews 8:2.  
The word "sanctuary" in this text is the same plural form, ta 
hagia, meaning holy places.  This proves that there had to be a 
holy place and a most holy place in the temple above.
If the ministry of Christ did not involve a work in both 
apartments, why did Paul take such pains to describe the services 
and furnishings of both apartments just before he made the 
application of them to the work of Jesus in the heavenly 
sanctuary?  No one denies that Christ was symbolized by those 
earthly priests and the heavenly sanctuary was foreshadowed by 
the two-apartment earthly tabernacle.  Where there is a shadow, 
there must be a substance casting the shadow.
As a final proof that the heavenly sanctuary has the same 
separation of rooms as the earthly, read John's description of 
Jesus "in the midst of the seven candlesticks."  Revelation 1:13.  
This confirms Paul's description in Hebrews 9:2, "For there was a 
tabernacle made; the first, wherein was the candlestick, and the 
table, and the shewbread."  John saw the Son of man in the first 
apartment of the temple in heaven, where the candlesticks always 
were located.
John also described the "seven lamps of fire burning before the 
throne" in Revelation 4:5.  Then a few verses further he beheld a 
"Lamb as it had been slain," "in the midst of the throne."  
Revelation 5:6.  Here again Jesus is located in the first 
apartment of the heavenly sanctuary where a throne is also 
identified.  More information is added in Revelation 8:2 where an 
angel was seen standing at "the golden altar which was before the 
throne" offering incense in a golden censer.  This identifies the 
final piece of furniture which stood in the first apartment, or 
holy place.
As for the most holy place in heaven, read the words of John in 
Revelation 11:19, "And the temple of God was opened in heaven, 
and there was seen in his temple the ark of his testament."  
Surely this provides the final proof that the pattern for the 
earthly also had two apartments.  The most holy place contained 
the sacred ark wherein were the Ten Commandments (Hebrews 9:4).

Heavenly Sanctuary Needs Cleansing

Now we are confronted with one of the most amazing things about 
Christ's heavenly priesthood.  We are told why He would take His 
blood into the presence of God for us.  "It was necessary that 
the patterns of things in the heavens should be purified with 
these:  but the heavenly things themselves with better sacrifices 
than these.  For Christ is not entered into the holy places made 
with hands, which are the figures of the true; but into heaven 
itself, now to appear in the presence of God for us."  Hebrews 
9:22-24.
Here we are assured that just as the earthly sanctuary needed 
cleansing, so the heavenly also needed cleansing or purifying.  
Paul makes the astounding statement that "it was ... necessary" 
for the patterns in the heavens to be cleansed.  This explanation 
of Christ ministering His own blood to cleanse the heavenly 
sanctuary can be understood only as we know how the sanctuary 
became defiled in the first place.  It seems very strange indeed 
that there could be any defiling factor in the sinless atmosphere 
of heaven.  But the words are there and we cannot ignore them.  
Something needed to be cleansed in heaven, 
and the blood of Jesus accomplished it as He ministered in the 
most holy place.  We know 
it was done in the second apartment because of
the next verse, "Nor yet that he should offer himself often, as 
the high priest entereth into the holy place every year with 
blood of others; For then must he often have suffered since the 
foundation of the world; but now once in the end of the world 
hath he appeared to put away sin by the sacrifice of himself."  
Hebrews 9:25, 26.
These words declare that Christ is now fulfilling the ancient 
shadow which occurred every year on the Day of Atonement in 
Israel.  That was the solemn ceremony called "the cleansing of 
the sanctuary."  It constituted one of the most important 
ministries ever carried out in the tabernacle.  As Paul indicates 
in Hebrews it had to be done each year by the high priest.  It 
was the only day of the year that anyone could go through that 
veil separating the holy place from the most holy, and only one 
man could do it--the high priest.  Paul declared that Jesus would 
not need to go through that veil every year like His earthly 
counterpart.  But He would do it only "once in the end of the 
world."  He would not need the blood of animals, but His own 
blood, to accomplish the necessary cleansing.

What Caused Defilement?

In order to understand how the earthly and the heavenly 
sanctuaries became defiled, we must go back to the significant 
events which led up to the Day of Atonement.
After Moses returned from the mountain where he had been shown 
the pattern of the holy places in heaven, he called together all 
the skilled artisans of Israel to build the wilderness tabernacle 
according to the divine blueprint.  It consisted of two 
apartments separated by a heavy veil, approximating fifteen by 
forty-five feet in size.  The sanctuary was surrounded by a 
courtyard in which the altar of burnt offering and laver were 
located.
In the first apartment, or holy place, was the table of 
shewbread, the golden candlesticks, and the altar of incense.  
Behind the veil was a second apartment called the most holy 
place, which contained only one article of furniture, the ark of 
the covenant.  On either end of the ark was a covering cherub 
carved out of gold, sheltering the mercy seat in the middle, 
which represented the very presence of God.
As the lightweight, portable tabernacle was carried through the 
wilderness and erected at their places of sojourn, the children 
of Israel would bring prescribed offerings to obtain forgiveness 
for their sins.  Daily the transgressors would come into the 
courtyard, place a flawless lamb on the altar, confess their sins 
over it, and slay the animal with their own hand.  Then, 
depending on the class of sinner, the priest would either 
sprinkle the blood in the holy place, or eat a small piece of the 
flesh.  In either case, the priest became the sin-bearer for the 
people, and eventually the sin was transferred through the priest 
into the sanctuary where a record of the sin was made through the 
sprinkled blood.
The symbolism, of course, is obvious.  The lamb represented 
Jesus.  Sin meant death, and the confessed sins of the people 
were transferred to the innocent lamb.  Then, through the blood, 
their sins were transferred into the tabernacle.
Because the record of sin accumulated in the sanctuary, God 
commanded Israel to observe a special, solemn service once a year 
called the Day of Atonement.  At that time, the sanctuary was to 
be cleansed of its defilement.  It was the time when final 
atonement was made for the sins which had been confessed day 
after day during the year.  In truth it was looked upon as the 
day of judgment, and even modern Jews consider Yom Kippur as the 
most important day of the year.  If confession had not been made 
by the end of that day, a person was cut off from Israel and left 
without hope.
No wonder, then, that the people prayed and fasted as that day of 
judgment approached every seventh month of the year.  While they 
waited with sincere heart-searching, the high priest cast lots on 
two goats in the outer court.  After taking a censer of fire and 
incense through the veil into the most holy place, he returned to 
take the blood of a bullock for his own sins and sprinkled it 
seven times before the mercy seat (Leviticus 16:14).  Then he 
killed the goat upon which the lot fell (the Lord's goat) and 
also sprinkled its blood in the most holy place before the mercy 
seat.  This made atonement for the sanctuary which had been 
defiled, as well as for the people who had confessed their sins.
After sprinkling the blood on all the places where the day-to-day 
sin-laden blood had been applied, the high priest emerged from 
the sanctuary and put his hands on the head of the second goat, 
the scapegoat.  Then that goat was led off into the wilderness to 
perish alone (Leviticus 16:20-22).
What was accomplished by this dramatic ritual service?  The 
record states, "On that day shall the priest make an atonement 
for you, to cleanse you, that ye may be clean from all your sins 
before the Lord."  Leviticus 16:30.  It is important to 
understand that there was a sanctifying, cleansing work done for 
the people as well as a blotting out of the record of their 
transgressions.
The symbolisms are all quite self-evident except the scapegoat.  
What  does it represent?  Please keep in mind that this ceremony 
depicted the final disposition of all sin that had been committed 
during the year.  Those who confessed by bringing a lamb were now 
clean.  Those who had not come by the end of the day had to bear 
their own sins and were cut off from Israel.  The scapegoat could 
not represent Jesus, because there is no shedding of blood on its 
part.  Who else would have to bear any responsibility for the 
sins of all the people?  Only one.  Satan, the great originator 
of all sin, would finally have rolled back upon him his share of 
guilt in every sin he had instigated.
This is what is represented by the scapegoat.  He had no part 
whatsoever in the atonement.  The Scriptures plainly say that the 
high priest had made an end of reconciling the people.  Atonement 
had been completed and all the confessed guilt of the people had 
been blotted out.  This punishment of Satan for all the sins in 
which he had shared a primary responsibility was not a 
substitutionary or atoning punishment at all, except in the sense 
of a murderer atoning for his sins by being executed for them.
As the man led away the scapegoat to perish miserably in the 
wilderness, the final eradication of all sin from the universe 
was vividly depicted.  With the death of the wicked, both root 
and branches, the terminal traces of sin's awful consequences 
will be completely obliterated.
Thus, the Day of Atonement prefigured the disposition of sin from 
the universe.  The ultimate lines of responsibility for all sin 
will be unerringly traced to the guilty parties, and someone must 
pay the penalty for each sin.  The death of the lamb satisfies 
the penalty for all who have faith in the Saviour, but all others 
will have to bear the penalty in their own bodies.  Each sinner 
who had not made Christ his sin-bearer will bear his own sins.  
Christ vicariously carried the sins of millions and died as a 
substitute for them, even though He never committed one sin.  
Satan will bear the sins of millions also, but he will die for 
those sins because he was personally guilty of causing them to be 
committed.  So the two goats symbolized the only two ways for sin 
to be finally disposed of--atonement through the death of the 
substitute sin-bearer, or punishment through the death of the 
sinner.
Now we are better prepared to understand what Jesus is doing 
right now in the heavenly sanctuary.  The book of Hebrews clearly 
teaches that Christ is ministering His blood for us in the most 
holy place.  Paul declared that He did not need to go in every 
year, but only "once in the end of the world."  Obviously, then, 
the same mediatorial work had to be done in the sanctuary above 
as transpired in the earthly tabernacle on the Day of Atonement.  
This establishes beyond question that the heavenly sanctuary is 
being cleansed by the one-time entrance of Jesus into the most 
holy place.  This agrees perfectly with Paul's assertion that "it 
was ... necessary that the patterns of things in the heavens 
should be purified ... but  ... with better sacrifices than 
these."  Hebrews 9:23.
We now have to answer the question as to why the heavenly 
sanctuary would need cleansing.  In the earthly type it was 
needed because of the record of sin through the sprinkled blood.  
That record of sin had to be removed.
Is there also a record of sin in the heavenly sanctuary?  If so, 
how and where is that record maintained?  According to the Bible 
it is done by means of books.  John wrote, "And the books were 
opened:  and another book was opened, which is the book of life:  
and the dead were judged out of those things which were written 
in the books, according to their works."  Revelation 20:12.
No one can deny that there is a record of sin in heaven.  It is 
all written down in the books, and the work of judgment takes 
place out of those books of sin-records.  Daniel describes the 
judgment scene in these words, "The judgment was set, and the 
books were opened."  Daniel 7:10.



Atonement Ministered
Behind the Veil

The work of Christ in the sanctuary now begins to come into 
focus.  The cleansing of the heavenly sanctuary is the blotting 
out of sin through the atoning merits of the blood which Jesus 
ministers in behalf of those who believe.  You might ask, "How 
could this be?  Wasn't the atonement finished on the cross when 
Jesus died?"  There is no question that Jesus completed the 
sacrifice which provided for a final atonement for every soul who 
would apply for cleansing and pardon.  But just as the slaying of 
the lamb in the courtyard did not cleanse the record of sin until 
it was sprinkled in the sanctuary, so the death of Jesus can 
effect no cleansing until it is applied to each individual life 
who seeks it through the High Priest in the heavenly sanctuary.
Ever since Jesus entered the most holy place through the veil, He 
has been engaged in the work of judgment, cleansing the record of 
sin by appealing His blood to the Father.  The writer of Hebrews 
definitely ties the work of Jesus in the holy of holies to the 
judgment.  He wrote, "For Christ is not entered into the holy 
places made with hands, which are the figures of the true; but 
into heaven itself, now to appear in the presence of God for us:  
Nor yet that he should offer himself often, as the high priest 
entereth into the holy place every year with blood of others; For 
then must he often have suffered since the foundation of the 
world:  but now once in the end of the world hath he appeared to 
put away sin by the sacrifice of himself.  And ... it is 
appointed unto men once to die, but after this the judgment."  
Hebrews 9:24-27.
Here the apostle Paul connects the judgment with the work of 
Jesus in the most holy place.  That cleansing was always 
considered the day of judgment, because it dealt with the 
"putting away" of sin and the final disposition of it--either 
through the sin-bearer priest or the cutting off of the 
unrepentant.
Then in the next verse Paul describes the end of the judgment and 
the coming of Christ to deliver those who would be accounted 
worthy of salvation.  "So Christ was once offered to bear the 
sins of many; and unto them that look for him shall he appear the 
second time without sin unto salvation."  Hebrews 9:28.
Some mighty truths are revealed in this verse.  Christ had 
completed His work as sin-bearer and priest.  He is now described 
as appearing "without sin."  This is not talking about His having 
a sinless nature--that has never been in question.  But He is no 
longer bearing the sins of His people before the Father.  He no 
longer administers His atonement for them in the heavenly 
sanctuary.  He has finished with interceding.  The work of the 
investigative judgment out of the books of heaven is ended.  Now 
He returns without sin--no longer bearing people's sins--to 
execute the judgment which has been determined out of the books.
John speaks of that moment in these words:  "He that is unjust, 
let him be unjust still:  and he which is filthy, let him be 
filthy still:  and he that is righteous, let him be righteous 
still:  and he that is holy, let him be holy still.  And behold, 
I come quickly; and my reward is with me, to give every man 
according as his work shall be."  Revelation 22:11, 12.
When Christ lays aside His priestly garment and puts on His 
kingly robe, the probation of every person has been eternally 
settled and fixed.  Every name has been accepted or rejected on 
the basis of the books.  A great decree goes forth from the 
throne declaring that all must remain as they are, and announcing 
the immediate return of Jesus to execute the judgments 
determined.  "And whosoever was not found written in the book of 
life was cast into the lake of fire."  Revelation 20:15.
Please note that the final determining factor will be the book of 
life.  After the judgment takes place involving the book of life, 
some names will be found in it; others will not, because they 
have been blotted out in the judgment.  "And another book was 
opened, which is the book of life:  and the dead were judged out 
of those things which were written in the books, according to 
their works. ...  And whosoever was not found written in the book 
of life was cast into the lake of fire."  Revelation 20:12, 15.
Daniel speaks of the same event in these words:  "And at that 
time thy people shall be delivered, every one that shall be found 
written in the book.  And many of them that sleep in the dust of 
the earth shall awake, some to everlasting life, and some to 
shame and everlasting contempt."  Daniel 12:1, 2.
Again, the sequence is exactly the same.  A determination has 
been made out of the books, and execution of the judgment follows 
immediately.  Only those names in the book of life which survived 
the searching scrutiny of the investigative judgment will be 
accounted worthy of eternal life.
In this brief treatment of the subject, there will be no 
opportunity to establish the beginning point of the cleansing 
work in the heavenly sanctuary.  Suffice it to say here that 
there is one particular prophecy of Daniel which actually 
pinpoints the year of Christ's entry into the most holy place to 
begin the final atonement work for us.  Since it has already 
begun, and we are at this very moment living in the solemn time 
of that judgment, it seems more appropriate to spend the rest of 
our time thinking of how the priestly work of Christ can benefit 
us right now.  It is interesting to note in passing that 
according to the earthly shadow, the time for our High Priest to 
be in the most holy place would be short compared to His ministry 
in the first apartment.

Christ's Blood Makes Perfect

After contrasting the earthly priesthood with the heavenly in the 
first nine chapters of Hebrews, we now enter the tenth chapter 
where Paul explains the greatest advantage of the one over the 
other.  All along he has emphasized that the Old Covenant rituals 
of animal sacrifices could not make people stop sinning.  In 
Hebrews 9:9 he wrote that these things "could not make him that 
did the service perfect, as pertaining to the conscience."  In 
contrast he declared that the blood of Christ, because of His 
spotless life, could "purge your conscience from dead works to 
serve the living God."  Verse 14.
Now chapter ten opens on the very same note.  "For the law having 
a shadow of good things to come, and not the very image of 
things, can never with those sacrifices which they offered year 
by year continually make the comers thereunto perfect.  For then 
would they not have ceased to be offered?  Because that the 
worshipers once purged should have had no more conscience of 
sins.  But in those sacrifices there is a remembrance again made 
of sins every year."  Hebrews 10:1-3.
Here Paul exposes the greatest weakness of the Levitical 
priesthood with its constant round of sin offerings.  There was 
never an end to the process, because people were never empowered 
to stop sinning.  Each Day of Atonement the sanctuary had to be 
cleansed, and there was a "remembrance again made of sins every 
year."  Verse 3.  Had there been any true purging and perfecting 
of the worshiper, there would have been an end of bringing sin 
offerings also.  "For it is not possible that the blood of bulls 
and goats should take away sins.  Wherefore. ..."  Hebrews 10:4, 
5.  That word "wherefore" indicates "for this reason."
For what reason?  For the reason that sin offerings could not 
take sin out of people's lives.  "Wherefore when he cometh into 
the world, he saith, Sacrifice and offering thou wouldest not, 
but a body hast thou prepared me."  Verse 5.
These verses contain the most crucial message of the book of 
Hebrews.  They assure us that Jesus came into this world because 
He never sinned.  He would do what no animal sacrifice could 
accomplish.  He would "take away sin" by living a perfect life of 
obedience in the body of flesh prepared for His entrance into the 
human family.  His life was characterized by total submission to 
the will of His Father, and the psalmist defines that will to be 
the law of God written on the heart.  By that will (obedience to 
the law), Christ was able to offer Himself as a perfect sin 
offering to the Father, thus securing sanctification for us.  
"Offering for sin thou wouldest not ... which are offered by the 
law; Then said he, Lo, I come to do thy will, O God.  He taketh 
away the first, that he may establish the second.  By the which 
will we are sanctified."  Verses 8-10.
Let us ask, What is the "first" which was taken away?  It was the 
sacrifices offered "by (or according to) the law"--the ceremonial 
law of shadows and types.  What is the "second" which He 
establishes?  According to our verse, the will of God.  "Lo, I 
come to do thy will, O God."  What is that will?  "I delight to 
do thy will, O my God:  yea, thy law is within my heart."  Psalm 
40:8.  His will is the law, written in the heart.  In contrast to 
the never-ending cycle of sinning and confessing, Jesus came to 
do away with sin.  In His body of flesh He rendered perfect 
obedience to His Father, opening a way, through the veil of His 
flesh, for us to obtain total victory over sin also.
Paul continues, "By the which will (the law in our hearts) we are 
sanctified through the offering of the body of Jesus Christ once 
for all.  And every priest standeth daily ministering and 
offering oftentimes the same sacrifices, which can never take 
away sins:  But this man, after he had offered one sacrifice for 
sins for ever, sat down on the right hand of God. ... For by one 
offering he hath perfected for ever them that are (being) 
sanctified."  Hebrews 10:10-14.
Here the great superiority of the New Covenant is dramatically 
asserted.  By means of the atoning death of Jesus the law of God 
is written on the fleshly tables of the heart, making a perfect 
sanctification accessible to all.  The contrast is between the 
continual yearly sacrifices that could never take away sin or 
make the worshipers perfect, and "the offering" of the body of 
Jesus "once for all" which can indeed take away sin and make us 
perfect.  "For the law made nothing perfect, but the bringing in 
of a better hope did; by the which we draw nigh unto God."  
Hebrews 7:19.  That "better hope," of course, is the atoning 
efficacy of the better sacrifice--the blood of Jesus.  And what 
or whom did it make perfect?  "By the which we draw nigh unto 
God."
The clinching argument on perfection is presented in Hebrews 
13:20, 21.  "Now the God of peace ... through the blood of the 
everlasting covenant, Make you perfect in every good work to do 
his will, working in you that which is well-pleasing in his 
sight, through Jesus Christ."  And what is His will?  "For this 
is the will of God, even your sanctification."  1 Thessalonians 
4:3.
Some people are afraid of that word "perfect," but Paul did not 
hesitate to declare the mighty power of the gospel to save to the 
uttermost.  No one can read the book of Hebrews intelligently 
without hearing it over and over again.  Sometimes it is referred 
to as "perfecting" the believer; at other times, as "purging the 
conscience," or "sanctifying" the worshiper.  Some Christians 
reject the idea that the death of Jesus provided sanctification.  
They believe sanctification to be a totally different work, 
accomplished by the Holy Spirit following justification.  But the 
writer of Hebrews certainly had no such view of righteousness by 
faith.  He constantly connected the blood atonement to the work 
of sanctification.  "Wherefore Jesus also, that he might sanctify 
the people with his own blood, suffered without the gate."  
Hebrews 13:12.  Again in Hebrews 10:10, "By the which will we are 
sanctified through the offering of the body of Jesus Christ once 
for all."  Then in Hebrews 10:29 Paul referred to "the blood of 
the covenant, wherewith he was sanctified."  In Hebrews 6:1 he 
wrote, "Therefore leaving the principles of the doctrine of 
Christ, let us go on unto perfection; not laying again the 
foundation of repentance from dead works."
Lest anyone should relate this doctrine of total victory over sin 
to some kind of "holy flesh" doctrine, we should hasten to add 
this footnote:  all the sanctifying and perfecting available to 
sinful human beings is received as a gift from God and is made 
possible only through the life and death of Jesus.  His sinless 
life and atoning death is imputed to the believer to justify him 
for sins committed, but His victorious life is also imparted to 
the Christian to keep him from falling into sin.  The work of our 
great High Priest in the heavenly sanctuary is to minister both 
of these glorious requirements though His mediatorial office.
With Paul we concur that "in me (that is, in my flesh) dwelleth 
no good thing."  Romans 7:18.  But we also agree with his words a 
few lines later, "For what the law could not do, in that it was 
weak through the flesh, God sending his own Son in the likeness 
of sinful flesh, and for sin, condemned sin in the flesh:  That 
the righteousness of the law might be fulfilled in us, who walk 
not after the flesh, but after the Spirit."  Romans 8:3, 4.
The word "righteousness" here is the Greek work "dikaima" which 
means "just requirements."  Thus, the requirement of the law can 
be met in the believer only because Christ lived a perfect life 
in the same flesh. This is not referring to imputed righteousness 
but to the actual fulfillment of the law's requirements.  This is 
definitely sanctification, or imparted righteousness.
The author of Hebrews establishes the fundamental necessity of 
Christian perfection by the statement that if "perfection were 
(possible) by the Levitical priesthood ... What further need was 
there that another priest should rise after the order of 
Melchisedec."  Hebrews 7:11.  The need existed because the old 
system had failed to perfect the worshipers, and if Christ had 
not provided for perfection, it would have been no improvement 
over the sacrifice of animals.  It is that power of total victory 
over sin which made the priesthood of Christ superior to that of 
Aaron.  Were sanctification not included in the mediation of 
Jesus, it would provide exactly what the earthly shadow provided 
and nothing more.
We have before us now three reasons why the New Covenant can take 
away sin and make the "comers thereunto perfect."
FIRST:  Christ did not come with sin offerings, but with a body 
in which He lived a life of perfect obedience.  By the example of 
that flesh He has consecrated for us a way of true holiness.  His 
victory over sin in a body like ours assures that we can partake 
by faith of the same victory.  "Having therefore, brethren, 
boldness to enter into the holiest by the blood of Jesus, By a 
new and living way, which he hath consecrated for us, through the 
veil, that is to say, his flesh. ...  Let us draw near with a 
true heart in full assurance of faith, having our hearts 
sprinkled from an evil conscience."  Hebrews 10:19-22.
SECOND:  His blood ratified the New Covenant by which the law is 
written on the heart.  This spiritualizes the believer, enabling 
Christ to live out His life of obedience within.
THIRD:  Christ's unchanging priesthood makes available every 
moment the merits of 
His atoning blood for justification and sanctification.  He takes 
away sin by cleansing  the record of sin from the sanctuary 
through forgiveness, and by cleansing the hearts of the believers 
through His sanctifying presence.  "Wherefore He is able also to 
save them to the uttermost that come unto God by him, seeing he 
ever liveth to make intercession for them."  Hebrews 7:25.
Paul speaks of "boldness" and "full assurance" in following our 
High Priest into the holiest.  Who could not come confidently 
when the cleansing effects are spelled out by phrases such as 
these:  "hearts sprinkled from an evil conscience," "perfected 
forever them that are sanctified," "no more conscience of sin," 
"put away sin," "purge your conscience from dead works," and 
saved "to the uttermost"?
If the blood of Christ did not make provision for purging the 
conscience and perfecting the worshiper, it would have no 
advantage over the ceremonial law of sacrifices.  And if no 
people could be produced by Christ who would fulfill God's 
original requirement of obedience, Satan's charges against God 
would be true.  But if it can be proved that obedience is 
possible through the power of God, then every sinner will finally 
have to acknowledge the justice of God in requiring obedience as 
a test of loyalty and love.
Thank God that provision has been made for the past, present, and 
future.  The atoning merits of the once-for-all sacrifice of the 
true Lamb are still being extended to such as are being 
sanctified and will continue until our High Priest steps out from 
the heavenly sanctuary.  "Let us therefore come boldly unto the 
throne of grace, that we may obtain mercy, and find grace to help 
in time of need."  Hebrews 4:16.  Right now, as you read these 
words, Jesus is pleading His blood for you.  By faith follow Him 
through the veil so that He can blot out your sins and deliver 
you from sin's power!

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