What Did the Blood of Christ Accomplish?

Hebrews 9:23-28

July 8, 2001

 

In 1491, King Henry VII of England and his wife, Elizabeth of York, welcomed the birth of a son whom they named Henry-Henry VIII. A few months later in 1492, an Italian sailor from Genoa, Christopher Columbus, set sail under the flag of Spain with the underwriting of King Ferdinand and Queen Isabella, and continued due west hoping to reach the Indies. That same year in Gloucester in the western part of England near Wales, a son by the name of William was born to a Mr. Tyndale, a man of moderate means who afforded his son an Oxford education.

 

Historically, this was an eventful year! Columbus discovered the new world. Henry VIII soon broke away from the Roman Catholic rule and opened the way for Protestantism in the English-speaking world. William Tyndale became one of the world's greatest linguists and first translator of the original Scriptures into the English vernacular. Each of these men made great contributions to our present history. Discovering the new world, breaking from Romanism, and translating the Scriptures were extraordinary events that affected generations.

 

But none of these events affected people in the 12th century or the 8th or the 1st or the 4th century BC. What they did affected those after them but it was impossible for the events of their lives to affect history before them. Only One life and the events surrounding His life has affected all of human history and eternity [Adam affected all history but not eternity for those who believe in Christ].

 

Life is full of events. We celebrate births, graduations, new jobs, and marriages as great events. We mourn illnesses, loss, and death as inevitable events on life's calendar. Events direct us, thrill us, sadden us, boost us, and sink us. Good or bad, welcomed or regretted, life brings us one event after another. There is no such thing as an uneventful life.

 

We recognize great events in Christianity. We celebrate the birth of Christ, his triumphal entry, his atoning death, and his bodily resurrection. These are events that not only have shaped history; they are events that determine eternity. Apart from the advent of Jesus Christ and the event of his passion, the eventualities of death and judgment offer nothing but misery. But the sacrificial death of Jesus Christ changes everything about the past, present, and future for all who believe. How is this so? What did the bloody death of Christ accomplish on our behalf?

 

I. The Event of Representation

 

The passage before us is built upon three different terms with similar meanings, all referring to particular appearances of Jesus Christ. The first takes us into the presence of God where Jesus appeared for us (v. 24), the second backtracks and reveals the Christ sent from heaven to accomplish the divinely planned redemption (v. 26), and the third points to a future event when Jesus Christ will return (v. 28). Each event is essential to our past, present, and future.

 

Our writer has explained the work of Christ in comparison to that of the Jewish high priests. While they officiated as representatives of the old covenant, Jesus is (continues to be) the mediator of the new covenant. They offered sacrifices year after year that could never take away sin, but Jesus offered himself as the solitary sacrifice to atone for our sins. Their work took place in a tabernacle made with hands, while the work of Christ begun on earth culminated by his ultimate appearance in heaven as our great high priest. It is this event that begins our writer's survey of the great events in the life of Christ.

 

1. Where?

 

The temptation facing the Hebrew believers was that of discounting the complete efficacy of the work of Christ in favor of trusting in ceremonies and rituals as the deciding factor in their relationship with God. In order to counter this, the writer explains the repetitive nature of the sacrificial system, and the fact that it centered on inadequate sacrifices offered by inadequate priests. The argument in vv. 15-22 called for deciding which was best: the blood of bulls and goats ratifying an old covenant or the blood of Christ who mediated the new covenant. The shedding of blood was necessary for forgiveness (9:22) as the sacrifice stood in the place of the condemned to bear the punishment and guilt. But the sacrifice of Christ alone can cleanse the conscience from dead works in order that the forgiven might serve the living God (9:13-14).

 

Now the writer takes them to the place of presenting the sacrifice. "Therefore it was necessary [since the shedding of blood for forgiveness is necessary] for the copies of the things in the heavens to be cleansed with these." The "copies" implies that which represents something else, not the original, not the real thing. He refers to the "copies of the things in the heavens," i.e., the things that are "made with hands." Every sacrifice offered upon the brazen altar or whose blood was sprinkled on the mercy seat was offered upon the "copies...made with hands." The Israelites had made these things themselves. They had seen the raw materials and watched as the craftsmen in the wilderness put together the material objects that helped in their worship. While the holy place of the tabernacle was reserved for priests and the holy of holies for the high priest, men could still enter into these "copies...made with hands." As wonderful as they were they were still "copies...made with hands."

 

But not so with Jesus Christ: "For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us." The "presence of God," so full of blazing glory and holiness that the cherubim had to cover their eyes as they cry out, "Holy! Holy! Holy!" So holy is this presence that no sin in even the smallest degree can appear there. The brilliance of God's presence is so magnificent that Paul could write, "Who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see" (I Tim. 6:16). If you have awakened early in the morning and opened the blinds to gaze upon the rising sun, you understand how it startles you and causes you to squint and shield your eyes. That palls in comparison to the "unapproachable light" of God's holiness. Because of our sinfulness and need of cleansing, we cannot approach one so holy much less enter into his presence to mediate for others. But Christ did just that! Such a reality demands that he be more than a mere man. He must be imminently qualified to enter the presence of God on behalf of others.

 

2. How?

 

Notice that he emphasizes the contrast between the "mere copy of the true one" and "into heaven itself." The contrast implies the qualification of Jesus Christ. All of the earthly priests had family and personal qualifications that permitted them to serve in the tabernacle. But Christ alone had the "family" qualifications as the Son of God, and the "personal" qualifications as sinless and perfectly obedient to the law that permitted his entry "into heaven itself."

 

What did the priests do in the tabernacle? They offered sacrifices of goats and bulls. But Jesus Christ offered himself! They offered blood that had never flowed through the veins of men. Christ shed his own life's blood as one who had fully identified with men. They offered sacrifices that had to be repeated time without number and never took away sins. Christ offered himself "once at the consummation of the ages...to put away sin by the sacrifice of Himself" (v. 26). They cleansed "the copies of the things in the heavens" with their sacrifices of bulls and goats. No eternal value accrued by their actions. But the sacrifice of Christ cleansed "the heavenly things themselves with better sacrifices than these." We must pause at this phrase. For we ask, what things in heaven need cleansing? The answer is really found in the next verse since the writer explains what Jesus is doing in heaven, "to appear in the presence of God for us." Let your eyes stick on that phrase, "for us." Kent Hughes asks, "What are the 'heavenly things' that are purified? Nothing less than us!" [Hebrews: An Anchor for the Soul, 238]. John Piper adds, "We are what needs cleansing. And to the degree that we might defile heaven, Christ in that sense cleanses heaven" [www.soundofgrace.com/piper97/2-2-97.htm].

 

The wonderful truth found here is one that bears our pondering for a moment. Some of you are so conscious of your sins that in spite of all-the gospel preaching and teaching you have heard, you still wonder if you could ever gain entry into heaven. For you to enter, or so you think, would be to defile that beautiful place and sully its pure reputation. But see, my friend that Jesus Christ has appeared in the presence of God for you, offering "better sacrifices" that he might cleanse "the heavenly things." Piper is right is point out "what an invitation this is." He explains,

This is God's way of saying: "Come, you dirty ones. Come, you defiled, you deeply evil ones. Come, you who have soiled yourselves and who have been stained by others. Come to my heaven! For my Son is there. And he has not died in vain. He stands guard over my holy place, not to keep you out, but to make you clean so that you can be with me in perfect holiness forever. Come. This is why he died. I did not send him to call the righteous to repentance, but sinners (Luke 5:32). Come" [ibid].


3. Why?

 

The reason for Christ's entry into heaven is quite simple and two-fold. First, we are unqualified by reason of our sinfulness to appear in the presence of God on our own behalf. We cannot talk God into sliding on his justice. We dare not think that he overlooks our sin and rebellion. We must reckon with the fact, "it is appointed for men once to die once and after this comes judgment." The entire sacrificial system was a reminder-and a repetitious one at that-of the sinfulness of men; and not simply sinfulness, but the hopelessly sinful condition that demands an appointment with divine justice. The blood of bulls and goats would do for the tabernacle and its sacrifices. But "better sacrifices than these" were necessary to bring men into the presence of God.

 

Second, we must have a substitute before God if we are to be forgiven and God's justice is to be satisfied, thus, Christ appeared "in the presence of God for us." To say that Christ appeared in the presence of God would be wonderful, and true, but would mean absolutely nothing in terms of eternity. But to say that Christ appeared "in the presence of God for us" means everything! Perfect representation by the perfect high priest offering the perfect sacrifice means that the perfect substitute will ultimately bring all who believe into perfection in heaven!

 

What does it mean to be a Christian? It means that in all honesty you can say, "Christ entered into heaven itself, now to appear in the presence of God for me." It's not just the generic "us" involved, but "me." Has this truth gripped your heart and so deeply satisfied you that you have cast everything upon Jesus Christ?

 

The event of our representation by Christ in heaven was preceded by the event of the Incarnation.

 

II. The Event of Incarnation

 

We must never tire of thinking upon that grand story we glance at during Christmas, the Incarnation of Jesus Christ. This truth bears our attention regularly since none of the work of Christ would be possible apart from the reality that God became man.

 

1. Purposeful event

 

The second term used for a special appearance of Christ is found in verse 26, "Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself." The priests offered their sacrifices often because in them was a reminder of the sins previously committed (10:3) not the power to take away sins. Had the sacrifice of Christ been part of the tabernacle ritual he would have to "offer Himself often" or literally, "offer Himself over and over again." But in the great mercy of God, "He has been manifested to put away sin by the sacrifice of Himself." The term, "has been manifested," uses a perfect tense verb to demonstrate the uniqueness of Christ's advent into the world and its finality to take away our sin. Christ was sent intentionally. The term encompasses the Incarnation through the Ascension. Jesus understood this of himself. "I glorified You on the earth, having accomplished the work which You have given Me to do. Now, Father glorify Me together with Yourself, with the glory which I had with You before the world was. I have manifested Your name to the men whom You have given Me out of the world; they were Yours and You gave them to Me, and they have kept Your word.... For the words which You gave Me I have given to them; and they received them and truly understood that I came forth from You, and they believed that You sent Me" (John 17:3-6, 8).

 

Jesus knew that he was "sent" from God the Father, and for this reason he could pray to be glorified with the glory that belonged to him as the eternal God. Jesus accomplished the work that the Father gave him to do, i.e., the work entrusted to him before the world was created and brought forth in time through the Incarnation, culminating in the death, burial, and resurrection. He did not come to be a nice example for people to follow, but to "put away sin by the sacrifice of Himself."

 

2. Unrepeatable event

 

Our writer continues to press the unrepeatable nature of the work of Christ: "but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself." The little word "once" follows the emphatic adverb "now" to point to the cross. Christ came once. Christ died for our sins once. Christ offered himself as a sacrifice to put away our sin once. And nothing else can be added to what Jesus Christ has completed with finality! Are you trusting in this once for all sacrifice of Jesus Christ on your behalf?

 

Many of us have Roman Catholic friends who are trusting in the re-crucifixion of Christ in the Mass as necessary for their forgiveness and acceptance by God. But I remind them that, "once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself." But I would be remiss if I did not offer a similar reminder to my dear Baptist friends. There are far too many who have the idea that they are saved by "walking the aisle" during a worship service. This movement from the pew to the front of the church constitutes saving efficacy to many. You might ask, 'Pastor, do you really think that people have such an idea?' Indeed I say that with sadness but certainty. Some think that if they can only get up enough nerve to walk down the aisle then they will be saved. But all the while, Jesus Christ has already accomplished the saving work! They need only enter in by faith. The aisle becomes a stumbling block to those who are shy and an equally heavy stumbling block to those who know nothing of stage fright, and can easily be moved down an aisle but fail to trust in Christ. Do not put your trust in walking down an aisle; but cast all of your confidence and hope on Him who "has been manifested to put away sin by the sacrifice of Himself."

 

3. Sacrificial event

 

Just for a moment we must linger over the phrase, "by the sacrifice of Himself." Our writer has been discussing the sacrifices of bulls and goats. Perhaps if you had a pet goat that was the sacrificial victim your heart might flutter at the thought of such a price. But that does not even bear comparison with the One who offered himself on our behalf. It was God the Son, eternal, infinite, glorious in character, omnipotent as sovereign over the universe, sustainer of every molecule in the universe, infinitely full of knowledge and wisdom, radiant in love, who so filled with mercy and abounded in grace that he gave himself on our behalf. We are not talking about a dumb animal pulled from the flock, but the spotless, perfect, only begotten Son of God who gave himself to put away sin.

 

I invite you to look back in time to the solitary event upon which your eternity hangs. It is not that of the best of high priests offering a bull or goat on your behalf upon the mercy seat. Rather it is God the Son who perfectly embraced humanity, who knows your temptations, understands your infirmities, and yet who walked in perfect obedience to the Father. It is this Son of God who became the Son of Man that stands before Pontius Pilate to hear the trumped up charges of treason. He bares his back to the lash of the cat-of-nine-tails as it pummels him again and again until the quivering flesh, torn by the shrapnel, contracts in pain. He stumbles under the weight of the gibbet as he trudges through the streets of Jerusalem, hearing the mocking crowds blaspheme his holy name. He lies naked upon the cross with arms outstretched. The piercing jabs of the nails driven by the pounding of the Roman executioners breaks the silence of this morbid scene. Dropped with a tearing thud into the ground, the cross is raised and the trauma of drowning with each gasping breath begins. For six hours he hangs on the cross. But the worst of it is not the pain and physical agony, but the weight of our sin he bears. He has become our substitute upon the cross. My sin, "not in part but the whole," as the hymnist puts it. My sin has become His. My rebellion has become as though it was His very own. My judgment that I deserve He now bears. And all of the righteous fury of God bears down upon Him. Do you see Him? Do you see the Son of God dying? Do you see Him bearing your sins, facing your judgment, absorbing every blow of divine wrath as your Substitute? "But now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself." Is this the One you are trusting in light of the reality that "it is appointed for men to die once and after this comes judgment"? Can you continue turning away from this One who died in your place? Dare you think that something more is needed from you?

 

III. The Event of Consolation

 

Just as certain as Jesus Christ came once to offer himself as our sin-bearer at the consummation of the ages, he will come again to bring home the ransomed church to his own bosom in heaven. How does the writer explain this reality?

 

1. Parallels

 

First, he parallels the normal course for man with the unique events in the life of Christ. The moment we are born we are set on a course to die. We do not like to think about this; we even avoid the subject. But the language of verse 27 starkly declares: "And inasmuch as it is appointed for men to die once and after this comes judgment." The present tense of "is appointed" expresses that this appointment is continually true. It was not just for those of the original audience, but it was true from the moment sin entered into the world. Men are appointed to "die once." Even for those who have been forgiven of sin and no longer bear its judgment, death follows as a reminder of the rock from which we have been hewn. Death is part of life. You and I have an appointment with death. The wise hand of God's providence determines when death comes; and the fact that it will come is certain. You may be trying to live as though you will never die, shirking any spiritual responsibility and indulging yourself in whatever you fancy. Look at this certainty: "it is appointed for men to die once." As I typed this phrase several times, it seemed that each time I left the "n" off of "men." It is appointed for me to die once. I need this reminder as much as you.

 

What follows is not soul-sleep or purgatory, but "after this comes judgment." We can busy ourselves trying to fit this into our own eschatological grid but the fact of judgment is what the writer wants to get across. If we have not embraced God's judgment upon Jesus Christ as our Substitute at the cross, then we face the wrathful judgment of God upon death. God calls us into account. You have been created by him, breathed his air, eaten food he has supplied, and experienced his common grace day by day. Have you obeyed his command to repent of your sins and trust in His Son?

 

2. Parameters

 

The second, and primary assertion made, has reference to Christ. "So Christ also, [that is, in comparison to us] having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him." We die, and he has "been offered once to bear the sins of many." We face judgment, and he appears "a second time for salvation without reference to sin." The first coming of Jesus Christ was to "bear the sins of many." The second coming of Jesus Christ is to gather "those who eagerly await Him." His first coming dealt with sins. His second coming has nothing to do with atoning for sins, "without reference to sin," because that has already been accomplished in his first coming. Instead it is a triumphant return that brings every believer into perfection and bestows upon each one a glorified body like that of Jesus Christ. In his first coming Jesus "offered" himself, but in his second coming Jesus claims those who are his own.

 

But how do we know who these are for whom Christ will return? He provides the means for gathering these for eternity, "having been offered once to bear the sins of many." His death is applied to the "many," that is, all whom he has and will ultimately redeem from sin and death. Christ having borne their sins qualifies these. But they are identified as "those who eagerly await Him." Can this be said of you, that you eagerly await Jesus Christ's return for you? John Piper has written with clarity on this, and with this I conclude:

If you ask right now, and you should, What must I do so that I may know that my sins are taken away by the blood of Christ, and that, when he comes, he will shield me from the wrath of God and bring me into eternal life...if you ask that right now, the answer is this: trust Christ in a way that makes you eager for him to come.

 

This eager expectation for Christ is simply a sign that we love him and believe in him authentically. There is a phony faith that wants only escape from hell, but has no desire for Christ. That does not save. And it does not produce an eager expectation for Christ to come. It would rather that Christ not come for as long as possible so that it can have as much of this world as possible. But the faith that really holds on to Christ as treasure and hope and joy is the faith that makes us long for Christ to come, and that is the faith that saves [ibid, italics added].

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