What CAN WASH AWAY MY SINS? (Part 2)

Hebrews 10:1-18

July 22, 2001

 

The most memorable trip I took with my family as a boy carried us from the small town of Russellville, Alabama to the metropolitan city of Montreal, Canada. In 1967 we took off in the dead of summer in our Chevrolet Nova pulling a pop-up camper behind us. The idea of going to Montreal for Expo '67, a world's fair type of exhibition, had me drooling! I could not wait to see the exhibitions and experience the fun activities designed for kids. But to get there we had to travel 1400 miles; and that was in a small, non-air conditioned car, sleeping in strange campsites, taking showers in creepy bathrooms, and tolerating the repetitious answer, "a long way," to my questions of "how long 'til we get there." But throughout the several days we drove and the difficulties along the way, my anticipation of being in Montreal only increased. No amount of discomfort could abate my desire to arrive at my destination.

 

Our spiritual journey takes on similar characteristics. Throughout this life on our way to the Celestial City, we will face discomforts, vexations, and those feelings of thinking we will never arrive. But the anticipation of seeing Jesus face to face, of having these feeble bodies transformed to a glorified one like that of Christ, of having no more battles with sin, of experiencing the promised wonders of heaven, all work to keep us steadfast and persevering as Christians.

 

But to arrive at the Celestial City, the journey must have a beginning (that's justification) and a process of travel (that's sanctification) before it ends in the presence of Christ (that's glorification). The church that received the Epistle to the Hebrews had faltered somewhere along the way. Some had never begun the journey, that is, they had never truly come to a settled, transforming faith in Jesus Christ as their Mediator and King. Others were sidetracked along the road so that questions arose about their fitness for the journey and even the certainty of whether they would continue on. So the ancient author sets forth the sufficiency of Jesus Christ as our high priest before God and the certainty of his work in bringing us into the very presence of God. He explains what Christ has done as our Mediator: superceding the old covenant sacrificial system, establishing the new covenant through his own sacrificial blood, and ascending back into heaven where he is seated at God's right hand, having accomplished the work the Father sent him to do.

 

Now he recapitulates what he has explained in detail in the first nine chapters of this epistle before moving on to some of the practical exhortations needed for spiritual progress:

1. He reminds them of the inadequacy and incompleteness of the old covenant and its sacrificial system.

 

2. He reminds them of the impossibility of forgiveness of sins and a cleansed conscience through the offerings of the sacrificial system.

 

3. He reminds them of the finality, completeness, and sufficiency of the one sacrifice of Jesus Christ, accepted by God on our behalf in the new covenant.

 

4. He reminds them of the perfect effects of Christ's sacrifice in the new covenant, evidenced by the sanctification of the redeemed.

And now he insists on one more point. Having washed away our sins through the sacrifice of himself Jesus Christ continues to apply the fullness of his work to the redeemed. What is Christ doing after completing his sacrificial work on the cross?

 

(Hebrews 10:1-12 on July 15, 2001)

 

I. What Christ has done

            1. Superceded the sacrificial system

            2. Established the new covenant

            3. Sat down at the Father's right hand

 

II. What Christ is doing

 

In the decision-prone emphasis of modern evangelicalism, we must see that the work of Christ in redeeming us has continuing application in our lives. So many view salvation as a decision they make that has very little effect upon their day-to-day lives. They profess to know Jesus Christ but continue to live self-centered lives. The cross becomes a relic instead of the basis for all life and eternity. Jesus Christ becomes a "lucky rabbit's foot" to them instead of the exalted Lord who sits at the Father's right hand, awaiting the day of judgment and consolation. When that sort of view of Christ begins to infiltrate the assembly of the saints, discouragement and lethargy sets in. With this in view, our writer helps us to grasp something of what Jesus Christ is doing right now with reference to the broad picture of our salvation.

 

1. Waiting

 

Most of us live with a "hurry up and wait" attitude. We do not like to wait. We almost think it beneath our dignity to wait in traffic or a line in a store or for mail to arrive. We sometime wait with an anxiety that what we anticipate will not transpire. The waiting of Jesus Christ is far different! He waits in anticipation of all the Godhead planned before the foundation of the world, all that the Father promised in his divine word to the elect, and all that was accomplished in the work of redemption will come to absolute, final fruition. There is no fidgety action at the Father's right hand! In absolute confidence and perfect contentment, our Lord awaits that day when he presents his holy bride to the Father. Having offered his "one sacrifice for sins for all time," Jesus "sat down at the right hand of God, waiting from that time onward until His enemies be made a footstool for His feet."

 

The quote from Psalm 110 has already been utilized in this epistle in the opening remarks concerning the supremacy of Jesus Christ above the angels and all creation (1:13). He asks, "But to which of the angels has he ever said, 'Sit at My right hand until I make Your enemies a footstool for Your feet?'" The language of Psalm 110 assumes the consummation of the work of Jesus Christ, explaining his work as Messianic King and Melchizedekian Priest. He is the priestly-king, fulfilling God's promise to David that the Messiah would reign in his stead, and establishing in the line of Melchizedek a permanent priesthood to replace the Aaronic priests. The eternal reign and eternal mediation predicted in this psalm now has its fulfillment in Jesus Christ.

 

How long must our Lord wait until he welcomes the fruition of his redemptive work into his presence in heaven? The writer explains, "UNTIL HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET." The word pictures a triumphant day when judgment takes place for the wicked and Christ is glorified by the final defeat of all his enemies. This waiting is not a waiting of anxiety but one of triumphal anticipation. The biblical writers support this truth. "For we will all stand before the judgment seat of God," writes Paul in Romans 14:10. He further explains that the day will come in which "at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:10-11). Peter affirms that the Lord knows how "to keep the unrighteous under punishment for the day of judgment" (II Pet. 2:9). Jude explains that even the fallen angels "He has kept in eternal bonds under darkness for the judgment of the great day" (Jude 6). In a great scene of triumph, John declares of the Christ, "From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty" (Rev. 19:15). We are not awaiting a timid Christ who will quietly go about kind deeds to help mankind further his own ambitions; but we await an all-powerful King, who triumphs over his enemies forever, and removes every speck of sin and wickedness from under his righteous rule.

 

Our text does not explain precisely who "His enemies" might be that will become "a footstool for His feet." But I think we can assume that at the very minimum it means all that oppose Jesus Christ and the revelation concerning him, all who reject the sufficiency of his atoning death before God, and all who are content to live in rebellion against him. Would that describe any of you? Are there any among us who oppose Christ or reject him as your Prophet, Priest, and King or continue to live in rebellion against him? Then unless you turn from your sin, you will become "a footstool for His feet." Everyday countless numbers cross the threshold of death and ultimately become "a footstool for His feet" by their own rejection of Christ. I realize that we have plenty of what might be termed, "obituary Christians," that is, those who simply think they will go to heaven because they have not done too many outrageous things and then have died [I gleaned this thought from a sermon by Roger Ellsworth at the 2001 Founders Conference]. Scripture speaks otherwise!

 

One of my close friends was speaking to a group of theological studies at a school noted for their disregard of the Scripture's authority. He was explaining a number of biblical doctrines when he came to the issue of eternal punishment. The students bristled over the idea, so my friend thought he would use an example they could all agree upon. He said, "Now all of us would agree that Adolph Hitler is in hell." He was stunned as they retorted, "Oh no, we don't know that!" And then they said, "We don't really know if anyone is in hell."

 

May I point out that the poetic imagery used in this verse is not describing a piece of furniture in heaven! It is a scene of divine judgment with finality. All who are enemies of Jesus Christ will face this judgment and that without distinction.

 

Let me add that in relationship to judgment is also the triumphant reception of the Bride of Jesus Christ. Our Lord awaits the day when his bride is complete and dwells with him in the beauty of holiness, beholding his glory forever. John explains, "Hallelujah! For the Lord our God, the Almighty, reigns. Let us rejoice and be glad and give glory to Him, for the marriage of the Lamb has come and His bride has made herself ready. It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints" (Rev. 19:6b-8). Paul uses the relationship of Christ to his bride as a means of exhorting us in the Christian life and helping us understand the husband/wife relationship. In this he writes, "Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless" (Eph. 5:25-27). The waiting of our Lord for the completion of his bride provides us with an exhortation to personal and corporate holiness. If his enemies will "be made a footstool for His feet," then what will be the place of those upon whom he has placed his effectual love? What can we anticipate who have known the embrace of his redemptive love through faith? And how shall we live until that day that we see our Lord face to face?

 

2. Sanctifying

 

Our writer will fill in the blanks for us on how we are to live as the bride of Christ as he continues his exhortation. Meanwhile he demonstrates the certainty that those whom Christ has redeemed will be living in anticipation of his return. He has already told us of Christ's return for "those who eagerly await Him." Now he explains how these are identified. "For by one offering He has perfected for all time those who are sanctified." Just like other biblical writers, our author brings together the work of justification and sanctification, showing that though distinct, they belong together. The nature of justification is forensic or legal, a declaration through the once-for-all death of Jesus Christ on the cross that everyone for whom Christ died is just before God. He does not hesitate to use the word "perfected" to describe this. The nature of justification is not a process but a settled reality. In the eye of the divine judge, all for whom Christ died are "perfected" with nothing more to be added by way of merit to satisfy this perfection. The perfection described relates to the believer's standing before God. This miracle of divine grace was explained by Luther as, simul justis et pecatore, simultaneously just and sinners before God. In regard to our debt of sin, through justification it is regarded as having been satisfied; in regard to our sonship, through justification it is regarded as secure; in regard to our eternal salvation, through justification it is regarded as safe.

 

But how do we know who these justified sinners are? He explains that it is those who are being sanctified, that is, who are in the process of being made holy in all manner of conduct and life. The translation in the NASB is more accurate in the marginal rendering, "being sanctified." The use of the present tense verb, along with the nature of sanctification itself, demands that we view sanctification, not as a completed act, but an ongoing process. The passive voice shows that the Holy Spirit, the divine agent of sanctification, is working holiness in the life of the believer. But it is Christ's "one offering...for all time" that has made this possible. So we are to see the work of Christ as sufficient to carry us through life and on to eternity. Our standing with God is sure and our growth in holiness is secure because Jesus Christ offered himself for our sins and sanctifies all whom he has perfected.

 

"For by one offering He has perfected for all time those who are being sanctified." The process of "being sanctified" gives evidence of having been "perfected" before God through the offering of Christ. But what happens in sanctification? The pastoral writer is beginning what we might term an "experimental" portion of his epistle (10:19ff). In other words, having set forth the doctrinal foundation in Christ, now he is beginning to tell them what they are to be doing as the church of Jesus Christ living through difficult times. Sanctification is a cooperative work, while the perfection of justification depends upon the work of Christ alone. Here the Holy Spirit is at work in the believer; and the believer responds in obedience to the revelation of truth in Holy Scripture. James Pettigru Boyce reminds us of this cooperation.

 

The believer must co-operate in the work of sanctification. His reception of the word of God, his reliance upon its promises, his struggles against sin, and his earnest longings for holiness are important elements in his sanctification. But the existence of these depends upon the belief that God has pardoned his sins, and will accept and bless him, which is the consequence of the personal trust in Christ which constitutes justifying faith [Abstract of Systematic Theology, 412].

Dr. Boyce pointed out the nature of sanctification in the believer's life. And it is to this that I want to draw our attention for a few moments in some brief statements. We may say of sanctification:

(1) It is a personal sanctification.

 

(2) It is a real sanctification, not merely one that is imputed, as is righteousness.

 

(3) It is of the whole nature...not to be confined to mere outward actions...but...extended to the body likewise. Its appetites and passions are to be controlled, wicked actions are to cease, and unholy habits to be put away, the members of the body are to be mortified, all filthiness of the flesh to be cleansed, good works are to be exhibited to mankind, and such high moral duties to be performed as are imposed upon Christians as obligatory towards each other and the world.

 

(4) It is not a sanctification to be completed in this life. It is not like justification, a single act, but is a continuous process.

 

(5) But sanctification will not always be incomplete. In heaven perfect purity and holiness will be the portion of the believer.

 

(6) The partial sanctification of this life is also progressive. It is not a certain degree of attainment, possessed by all alike, and remaining always in this life the same; it is a growth from the seed planted in regeneration, which is constantly bringing forth new leaves and new fruit... [412-414].

Let me illustrate like this. When I was fourteen I traveled to Europe with my aunt and uncle and their family. My uncle was a native Swiss, so we consequently spent most of our time in Switzerland. The most beautiful of all the places we saw was Zermatt, a tiny town nestled among the Swiss and Italian Alps. The Matterhorn is the most famous of the mountains surrounding Zermatt. In early July my cousin and I began a hike from the base of the Matterhorn to what they called "the Hutte," or the halfway point; the place where novices stopped. Our destination was a small wooden building where climbers drank hot cocoa and re-supplied before resuming their climb. For several hours we made our zigzag ascent, sometimes along wide paths and other times along narrow, icy paths. The snow and ice stood in ancient drifts along the way, adding a foreboding treachery to a misstep along the path. Strangely, there were occasions that we actually descended only to eventually begin the ascent again. There was no straight shot to our destination. It involved ups and downs, twists and turns, easy paths and scary ones. But ultimately we made our destination and savored the hot cocoa and breathtaking view.

 

Sanctification is the climb to the mountain's summit. There is no halfway point for the novice. It is not a straight ascent, but a traversing both difficult and challenging terrain. At times the believer appears to make great strides upward; at other times he finds himself descending before ascending once again. Along the way, the believer is being transformed, set apart to Christ in greater degree, and fitted for living at the summit in the rarefied presence of Jesus Christ. Sometime weary, occasionally despairing, the believer presses on, knowing that the reward of the summit will far outweigh the difficulties along the journey.

 

Are you traveling to the summit? Do not despair. The certainty of Christ's work on your behalf is the certainty that you will reach the anticipated summit where you will see Christ face to face.

 

3. Applying

 

Like all the biblical writers, this author believed in the inspiration of the Scriptures by the Holy Spirit. He refers to the Holy Spirit's testifying in the Scripture of the blessings of the new covenant inaugurated by Christ: "And the Holy Spirit also testifies to us; for after saying, "THIS IS THE COVENANT THAT I WILL MAKE WITH THEM AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT MY LAWS UPON THEIR HEART, AND ON THEIR MIND I WILL WRITE THEM," He then says, "AND THEIR SINS AND THEIR LAWLESS DEEDS I WILL REMEMBER NO MORE." Now where there is forgiveness of these things, there is no longer any offering for sin." He has already expounded upon these verses in chapter 8 and what has followed, so now he just reminds them of the essence of the new covenantal blessings, what Christ applies to the believer through his all-sufficient, once-for-all death. These blessings belonged to those first century believers; but they belong to us as well who have trusted in the sufficiency of Jesus Christ as Mediator and King.

 

(1) New disposition. The problem with those under the old covenant was that of the heart. They had the law of God, but it was written on stone. It was easy to turn away from the commands of God since their hearts were bent in rebellion. But not with the new covenant! "I will put my laws upon their heart, and on their mind I will write them." Now the law of God has come to the center of the believer's life; he has "an inner impulse that both delights in knowing his law and doing his will" [Kent Hughes, Hebrews: An Anchor for the Soul, vol. 2, 24-25]. The mind is affected with truth and the heart is bent in a new direction of delighting to do the will of God. Consider for a moment Saul of Tarsus, a man steeped in the old covenant traditions and beliefs and stubbornly defiant of the new covenant through Christ. Then he met Christ in that decisive confrontation on the Damascus Road. What happened to this man who was unmoved by the cries of those he persecuted? Through faith in Christ his disposition was changed. No longer was he the legalist that the Pharisees championed but now the man whose mind grasped the Scriptures' teachings concerning Christ coupled with an inward desire to follow after Him.

 

(2) New pardon. "And their sins and lawless deeds I will remember no more." All of us have had the experience of having wronged someone we loved. What agony of heart we experienced until we heard the words, "I forgive you." Then it seems that a weight is lifted from the shoulders and life returns. Will you multiply that experience by a million times? What does that weight feel like when you know that your sin has offended the God that created you? Greater yet, what happens to you when through Jesus Christ's satisfaction of your debt, God declares you forgiven, remembering your sins no more? Every time the Christian, soiled by walking through the world and the struggles of indwelling sin, remembers what Christ has done for him through his sacrificial death, the joy of sins forgiven returns.

 

(3) New religion. "Now where there is forgiveness of these things, there is no longer any offering for sin." Here is where our writer culminates his argument before exhorting these believers to draw near to the presence of Christ. If you are forgiven, then why do you keep seeking forgiveness through other means? Let me put it like this. If you had a large debt paid off but you kept trying to pay that cleared debt, you would be wasting your money, time, and sanity. The debt has been paid. Full pardon belongs to you. The religion of the cross delivers you from the miserable scramble to find new ways to merit forgiveness. The new covenant is a new religion indeed, one that declares the believer forgiven forever and gives him a new disposition to go on in obedience in following after the Lord.

 

Conclusion

 

What kind of religion do you have? Is it the endless treadmill of trying to merit forgiveness? Or have you been joined to Christ by faith so that you know the forgiveness of sins and newness of life? What can wash away my sins? Can you answer, only the blood of Jesus Christ who inaugurated for me the new covenant?

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