Date: Tue, 7 Feb 1995 10:23:22 +0100
Reply-To: t.benschop@pobox.RUU.NL
Sender: Christian explanation of the Scriptures to Israel
From: Teus Benschop
Subject: The Scriptures opened, 17
Contents
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1. Weekly reading, Exodus/Shemot 28:1
2. Psalm 49:21
3. New Testament, Hebrews 10:19-39, part 1
4. Books
1. Weekly reading, Exodus/Shemot 28:1
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Exodus/Shemot 28:1
And take thou unto thee Aaron thy brother,
and his sons with him,
from among the children of Israel,
that he may minister unto me in the priest's office,
even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.
We now come to the second part of the service of the Law, namely to the
priest's office. We must keep in mind that we must have a closer look at
three things: the tabernacle, the priest's office and the sacrifices. And
indeed, the whole brilliance of the tabernacle, as described in the
previous chapters of the Law, would be an empty splendour without the
priest. The priest intervened thus that he, reconciling God with the
people, in a sense connected heaven with the earth. That the Levitical
priests wore the picture of Christ is above all doubt, because they were,
considering their task, more outstanding than the angels. And that would
absolutely be not suitable, when they not were the pictures of Him, Who
Himself is the head of the angels. It is true that, among the heathen
nations, the priests were leaders of the holy things, but in reality only
deceitful phantoms, for there is not made mention of a Mediator in order
that the people would know that God is reconciled in no other way, and
that the prayers are heard in no other way, then that a Reconciler stands
between God and men.
The principle of the Levitical priesthood is totally else. Here, the
Israelites are taught that they all were unworthy to put themselves
before the face of God. And that therefore was needed a Mediator who
would reconcile God. They had already received the general rule that all
had to be according to, and had to be brought back, to the pattern what
was showed to Moses on the mount. Therefore, their hearts had to raise
higher. This was also easily to gather from many notions. The whole crowd
saw a man like themselves, who not could enter the sanctuary trusting in
own innocence, and whose worth laid in the additional things, namely the
anointing and clothing. So, there glittered not the whole truth, but only
an image, what had to point to the complete truth. Therefore, they were
without doubt warned in order that they not would get stuck in the
earthly things. And further, an explanation was added, because the
promise of the Priest, who would finally come after the order of
Melchizedek, only would be fixed when it would be applied to the Messiah.
See for this promise the Psalm: "The LORD hath sworn, and will not
repent, Thou art a priest for ever after the order of Melchizedek."
(Ps.110:4) In this verse, there are done two things. First, God has
"sworn", and secondly, he is priest "forever". So, here, by a way of
contrast, the Levitical priesthood is compared with another which
differed from it. The priesthood after the order of Melchizedek was
"forever", so the Levitical was temporal. The priesthood after the order
of Melchizedek was consecrated by an oath, so it excelled the Levitical.
It is without doubt that David, while he is a reliable explanator of
the Torah, had showed more clearly what was darkly pictured there. Until
now, we have heard that the Levitical priesthood was posed to be a shadow
of the true Mediator. Now it would be worthwhile to indicate shortly the
characteristics, through which the only and eternal Son of God, our
Priest, must be discerned from the old priests. We have already seen the
first difference; the picture was temporal. For the lasting must be
sought in the truth. From this we learn that there was not established by
Moses a priest's office that would keep on for always, but that it would
lead the nation to a better expectancy. What is said about this matter
can suitably be applied to the persons. Under the Law, there was only one
High Priest, and one from his family would follow him up later, because
they all were mortal. Nobody but Christ was therefore a suitable High
Priest for nobody else could keep on eternal. This is the second
difference. The third is located in the Godhead of Christ. This is
confirmed by the fact that the priest after the order of Melchizedek has
no beginning. For men do not find the origin of Melchizedek. Only once,
and suddenly, he is put in the centre, as if he came falling from heaven.
The fourth difference is the combination of the kingship and the
priesthood. Under the Law, God wanted that the one was king and the other
priest, and it was not allowed to mix the one task with the other. Well,
with the honorary title of king is He honoured, of who is said that He
would be Priest in the stead of Melchizedek. The fifth difference is,
that the priest under the Law appeared before the face of God only in the
visible sanctuary; but Christ penetrated into heaven in order that He
would present us to the Father, not in the outward signs of the precious
stones, but in reality. He does so, that we all may be gathered together
to God in Christ as our Head. The sixth difference is lain in the perfect
righteousness of Christ. For the priest under the Law needed, because he
was one of the sinners, to pray for grace for himself. But Christ, being
undefiled by any guilt, achieves for us the grace through His purity. The
seventh difference was that the priest derived from the outward pictures
those things, which are come to truth and reality in Christ. The holy
clothes indicated something more then humanly. The anointment was a sign
of the Spirit Who dwelled in Christ. Therefore, He was not hallowed
through outward and transient oil, but through the fulness of all gifts.
The old priest refrained from the intercourse with a woman when he
entered the sanctuary. It was him only permitted to take a virgin to a
wife. But in Christ, the complete and spiritual cleanness is enough in
itself. The eighth and last difference lays in the offerings itself. This
will be a longer topic, but for now, it must be known that Christ not
through the blood of animals, but through His own blood has reconciled
the world.
2. Psalm 49:21
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Ps.49:21
Man that is in honour, and understandeth not, is like the beasts that
perish.
In this last verse of the Psalm, the prophet repeats in short the
intention of this Psalm. It may be that the wicked men become rich in
their lives, that they become proud and high, that they are in honour,
but their end is like the beasts who perish.
In their lives they do evil instead of doing good, surround the
righteous to oppress him instead of helping him, trust in their goods
instead in God, boast themselves on the multitude of their riches instead
on God's grace, think that their houses will be forever instead of
knowing that all here beneath is temporal, call the lands after their own
names instead using names like "With God's help" or "This must be left"
or the like. They act like the beasts who not understand that there will
be an end of the life in this lower part. They use not the wisdom like
the prophet did: "My mouth shall speak of wisdom; and the meditation of
my heart shall be of understanding." (Ps.49:4) They act like the beasts
whose most important goal it is to fill their bellies with food, and when
that is done, they lay themselves down. So do the wicked. They fill their
bellies with food, their heads with vain honour, their purses with money,
their lands with houses, and forget that they have a soul to look after.
They understand not that there is a God, or they will not understand it.
They think not about a day of judgement, where they will be judged
according to God's law. "Have you honoured God instead of yourself? Have
you loved the LORD with your whole heart, soul and powers? Were you
reconciled with God through the forgiving of your sins?" The ungodly
forget this; their own goal is becoming rich and fat.
This their way is their folly, yet their posterity do the same and
approve their words. Silly and thoughtless.
The life and death of the understanding is otherwise. It is true that
they have many sorrows and distress in this life, but their end will be
good. The wicked will die forever, but God will redeem the souls of the
godly from the power of the grave, and He will receive them. Let they not
fear when a man becomes rich and when the glory of him is increased. For,
at the end of his life, when he will die, he shall carry nothing away.
His glory will not descend after him. Man that is in honour, and
understands not, is like the beasts that perish.
3. New Testament, Hebrews 10:19-39, part 1
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The apostle here begins the second part of the letter to the Hebrews. In
the first part, he wrote about the excellence of the Person and the
offices of Christ, using a very godly style. This second part contains
the incentives to the due obligation of the believers, namely the faith
and the christian conversation.
In the rest of this tenth chapter, he urges them to
- boldness in the belief (19-22),
- firmness in the confession (23-31),
- patience in the oppression (32-39).
19 Having therefore, brethren, boldness to enter into the holiest by
the blood of Jesus,
"Having therefore". This word "therefore" makes clear that there is a
connection with the previous versees. What is the connection? The apostle
has presented until now the Person and the offices of Jesus Christ, the
Mediator. His last words about Him were written in the last verse: "And
their sins and iniquities will I remember no more. Now where remission of
these is, there is no more offering for sin." (Heb.10:17,18). "Having
therefore, brethren, boldness". So, why do we have boldness? Through the
blood of Jesus, that is because there is remission of sins (last verse),
that is because the sins and the iniquities will no more be remembered
(verse 17).
"Boldness". This is freedom in the mind, freedom in the conscience.
One does not feel himself guilty, but acts in the belief that it is
allowed to "enter into the holiest". The boldness rests on the remission
of sins "by the blood of Jesus". Under the old covenant, the common man
was not allowed to enter into the holy; certainly not into the holiest.
But under the new covenant, we may enter by Jesus' reconciling blood.
"To enter into the holiest". What does this mean? It is going through
faith, hope and prayers, straight unto God in heaven. We have therefore,
brethren, boldness to enter into the holiest, that is heaven, "by the
blood of Jesus". In the service of the temple, the priest depicted the
remission of sins by offering goats and calves, but Jesus did it
otherwise. Of Him is said: "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." (Heb.9:12) The offering of Jesus on the cross
has obtained an eternal redemption, in contrast to the offerings, which
had always to be repeated, and never were enough.
20 By a new and living way, which he hath consecrated for us, through
the veil, that is to say, his flesh;
We have now boldness to go to God "by a new and living way". This way is
new. This word "new" means here, according to the Greek word, "fresh
slaughtered". Here is meant the sacrifice of Jesus, which was fresh
slaughtered and always remains effective. The way is also "living". Why
is the way living? Because Jesus is living. "I am the living bread which
came down from heaven: if any man eat of this bread, he shall live
forever." (John 6:51) The way of the belief in Jesus is living, and gives
life. Jesus is also called a "way" to God, because we have access to God
through Him and His merits, like by a way. "Jesus saith unto him, I am
the way, the truth, and the life: no man cometh unto the Father, but by
me." (John 14:6) The believers enter into the holiest "through the veil,
that is to say, His flesh". Why is Jesus' flesh compared with the veil of
the temple? The veil in the temple covered the ark of the covenant and
the mercyseat, and the whole holiest. Likewise Jesus' flesh covered His
godly nature. He was God, but His human body covered that somewhat.
Through His body, which was crucified, redemption of sins is made, and we
have access unto God.
21 And having an high priest over the house of God;
We have Jesus as a High Priest over God's house. The priest offered for
the reconciliation of the sins. Likewise Jesus offered Himself to
reconcile our sins. "Who needeth not daily, as those high priests, to
offer up sacrifice, first for his own sins, and then for the people's:
for this he (Jesus) did once, when he offered up himself." (Heb.7:27)
With "the house of God" is meant the whole congregation of God. Hebr.3:7
says that we are God's house when we stay in the belief. "The house of
God, which is the church of the living God." (1 Tim.3:15)
22 Let us draw near with a true heart in full assurance of faith,
having our hearts sprinkled from an evil conscience, and our bodies
washed with pure water.
The connection with the previous verses is thus. We have, brothers,
boldness to go to God in faith (verse 19) by the way of Jesus' sacrifice
(verse 20), and having Jesus as a High Priest over the congregation of
God (verse 21), "let us draw near with a true heart in full assurance of
faith" (this verse). A true heart means an unfeigned, upright mind. Full
assurance of faith means that we draw near without doubt. For who
believes will not doubt, but the matters are for sure. "Faith is the
substance of things hoped for, the evidence of things not seen."
(Heb.11:1) Believing wherein? We believe in Jesus Christ, namely that His
sacrifice is done also for us, and that His righteousness is counted also
to us.
This faith gives two things. Our hearts will be sprinkled, and our
bodies washed. Both the inward and the outward man will be washed.
Formerly, we had an evil conscience, and dared not to draw near to God.
But now, having our heart cleansed from an evil conscience, we serve God
in boldness. Also our bodies are washed, like is foresaid by the prophet:
"Then will I sprinkle clean water upon you, and ye shall be clean: from
all your filthiness, and from all your idols, will I cleanse you."
(Ezek.36:25)
This verse shows us that God will wash the whole man. The whole man
must be pure, both from the inside, the heart, and from the outside, the
body. The heart must be purified by the belief, and also the outward
works must be visible. Both are necessary, and God will give them both to
His chosen. Let we keep this in mind. When we meet someone, and he says
that he has the belief, and he has not the good works, we know that he is
misleading himself. For he lacks the good works. When we on the other
hand meet someone, and he says that he is righteous through his good
works, we know that he is misleading himself. For he lacks the belief,
the cleansing of his heart.
23 Let us hold fast the profession of our faith without wavering; (for
he is faithful that promised;)
"Let us hold fast the profession of our faith". The apostle here writes
to a congregation who was in many oppressions. Therefore, they could be
tempted to say: "Let we not show our faith to the world, lest we are
persecuted." Many think so, that it is enough to have the faith only in
the heart. The apostle however, says otherwise. Also the profession of
faith is necessary, therefore, "let us hold fast the profession of our
faith". Compare this with Daniel the prophet, who prayed before his
opened window, in the sight of everybody who wanted to see it, even when
he knew that the death penalty would be the result of it. He truly held
fast the profession of his faith, yes, also "without wavering". This
great man, full of belief, given him by God, will be an example for us.
Let us therefore profess our belief without wavering, even in the
greatest dangers. Why do we not need to waver? "For he (God) is faithful
that promised". God is faithful to fulfill what He promised. He promised
the salvation through Christ's merits, whereon our hope is built. The
reliability of God is the ground of our faith, and thus the ground for
our firmness.
24 And let us consider one another to provoke unto love and to good
works:
This word "consider" means in Greek to spy on, and that word "to provoke"
means to drive in an unfavourable sense. So, in the world, to spy on each
other leads to provoke to angry words and envy. This must not go thus in
the christian congregation. There we must well consider one another, to
make each other the more zealous in love and good works. The congregation
considers each other for a better purpose than the world does.
(to be continued)
4. Books
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Thomas Watson, The Ten Commandments
This volume is one of Thomas Watson's complete "Body of Practical
Divinity" One of the most precious of the peerless works of the Puritans,
and those best acquainted with it prize it most.
ISBN 0 85151 146 5
300pp. Large Paperback.
Price around $10,00.
Ordering: ask your local bookstore or reply this description to
chr-exp-request@nic.surfnet.nl - Your order will be forwarded to a
bookshop. When ordering by reply, include your full name, address, ZIP-
code and state and/or country.
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Chr-Exp, a Christian explanation of the Tanach and the New Testament
Editor: Teus Benschop - t.benschop@pobox.ruu.nl
No copyrights on this publication
Institution Practical Bible-education, the Netherlands
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file: /pub/resources/text/ipb-e/so: s-open-017.txt
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