GOD'S LAW AND JUDGEMENT TIME - ARE YOU READY?

LoveGodsWord said:

Now listed there is no reason to get upset. Do you have any scriptures to share?

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The usual dodge.

LoveGodsWord said:

This post shows a lack of understanding of the purpose of the day of atonement. The daily ministration of the Sanctuary was for provision of sin committed on a day to day basis. The yearly day of atonement was for the removal of sin from the presence of God only done once a year. You should know this from your backgournd already. Happy to provide the scriptures if you need them.

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Now the personal attacks begin right along with your treating tall73 like the rest of us.

The7thColporteur said:

Absolutely.

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Then why are you trying to show Jesus offered blood sacrifice at other times?

listed said:

Then why are you trying to show Jesus offered blood sacrifice at other times?

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Must be a reading problem. Never was such a thing done, nor implied, intimated, stated, desired, wished, hoped, proved, written, etc.

LoveGodsWord said:

I think your the only one that I have ever met that believes the parable of the sheep and goats is not a parable.

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Well here are a few others. But it is not called a parable. And in fact He describes what will happen in plain terms.


We have here a picture of the final judgment, ‘the end of the world;’ not a parable, though containing the figure of a shepherd dividing the sheep from the goats
Schaff's Popular Commentary on the New Testament

When the son of man shall come in his glory,.... What is before signified in the two preceding parables, is here clearly and distinctly represented without a parable
John Gill's Exposition of the Whole Bible

There are some passages in it that are parabolical as the separating between the sheep and the goats, and the dialogues between the judge and the persons judged: but there is no thread of similitude carried through the discourse, and therefore it is rather to be called a draught or delineation of the final judgment, than a parable it is, as it were, the explanation of the former parables.
Matthew Henry


The representation of this judgment is not a parable or simile, as Olshausen thinks. It contains some of the elements of a parable; but really sets the judgment before us in its concrete form. Lange's Commentary

This description is not a parable, though there are in it parabolic passages
Greek Testament Critical Exegetical Commentary

From hence to the end of the chapter, we have a draught and scheme of the general judgment.
Expository Notes with Practical Observations on the New Testament

The7thColporteur said:

Of course the way into the Heavenly Sanctuary and unto the Mercy Seat was made open by Jesus. That does not mean that the ministration of Christ Jesus as High Priest [made so at Pentecost, texts already provided] of the second compartment was then in service, you simply assert it in defiance of all that which is presented to you.

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So we are wandering around with access to the Most Holy Place...which is most holy because of God's presence anyway, but He is not there?

But He is there:

23 Therefore it was necessary that the copies of the things in the heavens should be a]">[a]purified with these, but the heavenly things themselves with better sacrifices than these. 24 For Christ has not entered the holy places made with hands, which are b]">[b]copies of the true, but into heaven itself, now to appear in the presence of God for us; 25 not that He should offer Himself often, as the high priest enters the Holy Places every year with blood of another

The7thColporteur said:

Indeed, Ten Tables, as the Ten Commandments, the Ten Words of God.

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So you said the table of shewbread was the throne, on the northside, and then when you are shown there were ten on the north and south, all you can do is associate them with the ten commandments?

It is pretty plain the ten tables of shewbread are not the throne.

The7thColporteur said:

Must be a reading problem. Never was such a thing done, nor implied, intimated, stated, desired, wished, hoped, proved, written, etc.

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You pointed out Jesus shed blood at other times. Why?

The7thColporteur said:

That's a confusion again by yourself in the functions of King and Priest and the differing ministrations thereof.

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No, it specifically compares to the priest who stands..and He finished and sat.

He is King, but that passage referred to His priestly work.

Jesus Christ is not only "sitting", but also "standing" and "walking", see Acts 7:

Acts 7:55 KJB - But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,

​

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Acts 7, comes years later, 3 1/2 to be precise {last half of the last week of the 70 weeks of Daniel 9}, after Jesus ascended from the Mount of Olives. This may be shown by the events themselves, beginning with Jesus Baptism the beginning of the final week of Daniels 70 weeks, in Daniel 9.

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Indeed, Jesus is not forced into a box. But again, it compares it to the standing of the priest to offer in the passage in question.

Most will not understand what it means for Jesus to "sit" upon the Right hand of God, and they do not know which Throne He then and now sits upon:

Hebrews 4:16 KJB - Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.​

But there is yet a future Throne for Jesus to sit upon, which is is not now set upon:

Matthew 19:28 KJB - And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

Matthew 25:31 KJB - When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:​

Neither do most realize the Dual functions that Jesus is fulfilling, in several capacities. He is both Man and God. He is both Highpriest and King, since Jesus is after the order of Melchizedek, the King-Priest.

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Yes He is! And the passage still contrasted His sitting with the priest standing.

Again, not about "offering". Is it deliberate with you?

Yes, died once for all - never to die again.

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Intentionally pointing out the reference is to the priest standing to minister.

Jesus indeed entered once for all, but into Where specifically in Hebrews 9:12?

It was into the Sanctuary, the Holy place, through the First veil alone, not through the Second then:

Hebrews 9:12 KJB - 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.​

Said so many ... ago ....

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In the the holy places. Note that He enters by His own blood. Blood was not needed to enter the first compartment of the earthly. It is contrasted with the entry by means of the blood of bulls and calves. Goats blood only entered into the second compartment, both in the inauguration and the Day of Atonement. And the results speak for themselves: Eternal redemption.

LoveGodsWord said:

Arr here is where you make a mistake. All the earlier actions lead to the bringing in of the live goat right? What is the goat for?

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There is no mistake. The text says what it says. Atonement was already made for all the people and reconciliation made for the sanctuary.

LoveGodsWord said:

Not really confession is made because the judgment is already made and investigated. What are they going to say at judgment time to God? That is not true?

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Finally went back to sleep for a bit, and now back at it.

Yes, but we agree either way that judgment is already made. Because we give an account of ourselves. This is also in person where He calls us to account. And then we confess.

LoveGodsWord said:

What is the goat for?

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And here is where it is difficult only because the NT does not interpret it. But I will discuss what I gather from the type.

So I already posted that per Hebrews 9:23-25 we see that Jesus appeared in God's presence on our behalf, with an entry that is likened to the entry of the high priest yearly with blood, only it is better because it is into the true, and Jesus did it once.

That is the fulfillment of everything up to the point where the high priest would leave the sanctuary. There was the application of blood that made atonement for the people, and reconciled the sanctuary.

23 Therefore it was necessary that the copies of the things in the heavens should bepurified with these, but the heavenly things themselves with better sacrifices than these. 24 For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; 25 not that He should offer Himself often, as the high priest enters the Holy Places every year with blood of another— 26 He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself.


This fulfilled the type up through vs. 20

11 And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:
12 And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail:
13 And he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not:
14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.
15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:
16 And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.
17 And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.
18 And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.
19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.
20 And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:

The people are atoned for and the sanctuary reconciled. This was accomplished by sacrifice and presentation of blood. Jesus did just that.


Then the next part happens when He leaves the sanctuary. And while the once for all sacrifice, and once for all entry happened in the first century, this clearly does not, and so would correspond to the end, where the Day of Atonement fulfillment would be expected, if it follows the type.

Since Jesus is the High Priest whatever the scapegoat is, it is a work that Jesus is doing. And it seems to relate to the removing of all sin from the whole camp (or in the fulfillment, removal of sin from the earth. In other words, it refers to judgment.)

So now looking at the scapegoat portion:

5 And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering.

Both of the goats are for a sin offering. They are both animals that are qualified to bear sins.

Leviticus 16:6 And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house.

7 And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation.

8 And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat.


Here I agree with T7c that one of the goats becomes the sin offering FOR the Lord. It is killed and its blood is shed, as we saw above, for the purification of the people, and of the sanctuary.

9 And Aaron shall bring the goat upon which the Lord's lot fell, and offer him for a sin offering.

10 But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the Lord, to make an atonement with him, and to let him go for a scapegoat into the wilderness.

And here I also agree with t7c at least in part. The other goat is FOR azazel, and goes into the wilderness, removed from the camp.

Now all of the sins of those who have participated in the type have been atoned for. And now this other goat, the live goat, is used to make atonement, as was noted by T7c.

Since it is not for the Lord, to my thinking, again, based just on inferring from the type, it is not Jesus. But it still represents a work of Jesus because the high priest is performing the work. Yet, it does have sins placed on it:

21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:

22 And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.

Now here is where I diverge from T7C a bit. Satan does not bear the sins of all people. He tempts, but he can only be responsible for his own sins and the temptations he brings to others. Adam and Eve, while they were tempted by Satan, committed their own sin. He did not commit it for them.

Therefore I see the ones bearing the sin here as those who reject the sacrifice of Christ. He made provision for all sins, which is why all the people were already atoned for by the time He left the sanctuary. But that does not include those who did not accept His provision. They bear their own sins. It is placed back on them. And they suffer the fate of those who did not afflict themselves:

28 And you shall do no work on that same day, for it is the Day of Atonement, to make atonement for you before the Lord your God. 29 For any person who is not afflicted in soul on that same day shall be cut off from his people.

They are removed from the camp of the righteous.

If you have it referring to Satan then you have two problems.

1. Jesus' sacrifice did not cleanse sin for the people who trusted in Him, but merely transferred sin. Jesus died for the sin, paying the penalty, He was the Lord's goat, and His life a sin offering.

2. Satan cannot bear the sins of everyone as he is only responsible for his own sin, and for tempting others. He did not perform their sin for them.

Those who do not trust in Christ's atoning work have no one to bear their sin. They bear it themselves and are removed from the camp in judgment.

This to me fits the type best in all way, but again, the azazel is not spelled out in the NT, so that is inferring from the type.

In the next three posts I will go through in detail Hebrews 9:23-25.

Part 1


In Hebrews 9:23 we see a plain reference to the cleansing of the heavenly sanctuary:

23 Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.

This verse asserts that cleansing of the heavenly things is necessary. And it is connected to verse 24, which explains how this happened:

24 For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us

The word rendered "for" here is γαρ and connects verse 23 to the argument of 24-25, which deals with Christ's entry into God's presence. It is a term used when drawing a conclusion from a preceding argument. Therefore, the necessity of the cleansing of the heavenly things is directly tied to, and explained through, the statements in verse 24. Verse 24 shows Jesus' entry directly into God's presence.

Verse 24 spells out a couple of things about Jesus' entry:

1. Christ has entered not into the holy places made with hands. (The earthly tabernacle).

2. Christ has entered into the true--heaven itself--to appear in God's presence in our behalf.

Verse 25 continues speaking about this entry, which is part of the argument for the cleansing of the heavenly things.

Again we see an important connecting word, ουδε, "nor".

25 nor that He should offer Himself often, as the high priest enters the Holy Places every year with blood of another—

Verse 24 started with a negative statement: Christ entered not. . . .

Verse 25 continues with another negative statement regarding Christ's entry: Nor . . .

In verse 25 we have not only the connecting word ουδε but also a clause that indicates purpose. It uses the word ινα, which means "in order that." So the first part of verse 25 could be translated as:

Nor yet was it in order that. . . .

Nor yet refers to the entry into God's presence spoken of in verse 24. Jesus did not enter in the the earthly sanctuary made with hands. Nor yet did He enter in order that He might offer Himself repeatedly, as the high priest enters the holy places every year with blood not his own.

The words for "nor yet" and "in order that", which begin the verse, can refer only back to the event of entry and presentation in God's presence of verse 24. So we see that verse 25 still describes aspects of Jesus' entry.

The following commentaries, which look particularly at the Greek text, recognize the significance of this combination of ουδε and ινα:

The New International Greek Testament Commentary recognizes that the author's phrase nor yet in order that is tied to the main clause in verse 24, for He has not entered:

The author writes ουδ ινα rather than ουχ ινα because the main clause (ου γαρ...εισηλθεν) is expressed negatively.

The Interpretation: The Epistle to the Hebrews

ου and now ουδε: Christ did "not...nor," etc. Christ did not enter into a mere earthly sanctuary; nor (did he enter heaven) in order to be offering himself often like as the high priest enters into the sanctuary year by year

Commentary on the Epistle to the Hebrews, by Franz Delitsch

V. 25 Nor yet (is he entered in) that he should offer himself often, as the high priest entereth into the holy of holies year by year with alien blood.

The Expositor’s Greek Testament

“Nor yet [did he enter in] in order to offer Himself repeatedly,” that is, He did not enter in for a brief stay from which He was to return to renew His sacrifice.

Vincet's Word Studies

Nor yet that (οὐ δ' ἵνα)
Supply did he enter. “Nor yet did he enter that he might offer,” etc.

The entry then of verse 24 is still being spoken of in verse 25, and the argument, in regard to the necessity of the cleansing of the heavenly things, is still being explained.

From examining the argument of the author in vss. 23-25 we realize that verse 23 introduces the author’s description of the fulfillment of the cleansing of the heavenly sanctuary. This fulfillment involves Jesus’ entry into God’s presence, on our behalf. This entry is compared to the yearly entry of the high priest, every year, with blood not his own. This description is a clear reference to the Day of Atonement entry of the high priest to cleanse the earthly sanctuary.

Even Adventist scholars have recognized that verse 25 refers to the Day of Atonement service. Below are some quotations from Adventist sources that recognize day of atonement references in Hebrews, and especially Hebrews 9:25.

Seventh-day Adventist Bible Commentary on Hebrews 10:1:

Compare ch. 9:25, 26, where the work of Christ is again contrasted with that of the earthly high priest on the Day of Atonement.

M.L. Andreasen in The Book of Hebrews:

On Hebrews 4:16

Verse 16. "The throne of grace." This expression in Christian terminology has always been closely connected with prayer, and hence with the mercy seat. It was at the mercy seat the high priest supplicated
God for forgiveness on the Day of Atonement. We are invited to come there to find grace to help in time of need. (64)

On Hebrews 9:25-26

Verses 25, 26. The priests entered the first apartment daily, the high priest once every year when he went into the most holy with the blood of the bullock and the goat. (127)

William Johnsson in his essay "Day of Atonement Allusions," which can be found in the DARCOM volume on Hebrews, lists 9:25 as clearly alluding to the Day of Atonement.

The context clearly points to a Day of Atonement allusion (high priest . . . yearly . . . blood [cf. 9:7]) (113)

Alwyn Salom in his appendix article in the Daniel and Revelation committee series, speaking of verse 24, 25:

The reference in the context of the Day of Atonement service of the earthly high priest is not to the outer compartment of the sanctuary. (227)

Richard Davidson, notes that vs. 25 is an unmistakable reference to the Day of Atonement:

I agree with Young that Hebrews 9:7 and 9:25 refer to Day of Atonement, because of the clear references to “once a year” and “every year” respectively. ("Inauguration or Day of Atonement?" Andrews University Seminary Studies, Spring 2002, 79)

Felix Cortez states in his article "From the Holy to the Most Holy Place: The Period of Hebrews 9:6-10 and the Day of Atonement as a Metaphor of Transition" in the Journal of Biblical Literature, 125.3, Fall 2006, 527 (footnote):

Unchallenged references to the Day of Atonement in the central section include 9:7, 25

Part 2

Verse 25 is speaking about Jesus' presentation of Himself in God's presence. In the earthly type of the Day of Atonement, as part of the cleansing of the heavenly things, the earthly high priest would kill the sacrificial animals. He would enter the sanctuary and go directly into God's presence. He would bring blood with him and would sprinkle the blood on the mercy seat of the ark. We see this described in Hebrews 9:7:

Heb 9:6 These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties,
Heb 9:7 but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people.

What we see in Hebrews 9:24-25 is the fulfillment of this entry with blood into God's presence. Jesus' offering of Himself here is the author's way of of showing the presentation of the blood on the Day of Atonement.

The evidence for this view is described below:

Evidence 1: The term that is used for offer in Hebrews 9:25 is the same term that is used in 9:7 when describing the sprinkling of blood in the earthly Day of Atonement:

7 But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people’s sins committed in ignorance

This was noted by Adventist scholar Felix Cortez in a footnote on page 25 of his dissertation The Anchor of the Soul that Enters 'Within the Veil': The Ascension of the 'Son' in the Letter to the Hebrews:

Interestingly, Hebrews departs from the language of the LXX to describe the manipulation of blood by the High Priest on the Day of Atonement: the blood is not “sprinkled” on the sanctuary but “offered” (9:7).

The author in 9:7 uses an unusual term to describe the Day of Atonement ministration of blood in the earthly sanctuary. The blood in the Day of Atonement type was sprinkled. Instead of sprinkling, the author of Hebrews describes it as presentation of blood, saying it is "offered". This anticipates the fulfillment, in which Christ enters God's presence (9:24) and "offers" Himself (9:25), just as the earthly high priest offered the blood on the Day of Atonement in God's presence, according to the author in vs. 7.

7 But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people’s sins committed in ignorance

24 For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; 25 not that He should offer Himself often, as the high priest enters the Holy Places every year with blood of another

Jesus did not sprinkle Himself in heaven, but He offered, or presented Himself. He had died as the Sacrifice, and He now offers Himself, now alive again, in God's presence.

Evidence 2: Jesus' offering of Himself is compared to the entry of the earthly high priest, not the killing of the animal by the high priest.

25 not that He should offer Himself often, as the high priest enters the Holy Places every year with blood of another

The blood is already shed and the priest is entering in verse 25. This is not a reference to the death of the animal. This is the continuation of the entry in verse 24, in comparison to the earthly high priest.

This offering of Himself in heaven fits the type under discussion, the cleansing of the heavenly things, which was accomplished by blood presentation in God's presence on the Day of Atonement.

25 not that He should offer Himself often, as the high priest enters the Holy Places every year with blood of another— 26 He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself.

Vs. 26 continues the thought of 25. If Jesus were to enter to present Himself every year, as the earthly high priest did, then He would have had to suffer many times as well. But this was not the case. He did it once.

So what we see in vs. 24 and 25, in direct answer to the necessity of the cleansing of the heavenly things, is an entrance into God's presence. There Jesus fulfilled the offering of the blood by the earthly high priest on the Day of Atonement. Jesus died once for all, entered once for all, and then presented Himself in God's presence not often but once for all.

This fits the type in which the high priest would enter the sanctuary and present blood in the presence of God.

part 3

So the argument of verse 23-25, that it is necessary for the heavenly things to be cleansed by better sacrifices, has now been spelled out. It is through Jesus' past-tense, once-for-all death, once-for-all entry, and offering of Himself in God's presence, not often, but once, that the heavenly things are cleansed. Jesus made purification for sins. He provided the corporate means of forgiveness. He fulfilled the Day of Atonement type of cleansing in the sanctuary. And this all happened in the first century, past tense to the author of Hebrews.

Here are a number of commentaries which discuss this presentation of Jesus in God's presence:

Commentary on the New Testament by D. D. Whedon

This offer is parallel to the entereth of the high priest; it, therefore does not here mean to sacrifice himself, but to present himself in heaven, as the high priest presented himself in the holy place. Yet in both cases a previous sacrifice takes place.

The Expositor’s Greek Testament

“Nor yet [did he enter in] in order to offer Himself repeatedly,” that is, He did not enter in for a brief stay from which He was to return to renew His sacrifice. Westcott holds that the “offering” corresponds with the offering of the victim upon the altar, not with the bringing of the blood into the Holy of Holies. He refers to v. 14, εαυτον προσηνεγκεν, to ver. 28, and also to x. 10. Similarly Weiss and others. But in ix. 7 προσφερει distinctly refers to the bringing in and application of the blood in the Holy of Holies, and the context of the present passage seems decidedly to make for the same interpretation. The sequence of the ινα clause after εισηλθεν; the analogy presented in the clause under ωσπερ; and the consequences stated under επει (ver. 26) all combine in favouring this meaning. The high priest enters the Holiest annually, but Christ’s entering in was of another kind, not requiring repetition.

Vincet's Word Studies

Offer himself refers rather to Christ's entrance into the heavenly sanctuary and presentation of himself before God, than to his offering on the cross. . . .The sacrifice on the cross is described by παθειν suffer, Heb 9:26, and is introduced as a distinct thought. The point is that, being once in the heavenly sanctuary, Christ was not compelled to renew often his presentation of himself there, since, in that case, it would be necessary for him to suffer often. Each separate offering would necessitate a corresponding suffering.

New International Commentary on the New Testament

Moreover, when Christ entered into the heavenly sanctuary, he entered once for all. His entrance into the presence of God on his people's behalf, by virtue of his own blood, is set in sharp contrast to the entrance of Israel's high priest into the material holy of holies on the Day of Atonement.

Commentary on the Epistle to the Hebrews by Franz Delitsch

V. 25 Nor yet (is he entered in) that he should offer himself often, as the high priest entereth into the holy of holies year by year with alien blood.

The comparison is between the offering of the Jewish high priest within the veil, and that of Christ in the eternal sanctuary: the προσφερειν εαυτον here spoken of cannot therefore be ...the self-sacrifice of Christ upon earth, but a self-presentation subsequent to that. The Jewish high priest goes year by year into the typical sanctuary, εν...αιματι αλλοτριω, i.e. to offer there the blood of a sacrifice which is not himself. Not so with Christ. He is gone into the heavenly sanctuary once for all, not to offer Himself first now, and then again some time hence, and again afterwards, and so on in perpetual succession.

On verse 26:

An of-repeated self-oblation (πολλακις προσφερειν εαυτον) would have been impossible without an oft-repeated suffering of death (πολλακισ παθειν).

The Epistle to the Hebrews: The First Apology for Christianity, An Exegetical Study, by Alexander Balmain Bruce

These verses (25-28) may be paraphrased thus: Christ has entered into the heavenly sanctuary to appear in the presence of God for us, and to abide there, herein differing from the Levitical high priest, who went into the most holy place and came out and went in again, repeating the process year by year, and making many appearances before God, with the blood of fresh sacrifices. Christ presents Himself before God once for all, remaining in the celestial sanctuary, and not going out and coming in again and again. It must be so; any other state of things would involve an absurdity. If Christ were to go in and come out, go in and come out, again and again, that would imply His dying over and over again; for the object of the repeated self-presentations in the presence of God on the part of the Jewish high priest was to offer the blood of new victims; but as Christ’s sacrifice was Himself, each new self-presentation would in His case imply a previous repetition of His passion. He must often on that supposition have suffered death since the foundation of the world.

The Greek Testament, on vs. 26, in reference to 25 and 26 and the argument therein:

This παθειν is here not equivalent to that προσφερειν, but is emphatically placed as a new necessity, involved in that; the πολλακις being common to both: the πολλακιςπροσφερειν necessitated the πολλακιςπαθειν. If Christ’s view in entering heaven was to offer, present, himself often to God, then, as a condition of that frequent presentation, there would be an antecedent necessity for Him to suffer often: because that self-presentation is in fact the bringing in before God of the Blood of that his suffering: and if the one was to be renewed, so must the other be likewise.

Jamieson Faussett Brown

Construe, "Nor yet did He enter for this purpose that He may offer Himself often," that is, "present Himself in the presence of God, as the high priest does (Paul uses the present tense, as the legal service was then existing), year by year, on the Day of Atonement, entering the Holy of Holies.

Beacon Bible Commentary

Extends the thought of the previous verse by affirming that this crucial self-presentation before the Father does not need to be repeated, as the high priest entereth into the [earthly] holy place every year with blood of others.

Jesus' purification/cleansing of sin at His ascension is made even more clear by another verse in Hebrews:

Heb 1:3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high

Jesus made purification for sins, then sat down. He made provision for all the world by His death, entry, and purification.

The Day of Atonement service in the sanctuary made blood cleansing for the sins of the people, which cleansed the heavenly things. Jesus is said to have already made this corporate purification for sins in the first century.

In the type, the high priest in the sanctuary made atonement for the sins of the people by application of blood. By the time the high priest left the sanctuary, atonement was made for the people, and reconciliation for the sanctuary.

15 “Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat.
16 So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness.
17 There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, for his household, and for all the assembly of Israel. 18 And he shall go out to the altar that is before the Lord, and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around.
19 Then he shall sprinkle some of the blood on it with his finger seven times, cleanse it, and consecrate it from the uncleanness of the children of Israel.
20 “And when he has made an end of atoning for the Holy Place, the tabernacle of meeting, and the altar, he shall bring the live goat.


Jesus made purification for sins in the first century and then sat at God's right hand. This is a straight-forward fulfilling of the type of the Day of Atonement cleansing that happened in the temple.

Hebrews 1:3b when He had by Himself purgedour sins, sat down at the right hand of the Majesty on high


Now we can come to the throne of grace for mercy, based on the provision He already made:

Hebrews 4:16 Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

Hebrews 10:19 Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, 20 by a new and living way which He consecrated for us, through the veil, that is, His flesh, 21 and having a High Priest over the house of God, 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.

Did anyone just follow any of that? Seriously. Explain.

tall73 said:

In fairness I don't think formal education guarantees learning when it comes to the things of God. My formal theology classes were interesting, but you learn far more just by studying and praying on your own.

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Any education is good because it is a mind stimulator giving a base to start from.

bugkiller

The7thColporteur said:

Did anyone just follow any of that? Seriously. Explain.

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Yep

bugkiller

bugkiller said:

Yep

bugkiller

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Looking forward to your understanding and how it was that you followed. 'Yep', doesn't really help. Please explain.

The7thColporteur said:

Looking forward to your understanding and how it was that you followed. 'Yep', doesn't really help. Please explain.

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Why do I need to explain to you that I understood what tall said?

bugkiller