Week 46, November 10–16: Ezekiel 40–48; Hebrews 1–9; Psalm 113–118

• Sun      11/10   Ezek 40–42    
• Mon     11/11   Ezek 43–45     Psalm 113
• Tue      11/12   Ezek 46–48     Psalm 114
• Wed     11/13   Heb 1–2          Psalm 115
• Thu      11/14   Heb 3–4          Psalm 116
• Fri        11/15   Heb 5–6          Psalm 117
• Sat       11/16   Heb 7–9          Psalm 118

Ezekiel concludes with a vision of a future temple in Jerusalem. We are given detailed descriptions of the building and its surrounding complex as well as some of the activities that accompany the future temple in this vision. The book ends with a visionary picture that ties back to the vision that began the book in chapters 1–3. The book opened with Ezekiel’s vision in which the Lord visited his people while in exile, and later in the book we also read of God’s temple being profaned and his glory departing the temple and Jerusalem (chapters 8–11). Here at the end of the book, Ezekiel’s visions look ahead to a time when the glory of the Lord will return (43:5). While this vision does not depict the ultimate culmination of God’s presence with his people, it does paint a hopeful picture that anticipates the eschatological vision of Revelation, where history is consummated, Christ’s reign as king is fully realized, and God finally restores his people and dwells with them forever.

The book of Hebrews also speaks to the experience of God’s presence Christians have access to through the priestly mediation of Christ. Hebrews is a letter, but it can also be thought of as a sermon… a really long one. We don’t know who wrote it and, while it complements and fits well with the theology of the rest of the NT, it also has several distinctive characteristics. It is one of the most theologically rich books in all the Bible, and it is among the NT books most deeply rooted in the OT. From the first chapter through the last, OT quotes are pervasive throughout Hebrews. They form the foundation of the author’s message and function in a variety of ways to support, explain, and expound upon what he is saying.

By the way he has composed the book, the author of Hebrews demonstrates a deep belief and commitment to what he states about Scripture. “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of the soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” (Heb. 4:12) He truly believes this, and we can see this by how much he relies on Scripture for his own message. By reading through the Bible this year we too are seeking to uphold the value of God’s word as expressed here, and we experience the benefits of its penetrating power on our hearts and minds and lives.

The core of the message of Hebrews is an exaltation of Christ, the eternal Son of God, the second Person of the Trinity. Coupled with this doctrinal exposition of Christology, it is also an urgent exhortation to press on in a life of faith. It includes a tone of strong warning, and also profound assurance that is like a “sure and steadfast anchor of the soul.” (6:19). Together these are meant to bolster followers of Christ in our faithfulness and our dependent resolve to persevere even in times when our faith is challenged.

The structure of the letter, or sermon, reflects this dual purpose of exposition and exhortation. It seems to be built on a pattern of alternation, moving back and forth between teaching about Christ and challenging readers to respond in believing perseverance.

The expositional message of Christ’s superiority draws especially on several points of comparison and contrast. The OT is referenced to show how Jesus is similar to but ultimately better than some of the people, institutions, and ideas depicted in the OT. The book opens, for example, with a comparison between the way God spoke in the past, through the prophets, and the way he has now spoken to us through his Son (Heb. 1:1–2). Clearly this is not to devalue God’s revelation of himself in the OT, for the rest of Hebrews is thoroughly dependent on the OT. The author is making the point that the OT itself was meant to point to something greater. Jesus is superior to the angels (1:4). He is the better priest than Aaron, and his priesthood follows the pattern of Melchizedek, which even back in Genesis 14 anticipated a greater priesthood than Aaron’s. The heart of the book, in chapters 5–7, unpacks this comparison of Aaron’s priesthood with Jesus’ superior priesthood.

Christ ushered in a better covenant than the covenant Moses mediated at Mt. Sinai (ch 8). The elements of the old covenant—the law, the priestly office, the sacrifices and offerings—these served as a copy and shadow of heavenly realities of Christ and his “much more excellent” New Covenant ministry (8:5–7; see Exod. 25:40). As Hebrews emphasizes, and as we’ve been seeing in our OT reading (e.g. Deuteronomy 30, Jeremiah 31, Ezekiel 36–37), this New Covenant was promised in the OT. Now these promises are fulfilled in Jesus.

Not only is Christ the better priest than Aaron and the one who ushered in the better covenant, but he himself is also the more perfect sacrifice than the sacrifices of the Sinai covenant that had to be offered again and again. “He has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.” (Heb. 9:26) This gives us great confidence and hope. Jesus offered himself as the perfect sacrifice, cleansing us once and for all by his blood, which is more effective for atonement than the blood of sacrificial bulls and goats. (10:1–10) Once he made that offering of himself, “the single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all time those who are being sanctified.” (10:12–14)

Hebrews is a beautiful book that makes much of our beautiful Savior. Though we will face difficulty in this life, Hebrews exhorts us not to throw away the confidence we have because of Christ (10:35), confidence to approach the throne of grace and enter God’s own presence (4:16; 10:19). Like those listed in the great hall of faith in chapter 11, let us trust in God and his promises. Those people are put forward as examples not because their faith was perfect, but because their faith was in a perfect God whose promises never fail. Let us also follow in that path, laying aside sin and running the race with endurance, “looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.” (12:1–2)