Kress Biblical Resources :: Part Two—Jesus, the Son of God, is the Better High Priest and Mediator of a Better Covenant [He is a Better Mediator with a Better Ministry] (Heb 4:14-10:18)

Detailed Outline of Hebrews—Part Two—Jesus, the Son of God, is the Better High Priest and Mediator of a Better Covenant [He is a Better Mediator with a Better Ministry] (Heb 4:14-10:18)

Jesus, the Son of God, is the final and full expression of God’s redemptive program—therefore hold fast your confession and draw near to God through Him, rather than returning to the Old Covenant expressions of God’s redemptive plan.¹

1. He is the superior High Priest—therefore we must hold fast our confession and draw near to the throne of grace (Heb 4:14-7:28)
   1. Jesus has a more exalted position—therefore hold fast and draw near (Heb 4:14-16)
      1. Encouragement #1: The exalted position of the Son as heavenly High Priest gives us hope to hold fast (Heb 4:14a)
         1. The implicit need for encouragement (cf.Heb 4:11-13)
         2. The exalted position He has as High Priest
         3. The exalted place in which He ministers
         4. The exalted name He possesses
      2. Exhortation #1: Hold fast your confession of faith in Christ (Heb 4:14b)
      3. Encouragement #2: The express sympathy of the Son gives us hope to draw near (Heb 4:15)
         1. He understands what it is like to be subject to human frailty
         2. He has been tempted in all things as we are
         3. He is holy—thus His ministry is perfect
      4. Exhortation #2: Draw near to the throne of grace for help (Heb 4:16)
         1. The privilege and responsibility we have in this difficult life (Heb 4:16a)
         2. The purpose and results we can expect (Heb 4:16b)
   2. Jesus has a more excellent priesthood—part one (Heb 5:1-10)
      1. The characteristics of the Aaronic high priest’s ministry (Heb 5:1-4)
         1. His humanity—The high priest was a man appointed on behalf of men in the worship of God (Heb 5:1)
         2. His sympathy—The high priest was subject to weakness and ministers in compassion (Heb 5:2)
         3. His ministry—The high priest offered sacrifices for sins (Heb 5:3)
         4. His authority—The high priest was chosen by God for this ministry (Heb 5:4)
      2. The corresponding character of Christ’s Melchizedekian high priestly ministry (Heb 5:5-10)
         1. His authority—Christ was chosen by God to be high priest (Heb 5:5-6)
            1. He was honored by God, being designated Messianic Son (Heb 5:5; cf.Psa 2:7)
            2. He was honored by God, being designated as Melchizedekian Priest (Heb 5:6; cf.Psa 110:4)
         2. His humanity—Christ was a man appointed on behalf of men in the worship of God (Heb 5:7)
         3. His sympathy—Christ was subject to weakness and ministers in compassion (Heb 5:7b-8)
         4. His ministry—Christ offered the perfect sacrifice for sins and is the source of eternal salvation (Heb 5:9-10)
            1. His perfect offering—eternal salvation (Heb 5:9)
            2. His priesthood—according to the order of Melchizedek (Heb 5:10)
   3. WARNING #3: Jesus has a more exclusive priority, which has eternal implications—therefore exercise faith and patience, in hope until the end (Heb 5:11-6:20)
      1. The confrontation of spiritual immaturity (Heb 5:11-14)
         1. The details of the Melchizedekian priesthood are not easy for the spiritually lazy (Heb 5:11)
         2. The diminished capacity to understand is because of a very limited spiritual diet (Heb 5:12-14)
            1. By this time you ought to be teachers, but you are in need of elementary instruction (Heb 5:12)
            2. Becoming mature involves experience in the word and training in discernment (Heb 5:13-14)
               1. The immature are inexperienced in the word of righteousness (Heb 5:13)
               2. The mature are active in analyzing/discerning good from bad [doctrine] (Heb 5:14)
      2. The call to press on to maturity (Heb 6:1-3)
         1. The elementary teaching about the Christ (Heb 6:1-2)
            1. Going beyond the elementary and foundational (Heb 6:1a)
            2. Such as repentance from dead works and faith toward God (Heb 6:1bc)
            3. Such as teaching about washings and laying on of hands (Heb 6:2a)
            4. Such as teaching about the resurrection of the dead and eternal judgment (Heb 6:2c)
         2. The exhortation and intent to press on to maturity (Heb 6:1,3)
            1. The exhortation to advance spiritually (Heb 6:1)
            2. The intent to do so—with God’s sovereign enabling (Heb 6:3)
      3. The case of those who fall away (Heb 6:4-8)
         1. The impossibility of renewal again to repentance (Heb 6:4,6)
         2. The implications of the grammar and the imagery of the language (Heb 6:4-6)
            1. Note the impersonal grammar rather than direct address (Heb 6:4-6)
            2. Note the imagery that depicts either those who have been actually born again, or those thoroughly instructed in and associated with the gospel (Heb 6:4-5)
            3. Note the interpretive difficulty of “having fallen away” (Heb 6:6a)
            4. Note the issue at stake when one has “fallen away” (Heb 6:6b)
         3. The illustration from farming (Heb 6:7-8)
            1. Ground that brings forth fruit receives a blessing from God (Heb 6:7)
            2. Ground that brings forth thorns and thistles ends up being burned (Heb 6:8)
         4. The interpretations suggested
            1. Genuine believer who falls away—loss of eternal salvation
               1. Can never be saved again
               2. Contradicts numerous other passages of Scripture (cf.Jhn 6:37, 39, 40, 44; Jhn 10:27-30; Rom 8:29-39; Eph 1:13-14; 4:30; Phl 1:6; 1Pe 1:5; 1Pe 5:10; 2Pe 2:4-9)
            2. Hypothetical situation to illustrate the foolishness of considering turning back to Judaism
               1. Does fit with the phrase in Heb 6:9, “though we are speaking in this way”
               2. Difficulty in explaining how a hypothetical scenario that can’t actually happen serves to warn the audience
            3. Genuine believer who falls away—temporal judgment and loss of eternal reward
               1. Does have some support from other Scriptures
               2. Difficulty in explaining Heb 6:9
            4. Professed believer who falls away—loss of ability to repent, no more opportunity for salvation
               1. Does perhaps account for those like Judas
               2. Difficulty with the terminology of Heb 6:4-6
         5. The intent of the paragraph that must not be missed—this is a grave warning to press on to maturity and persevere in the faith, or face horrifying consequences (Heb 6:6b,7-8)
            1. Consider that repentance is impossible for those who fall away (Heb 6:6a)
            2. Consider the reproach falling away would bring on Christ (Heb 6:6b)
            3. Consider the results of fruitfulness [Divine blessing] (Heb 6:7)
            4. Consider the results of fruitlessness [Severe discipline or possibly even eternal judgment] (Heb 6:8)
      4. The call and comfort to continue in the faith (Heb 6:9-12)
         1. The encouragement concerning the evidences of salvation (Heb 6:9-10)
            1. The comforting address (Heb 6:9a)
            2. The conviction of the author (Heb 6:9b)
            3. The character of God in regard to the concrete evidences of faith (Heb 6:10)
         2. The exhortation to earnestly continue in the faith till the end (Heb 6:11-12)
            1. Earnestly continue in the faith until the end (Heb 6:11)
            2. Evidence trust and longsuffering like those who inherit the promises (Heb 6:12)
      5. The call and comfort to hold on to our heavenly hope (Heb 6:13-20)
         1. The character and promise of God in regard to Abraham’s hope (Heb 6:13-15)
            1. The confirming oath to Abraham explained (Heb 6:13)
            2. The context of God’s oath to Abraham is vital (Heb 6:14; cf. Gen 22:17)
            3. The confirmation of the promise came after testing (Heb 6:15)
         2. The character and promise of God in regard to our hope [Christ’s high priestly ministry according to the order of Melchizedek] (Heb 6:16-20)
            1. The confirming oath further explained as an indisputable guarantee (Heb 6:16)
            2. The confirming oath in relation to New Testament believers—The indisputable guarantee of our hope in Christ (Heb 6:17)
            3. The character of God in regard to His promise—The impossibility of God lying as yet another guarantee concerning Christ’s priesthood on our behalf (Heb 6:18a)
            4. The comfort and call to seize the hope set before us—The intercessory ministry of Christ brings us directly into God’s presence (Heb 6:18b-20)
               1. The characterization of those who believe (Heb 6:18b)
               2. The comfort and call to seize the hope set before us (Heb 6:18c)
               3. The character of that hope (Heb 6:19)
               4. The Caretaker/Guarantor of our hope (Heb 6:20)
   4. Jesus has a more excellent priesthood—Part Two (Heb 7:1-28)
      1. The superiority of Melchizedek to Levi established (Heb 7:1-10)
         1. The Genesis reference to Melchizedek summarized and explained (Heb 7:1-3)
            1. The summary of the biblical reference (Heb 7:1-2a; cf.Gen 14:18-20)
            2. The significance of Melchizedek’s name and position (Heb 7:2b)
            3. The similarity Melchizedek has to the Son of God (Heb 7:3)
         2. The greatness of Melchizedek stated and established (Heb 7:4-10)
            1. His pre-eminence over Abraham (Heb 7:4-7)
               1. Abraham gave him a tenth of the choicest spoils (Heb 7:4)
               2. Abraham’s descendants, the Levitical priests collect a tenth from the people (Heb 7:5)
               3. Abraham gave a tenth and received a blessing from a non-Levitical priest—and without a doubt the lesser is blessed by the greater (Heb 7:6-7)
            2. His pre-eminence over Levi (and thus the Levitical priests) (Heb 7:8-10)
               1. The Levitical priesthood is temporary, but the Melchizedekian is permanent (Heb 7:8)
               2. The Levitical priests paid tithes to Melchizedek by virtue of their identification with Abraham (Heb 7:9-10)
      2. The superiority of the Melchizedekian priesthood to the Aaronic priesthood examined (Heb 7:11-19)
         1. Perfection could not be attained through the Levitical priesthood and the Law associated with it (Heb 7:11)
         2. Perfection comes only through a change in priesthood and Law (Heb 7:12-19)
            1. The Levitical priesthood and the Levitical Law are inextricably bound (Heb 7:12)
            2. The Lord’s priesthood is not as a descendant of Levi (Heb 7:13-14)
            3. The limitless life of the Priest spoken of in Psalm 110:4 insures perfection and a better hope, through which we draw near to God (Heb 7:15-19)
               1. The new order of worship is based on the power of an indestructible life (Heb 7:15-16)
               2. The new order of worship is based on a permanent priesthood (Heb 7:17)
               3. The new order of worship through Christ offers a better hope and intimacy with God—in contrast to the Levitical Law,which was weak and could never actually make the worshipper holy (Heb 7:18-19)
      3. The superiority of Jesus’ priestly ministry explained (Heb 7:20-28)
         1. He is appointed by divine oath [not genealogical succession] (Heb 7:20-21)
            1. The surety of the divine oath (Heb 7:20-21a)
            2. The Scripture that records it (Heb 7:21b)
         2. He has become the guarantee of a better covenant (Heb 7:22)
         3. He holds His priesthood permanently (Heb 7:23-24)
            1. The Levitical priesthood required many priests because of death (Heb 7:23)
            2. The Lord’s priesthood continues forever (Heb 7:24)
         4. He is able to save forever those who draw near to God through Him (Heb 7:25)
         5. He is holy and exalted above the heavens (Heb 7:26)
         6. He offered up one, all-sufficient sacrifice (Heb 7:27)
         7. He is the perfect High Priest appointed directly by God (Heb 7:28)
2. He is the Mediator of the superior covenant—therefore we must hold fast our hope and endure in the faith (Heb 8:1-10:39)
   1. The New Covenant has better promises (Heb 8:1-13)
      1. The summary of Christ’s superior priesthood (Heb 8:1-6)
         1. He sits exalted at the right hand of God (Heb 8:1)
         2. He serves in a superior tabernacle (Heb 8:2)
         3. He offered a superior sacrifice (Heb 8:3)
         4. He is the priest of a superior covenant (Heb 8:4-6)
            1. He is not an Old Covenant priest (Heb 8:4)
            2. He does not serve under the Old Covenant—which is merely an earthly copy that foreshadows heavenly worship (Heb 8:5)
            3. He is the Mediator of a better covenant (Heb 8:6)
      2. The superiority of the New Covenant promises (Heb 8:7-13)
         1. The problem with the Old Covenant (Heb 8:7-9)
            1. The premise stated (Heb 8:7)
            2. The problem was the disobedience of those bound by the Old Covenant [It was a conditional covenant, based on man’s obedience] (Heb 8:8a)
            3. The promise of the New Covenant came because Israel did not abide by the Old Covenant (Heb 8:8b-9)
         2. The promises of the New Covenant (Heb 8:10-12)
            1. The New Covenant would come “after those days” [after Israel’s rejection of her King] (Heb 8:10a)
            2. The New Covenant is internal, and intimate in divine rule—rather than an external law and national theocracy (Heb 8:10b)
            3. The New Covenant is personally efficacious, with guaranteed regeneration—rather than dependent upon societal exhortation (Heb 8:11)
            4. The New Covenant can never be broken because it promises mercy and forgiveness of sins—rather than being contingent on national obedience [Note the unconditional, unilateral nature of the New Covenant—everyone who is in covenant will know the Lord and receive mercy and forgiveness] (Heb 8:12)
         3. The pre-eminence of the New Covenant (Heb 8:13)
            1. In giving the New, God has made the first obsolete (Heb 8:13a)
            2. Whatever is obsolete is ready to vanish (Heb 8:13b)
   2. The New Covenant is effected in a better sanctuary with a better sacrifice—part one (Heb 9:1-14)
      1. The earthly sanctuary and symbolism of Old Covenant worship (Heb 9:1-10)
         1. The sanctuary and service of the first covenant introduced (Heb 9:1)
         2. The sanctuary of the first covenant described (Heb 9:2-5)
            1. The holy place (Heb 9:2)
            2. The Holy of Holies (Heb 9:3-5)
         3. The service of the first covenant described (Heb 9:6-10)
            1. The service in the holy place [was] continual (Heb 9:6)
            2. The service in the Holy of Holies [was] singular—once a year (Heb 9:7)
            3. The significance—direct access to God [was] not available under the old system of worship (Heb 9:8-9a)
            4. The sacrifices of the Old Covenant also could not make the worshiper perfect in conscience (Heb 9:9b-10)
      2. The exalted sanctuary and superiority of New Covenant worship (Heb 9:11-14)
         1. The sanctuary of the New Covenant in which Christ ministers as high priest (Heb 9:11)
         2. The superiority of Christ’s sacrifice, service, and sanctification of those who worship through Him (Heb 9:12-14)
            1. The superiority of Christ’s sacrifice and ministry of redemption (Heb 9:12)
            2. The superiority of Christ’s cleansing in regard to the worshipper (Heb 9:13-14)
   3. The New Covenant is effected in a better sanctuary with a better sacrifice—part two (Heb 9:15-10:18)
      1. The necessity of a sacrificial death in the ratification of a covenant (Heb 9:15-22)
         1. The reason for Christ’s sacrifice—to mediate the New Covenant, redeem sinners, and secure an eternal inheritance for His people (Heb 9:15)
         2. The requirement of death in regard to a covenant (Heb 9:16-17)
         3. The requirement of death in regard to the first covenant (Heb 9:18-21)
            1. Even the first covenant came through blood (Heb 9:18)
            2. Exodus 24:3-8; Numbers 7:1 (Heb 9:19-21)
         4. The requirement of death in regard to the forgiveness of sins (Heb 9:22; cf. Lev 17:11)
      2. The necessity of a superior sacrifice to sanctify heavenly worship and to save those who trust in Christ (Heb 9:23-28)
         1. Christ’s sacrifice is superior because it sanctifies His ministry in heaven itself (Heb 9:23-24)
         2. Christ’s sacrifice is superior because it sufficiently deals with sin, once for all (Heb 9:25-26)
         3. Christ’s sacrifice is superior because it secures salvation for those who eagerly await Him (Heb 9:27-28)
      3. The necessity of a submissive Savior and His selfless offering of Himself, once for all (Heb 10:1-10)
         1. The inadequacy of the Old Covenant sacrifices to perfect the worshiper and take away sin (Heb 10:1-4)
            1. The assertion: The Law and its sacrifices cannot make the worshiper complete before God (Heb 10:1)
            2. The argument: (Heb 10:2-3)
               1. If OT sacrifices could make the worshiper complete before God, they would have ceased to be offered, having cleansed the worshiper completely (Heb 10:2)
               2. But in those sacrifices there is a reminder of sins year by year (Heb 10:3)
            3. The assertion restated: It is impossible for the blood of bulls and goats to take away sins (Heb 10:4)
         2. The inspired testimony to a submissive Savior and His sufficient sacrifice (Heb 10:5-10)
            1. The inspired testimony of Messiah from Psalm 40:6-8 (Heb 10:5-7)
            2. The inspired exposition of Psalm 40:6-8 in light of the argument concerning the Old and New Covenant (Heb 10:8-9)
            3. The inspired declaration of the sufficiency of Christ’s sacrifice—we have been sanctified once for all (Heb 10:10)
      4. The nullification of any need for further sacrifice for sins—because Christ has sanctified [perfected for all time] His people, and their sins are remembered no more (Heb 10:11-18)
         1. The contrast between the Old Covenant priests and Christ (Heb 10:11-14)
            1. The Scripture’s teaching concerning Old Covenant priests (Heb 10:11)
            2. The Scripture’s teaching concerning our New Covenant priest (Heb 10:12-13)
            3. The superior ministry of Christ as high priest summarized (Heb 10:14)
         2. The confirmation of the Spirit-inspired Scriptures—that New Covenant believers are complete by what Christ has done (Heb 10:15-17)
            1. The witness of the Holy Spirit concerning the New Covenant (Heb 10:15)
            2. The work of God in the heart promised in the New Covenant (Heb 10:16)
            3. The wonder of forgiveness promised in the New Covenant (Heb 10:17)
         3. The conclusion of the matter—there is no longer any offering for sin (Heb 10:18)
   4. [WARNING #4: The New Covenant access we have compels us to hold fast to Christ and endure in the faith (Heb 10:19-39)²
      1. Let us draw near, hold fast, and encourage one another in the sufficiency of Christ (Heb 10:19-25)
         1. Let us draw near to God in worship (Heb 10:19-22)
            1. The confidence to draw near (Heb 10:19-21)
               1. Christ’s passion gives us direct access to God (Heb 10:19-20)
               2. Christ’s priesthood gives Him authority over the house of God (Heb 10:21)
            2. The command to draw near (Heb 10:22)
               1. With a sincere heart
               2. In full assurance of faith
               3. Having been made clean
         2. Let us hold fast the confession of our hope (Heb 10:23)
            1. The confession of our hope
            2. The confidence of our hope
         3. Let us encourage one another to love and good deeds (Heb 10:24-25)
            1. Discover how to stir one another up (Heb 10:24)
            2. Do not forsake assembling together (Heb 10:25)
      2. Let us consider the consequences of rejecting Christ (Heb 10:26-31)
         1. If you reject New Covenant access through Christ, there no longer remains a sacrifice for sins (Heb 10:26-27)
            1. If you reject the New Covenant perspective of Christ, there is no propitiation for sins (Heb 10:26)
            2. If you reject the New Covenant perspective of Christ, there is only punishment (Heb 10:27)
         2. If you reject New Covenant access through Christ, the punishment is infinitely more severe than disregarding the Old Covenant Law of Moses (Heb 10:28-31)
            1. Anyone who rejects the Old Covenant Law of Moses dies without mercy (Heb 10:28)
            2. How much severe punishment is deserved for rejecting New Covenant grace found in the Son of God? (Heb 10:29-31)
               1. The question of rejecting God’s Son, God’s blood, and God’s grace (Heb 10:29)
               2. The quotations concerning God’s perfect judgment (Heb 10:30)
               3. The comparison—human justice is temporal, but divine justice is eternal (Heb 10:31)
      3. Let us endure in the faith (Heb 10:32-39)]

¹ Hold fast our confession and draw near to God—repeated exhortation (Heb 4:14, 16; Heb 10:22, 23; cf. Heb 3:1, 6, 14; Heb 6:18; Heb 7:25; Heb 10:1; Heb 11:6; Heb 12:18, 22)

² alternate outline depending on the division of the text. These points are perhaps better under the next section.