“An High Priest of Good Things to Come”

All Posts Archived Lessons New Testament Old Testament Book of Mormon Doctrine & Covenants Search “An High Priest of Good Things to Come” CFMCorner Nov 3, 2023 30 min read CFM: November 6–12 Hebrews 7–13 Videos and Podcasts Video/ Podcast ​Lesson Extension ​Additional Materials Scripture Central Hebrews 7-13 Study Guide Follow Him Hebrews 7-13 Part 1 , Part 2 Transcripts Line Upon Line Hebrews 7-13 ( not yet posted ) Teaching with Power Hebrews 7-13 ​ Don't Miss This Hebrews 7-13 ​ ​CFM New Testament Hebrews 7-13 ​Unshaken Hebrews 7-13 ( Part 1 , Part 2 ) ​ ​The Interpreter Foundation Hebrews 7-13 ​Study helps by Jonn Claybaugh ​Teaching Helps with John Hilton Hebrews 7-13 ​ ​Ponderfun Hebrews 7-13 ( not yet posted ) ​Talking Scripture Hebrews 7-13 Show Notes ​Hurricane Utah Adult Religion Class , New Testament Hebrews & The Epistle of James: Notes , Slides , Handout arnt27_presentation .ppsx Download PPSX • 3.65MB Resources and Insights about this Week's Lesson In last week's lesson we examined Chapters 1-5, which primarily focused on Christ's Condescension, and we saw that the author demonstrated the concept of descension by outlining the hierarchical steps of Christ's descension from his throne on high to his descension below all things, to rescue the sinner from both spiritual and physical death. This outlines the Justification path the Savior took, the process by which he demonstrated His Grace and completed his work through fulfilling the Atonement. Dr. Matthew Gray, in his insightful Follow Him presentation, skillfully contextualized these concepts within the cultural backdrop of the time. He illuminated the use of terms like “types and shadows,” which would have resonated with the educated Greco-Roman society of that era. Dr. Gray pointed out that these notions were not foreign the author's audience, rather these were familiar concept within the culture of middle Platonism, drawing significant parallels to Plato's Allegory of the Cave. In doing so, the author of Hebrews effectively conveyed the intent of the book - to more clearly articulate upon intricate and abstract concepts, making them more visually comprehensible to a Greco-Jewish audience. Dr. Gray states, If you've ever read Plato's Allegory of the Cave, you have a decent sense of how this image of types and shadows work. The way that it works is that things on earth that we see are simply a shadow of the true heavenly realities. If you imagine we're all sitting in a cave and we're facing the back wall of the cave, so our backs are to the entrance of the cave. All we see are the shadows of things that are cast by the actual sunlight which is behind us. So, if we were to stand up and turn around, we would see the actual thing, the real thing. Right now, we just tend to look at shadows. So, when we talk about types and shadows, that's the language. It's a Platonic category of the things that we see on earth that are mere shadows of the heavenly realities. Plato, like this author, is encouraging us to stand up and no longer look at the shadows casting against the back wall of the cave, but to stand up and look behind us and see the actual light and see the real items that are casting those shadows. (Part 2: 17:54) Plato's Allegory of the Cave In this context, if one were to apply this shadow concept to our condescension chart from last week, we would see that the shadow would reflect a reversed overlayed image, and we would see a depiction of the Star of David, or the מָגֵן Magen דָּוִד David , the " Shield of My Beloved ." (The following link provides insightful information regarding the fascinating history associated with this ancient symbol The Star of David Demystified ) In essence, our perception of Christ's descension, in reality, was the key to our ascencencion. This was a concept that would have been familiar to a Jewish- Christian audience because of its association with the ancient temple. One can observe this in the image below. This is 6th century mosaic from the Beyt Alpha Synagogue located in Beyt She'an Israel. In this Mosaic, one can observe the Torah Ark. A series of steps ascend above the mercy seat. Two menorahs flank the Ark along with figures representing the Cherubim. We see various symbols, palm branches, a shofar, the rod of Aaron, a jar of manna, the censer of incense, the temple veil, etc. In this Galilean synagogue, this is clearly a representation of the Holy of Holies, and it depicts the concept the heavenly ascent as the veil is parted and one ascends and approached the Throne of God in steps and stages. In Hebrews 6:1-3 the author describes the foundational steps of the heavenly ascent. This is where we get the 4th Article of Faith, only Joseph Smith swapped the order of Faith and Repentance. In many ways, these symbols of the stairs of ascent, decent, and the Magen David represent the Shield of Jesus Christ's Atonement in the life and progression of the faithful follower. In Ephesians, when Paul was explaining the Armor of God, he noted that the most essential component of the Armor was the Shield of Faith, the Shield of Protection that the Beloved Son of God provided for us to shield us from the fiery darts of the adversary during our mortal quest ( Ephesians 6:16 INT ). It is only through the Atonement and grace of Jesus Christ that we can be justified unto salvation. It is because the Atonement of Jesus Christ that we have the opportunity to ascend from our fallen natures on Earth to the heavenly throne of God on high. Like a ladder, these steps and stages, help one to progress along the covenant path as one learns to become spiritually mature. They learn to apply the blessings of God's Laws to their lives as they learn to live the Gospel of Jesus Christ (Jacob's Ladder, Genesis 28:12-17 INT, Walking in Covenant Relationship with Christ ). This is indicative of the process of Ascending the Mountain of the Lord through living the Oath and Covenant of the Priesthood that is found throughout all Scripture (Shield/Buckler of Salvation Psalms 18 : 2 , 30 , 35 , 28 : 7 , 89 : 18 , 115 : 9-11 ). “At-one-ment” by Jennifer Paget . This week's lesson expands upon that view and explores the Sanctification process. This topic underlies all of the Book of Hebrews, but we see a clear transition from the Aaronic Levitical form of the Law, associated with the Law of Moses, to the broader or “higher” Law associated with the Melchizedek Order in Chapters 5 and 6, where the author expands into a broader examination of Jesus Christ as the Great High Priest. In these verses the author moves beyond the basic tenets of the Law, “the milk”, and he admonishes the community to seek after “the meat,” to become spiritually mature as they continue to hone the previously specified principles of faith, repentance, baptism, ect. The author explains that these principles are essential, but they are not enough. In order to survive spiritually, in order to avoid deception and apostasy, members must become mature , ( τέλειος , תָּמִים ). They must learn to Hear Him , to receive revelation, they must become educated and skilled in the doctrine of Jesus Christ through diligent study, prayer, faith, exercise, patience, endurance, charity, action, ect. He also identifies these principles association with the Oath and Covenant of the Priesthood, the Oath that was established from the foundations of the World, and the Oath that we all agreed to in the Pre-Existence. In Hebrews 8:18-22 the author explains the fundamental purpose of the Law. He explains that the purpose of the Law was never to attain “perfection” in this life; that was not possible through the old Law. The purpose of the old law was to point people to a better hope through Jesus Christ. The New Law, represented by and administered through the Melchizedek Priesthood provides a new and more excellent way by which one can draw nigh unto God . When one considers the hierarchy of the Aaronic and Melchizedek priesthood, instead of conceptualizing this concept vertically, according to a higher/lower succession, it can be helpful to consider this as a broadening expansion. When one receives the Melchizedek priesthood, they do not lose the authority to perform Aaronic duties, thoses still exist. Rather, their authority expands outward and they receive additional keys and responsibilities that coincide with their expanded Priesthood office. The Melchizedek office surrounds the Aaronic office and helps to fill in some of the gaps that are needed to fulfill the sum total of priesthood function. Consider the following symbol, found in the Leningrad Codex , the earliest complete manuscript of the Hebrew Tanakh, which dates to approximately 1009 CE. This image might be helpful for visual thinkers to conceptualize the descriptions found in Hebrews, particularly 7-8. This image is a Carpet Page , an illuminated manuscript that illustrated various religious ideas, themes, symbols, and principles. These Carpet pages were most commonly incorporated into various religious text. This particular page illustrates the Oath and Covenant of the Priesthood, the Law as it was explained to the Israelites in Deuteronomy 12, 26-28, it also includes various scriptures from the Psalms 60, 63, and 68. Center: “I Shmuel ben Ya'akov wrote and pointed [added the vowel points and accents] and transmitted [added the Masoretic notes in the margins] this manuscript for the honor of our blessed teacher hacohen (the priest), ben Yosef hayeduah (the sage), ben Azdak, may the Living One bless him.” “Look down from your holy habitation, from heaven, and bless your people Israel and the ground that you have given us, as you swore to our ancestors-a land flowing with milk and honey.” [ Deuteronomy 26:15 INT ] “Therefore, obey the LORD your God, observing his commandments and his statutes that I am commanding you today.” [ Deuteronomy