Hebrews 8: 1 – 13
Out With The Old – In With The New
1 Now this is the main point of the things we are saying: We have such a High Priest, Who Is seated at the right hand of the throne of the Majesty in the heavens, 2 a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man. 3 For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer. 4 For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; 5 who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, “See that you make all things according to the pattern shown you on the mountain.” 6 But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises. 7 For if that first covenant had been faultless, then no place would have been sought for a second. 8 Because finding fault with them, He says: “Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah— 9 not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the LORD. 10 For this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. 11 None of them shall teach his neighbor, and none his brother, saying, ‘Know the LORD,’ for all shall know Me, from the least of them to the greatest of them. 12 For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more.” 13 In that He says, “A new covenant,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.
This chapter continues where the previous chapter left off. The writer had amply demonstrated that our Lord Jesus Christ was proclaimed to be a priest, and a High Priest, and that not of the Levitical order, but ‘after the order (likeness) of Melchizedek’. This, he argued, therefore meant that there would be a change of law and a new and better covenant. It was necessarily so because the old Law and the old covenant were ministered by the Levitical priesthood and had failed. And besides, having already described precisely the type of High Priest The Lord Jesus Is in chapter 7.26-28, it should be obvious to all that the old priesthood was finished. For the new sacrifice of Himself that the Holy Lamb of God, our Lord Jesus has offered could not be offered under the old priesthood. There is thus no point in seeking back to them. And if they look to the new and better sacrifice it requires a new and better priesthood. He now continues with this theme.
In the course of the chapter he declares,
• 1). That the priesthood of the Son (7.28) is heavenly, to do with what is real, and permanent, while that of the Levitical economy was earthly, was to do with ‘copies’, and was destined by its own nature to be temporary (verses 1-5).
• 2). That it was fit and proper that He be removed to heaven to perform the functions of His office, since if He had remained on earth, He could not have officiated as priest, as that privilege was by the law of Moses entrusted to others pertaining to another tribe (verses 4, 5). Thus should they see that He has to operate in Heaven.
• 3). That the Son had obtained a more exalted ministry than the Levitical priests, because He was the Mediator of a better covenant, a new covenant which related to the heart rather than to external observances (verses 6-13), and of a better sacrifice which could not have been mediated by earthly priests.
Yet in all this he gives due honor to the old, for he is not seeking to denigrate it but to put it in its proper place, as an honorable priesthood that had fulfilled an important function.
We should perhaps note what is apparent from all this. Firstly that Jesus was made High Priest while on earth, but as a minister of the heavenly Tabernacle, connecting earth with Heaven. For it was as High Priest that He offered Himself as a sacrifice (7.27) on an ‘altar’ (through the cross - 13.10) appointed by God outside Jerusalem. This fact that it was outside Jerusalem is later emphasized (13.12). The earthly ‘holy city’ is seen as ‘the camp’, that is the equivalent of the old camp of Israel in the wilderness, under the jurisdiction of the Levitical priesthood, outside which must be put all that was unclean, and outside which was burned as belonging to God all that was excessively holy. And so Jesus, Who was condemned as unclean, but was in fact truly holy, was thrust out of the camp, bearing the reproach that was thrust on Him. But that He was there ‘sacrificed’ indicates, as the whole context requires, a priesthood on earth but outside the camp, just as Melchizedek came out of Jerusalem to perform his functions with Abraham.
Secondly that from there He passed through the heavens so as to present the blood of the sacrifice before God (4.14; 9.11,12).
Think about this, that the holy city thrust Him out to die thus making the ground outside the holy city the most holy ground on earth, while the city itself, no longer holy, was thus opened to the Roman destruction. For those who believed in Jesus, God’s High Priest, there could be no return to Jerusalem’s priesthood, nor indeed to Jerusalem, a lesson hardly learned yet by Christians. (How extraordinary that some would seek for the restoring of the Levitical priesthood and the failing sacrifices, pretending that the latter are the same as in the Old Testament and yet having to admit that they are not the same. In the light of Hebrews it is inconceivable. All these were shadows pointing forward to the greater Reality and had now ceased because the Reality had come).
For the true sanctuary was now in Heaven, and with the veil removed. And once His blood had been shed on earth, where the sins that made it necessary had been committed, it was presented once-for-all before the throne. The result was that, having made the one sacrifice for sin forever, He sat down at God’s right hand in Heaven to continue His ministry of administering the new covenant and to intercede for His own. From then on no inner court was necessary. No altar was required. No further sacrifices needed to be offered. All who now came, came through Him, and entered the sanctuary direct. Jerusalem was no longer required. Thus they should rather look to the heavenly Jerusalem.
8. 1 ‘Now in the things which we are saying the chief point is this: We have such a high priest, who has taken his seat on the right hand of the throne of the Majesty in the heavens,’
He first reiterates all that he has been saying by bringing out the chief point (or ‘the whole sum’), and that is that we have such a High Priest as has been described in 7.26-28 and that He has sat down on the right hand of the throne of the Majesty in the heavens (compare 1.3). He was thus in His perfect manhood invested with God’s full authority, and given permanent unfettered access, in order to perform His functions in Heaven. The idea is based on Psalm 110.1 where the priest after the order of Melchizedek (110.4) is to take his seat at God’s right hand to await the subjection of everything to him.
His taking His seat confirmed that His sacrificial offering of Himself has been accepted and that He had therefore now no need to stand to minister before God. But it also indicated that He had taken a position of unique and all-prevailing authority. From this new position of authority He can now plead (legally speaking) our cause before God, having done all that was necessary for our salvation, having been fully prepared and fitted for the responsibility He now has, and being in Himself all-sufficient. He is the royal priest par excellence.
8.2 ‘A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man.’
In this new position He Is God’s official appointee minister of the heavenly sanctuary, the true tabernacle where the perfect work necessary for our continuing salvation can be accomplished. This is the true tabernacle of which the earthly was but a copy. It is the heavenly tabernacle, pitched by God and not man, without fault, permanent and secure and necessarily perfect. It is the tabernacle which will never need again to be removed. It is in Heaven itself indicating the place of God’s presence on His throne. There is therefore not only a new and superior High Priest, but He ministers in a superior sanctuary and a superior tabernacle. This High Priest does not involve Himself with copies and shadows. He ministers within the real thing, in Heaven itself.
It should be noted that here reference is made to the tabernacle not the temple. The tabernacle was the ‘perfect’ representation of what it symbolized, being itself temporary and passing, awaiting the better tabernacle, of which it was a copy, pointing upward to the heavenly. It made no claim to permanence. It was suitable for those whose presence on earth was temporary, but who were looking for something better.
The temple on the other hand was of man's devising (2 Samuel 7.5-7). Man wanted God and himself to be firmly lodged permanently on earth. It is true that Solomon did recognize that God was in Heaven and that even the Heaven of heavens could not contain Him (1 Kings 8.27). But he wanted his temple to be a gateway to Heaven (1 Kings 8.29), while being a permanent fixture on earth. Now, says the writer, all this is done away. We must desert the earthly for the heavenly. We must away with the temple and seek to God’s tabernacle in Heaven. That was what Ezekiel’s heavenly temple descending to earth had symbolized, a temple not made with hands and not of this creation to which Israel should look. Now its message was being fulfilled.
8.3 ‘For every high priest is appointed to offer both gifts and sacrifices, wherefore it is necessary that this high priest also has somewhat to offer.’
What it is that He has to offer is not immediately stated, but that is what the writer intends to go on and show us. We will soon learn that it is the mediation of a better covenant (verse 6; 9.15), the application of His own blood from the offering of Himself (9.12,14), and His perfect intercessory service in both (10.5-18). He Is there in Heaven, among other things, as the slain Lamb (Revelation 5.6), and the perfect Passover (1 Corinthians 5.7), as well as being there as our intercessor. What He has to offer is Himself as Lamb of God and Savior of the World, the sacrifice offered once for all but ever visible in Heaven, the salvation continual but here seen as complete.
While all this has been going on the earthly ministry of the Levitical priests has continued. The Temple still stands at the time The Holy Spirit inspired the writer to put down these truths on paper. In just a few years the Temple will be destroyed and all sacrifice will come to an end on earth which has been the case up to our days.
However, at the writing of this book the priests still carry out their activities. What then of them? What is the position of their ministry? In answer he will now make the point that while their ministry has been valid in the past it is pointless going back to them, because all that they minister in are copies and shadows, once fully valid, but now empty since the Great Reality has come. A shadow is something that reflects something real, but is not in itself real. It is a vague outline. It is insubstantial.
Indeed he especially stresses that Moses made everything as copies of a pattern shown to him in the Mount. Here then was not the reality. It was a copy of the reality, produced by Moses and Israel under God. He wants his readers to recognize that with them he does recognize the past validity of that ministry but that he sees it as a validity that has been superseded because its copies and shadows have been fulfilled.
8.4 ‘Now if he were on earth, he would not be a priest at all, seeing that there are those who offer the gifts according to the law,’
The writer now puts the whole matter in context. He has portrayed our Lord Jesus as a heavenly High Priest. However, he is now ready to concede that were our Master and King Lord Jesus on earth He could not act as such a priest, as a priest who ‘offered gifts according to the Law’, for he was not of the right descent. That was a matter of earthly history. Let there be no doubt about it, he is saying, if you want to be governed by the old Law and the old covenant, and to miss out on the Great Reality that has come, you must stick with the Levitical priesthood. If you want an earthly priesthood, it must be the Levitical priesthood.
This is what his argument has been about. For as he has previously pointed out, and will point out again, that ignores firstly, the fact that the Law has been superseded (7.12) and a new covenant has come into being (verses 6-13), and secondly, that there is a new High Priesthood in Heaven of an even more ancient likeness. That being so, if they want to continue as participators in the new covenant they must ditch the Levitical priesthood. The choice is theirs. They have come to the crunch.
Can you see how educating and encouraging this message is to Jewish believers as they experience the shutting down of the Temple along with its sacrifices? Here the believers could look to a book written years prior to understand why the Temple was destroyed.
His answer up to now has been clear. There has been such an earth shattering event. It has pointed to the coming of Jesus Christ, the very Son of God, the outshining of God’s glory. It Is He to Whom the Scriptures cited have pointed. It is He Who Is The One through Whom God has finally spoken, and Who Is the perfect revelation of what God Is, and to Whom the Scriptures bore witness. (1.1-3). It is He Who Is The One Who has suffered on their behalf that He might make purification for sin through the sacrifice of Himself and Who, having died and risen again, has become the Initiator of their salvation (2.10). It is He Who Is The One Who has come offering the true Rest (4.1-11). But above all it is He Who Is The One Who has come as the High Priest of a greater and more ancient priesthood than that of Levi, and Who, having offered Himself up as the perfect sacrifice, has now passed into Heaven on their behalf, there to carry out His ministry in the true and better Sanctuary.
So the stark choice lay before them, the Levitical priesthood with its ancient ceremonies, or Christ, this wondrous and eternal High Priest of an even more ancient priesthood, Who has fulfilled them all in Himself.
So the contrast is clear. While these priests do minister on earth on behalf of the old Law and the old covenant, it is because they are dealing in copies and shadows. It is the perfect Priest, Whose ministry would not be acceptable on earth (in a place of copies and shadows), Who now ministers in the great reality of Heaven with regard to the new covenant. His readers must therefore choose between the earthly ministry with its copies and shadows, and His heavenly ministry with its dealings with the great realities themselves, between the old and the new.
8.5 ‘Who serve that which is a copy and shadow of the heavenly things, even as Moses is warned of God when he is about to make the tabernacle: for, “See,” he says, “that you make all things according to the pattern that was shown you in the mount”.’
For, the writer continues to stress, he himself does acknowledge that this earthly priestly ministry had been genuine and he wants it known that he holds it in great respect. It had indeed been a genuine copy and shadow of heavenly things as established by Moses who, in establishing it, carefully followed God’s instructions, as God Himself commanded. That is not in question. What is in question is whether that validity continues now that the Messiah has come.
A copy is something that gives us some idea of the original without being the real thing. A shadow is something insubstantial that portrays the general shape of an original without fully revealing the reality. The idea behind both is that in the earthly we have something conveyed to us about the heavenly but that it does not give us the full picture.
So he does not deride their ministry. He even stresses its God-given character and honors it for what it once was. But nevertheless he wants it to be recognized that it is passing away for precisely that reason that it dealt in copies and shadows. Its ministry was actually carried out utilizing God-approved copies and shadows of heavenly things, but only copies and shadows.
They must now therefore be recognised for what they are, imperfect representations, of what is in the true tabernacle which is now itself in active use. With this being so, we have that which is true represented to us, and the copies and shadows are no longer relevant. And that is the point. Jesus is now fulfilling His ministry in the true tabernacle so that the temporary copies and shadows ordained by God should now be allowed to pass away.
He has thus established, firstly that the temple worship was not in itself false, and had indeed previously been valid, and secondly that it was now passing away. The reason that it was no longer valid, was not because of its falsity, but because the greater Reality had now come from God to replace it.
He will accept that before His coming the tabernacle and the temple had had some significance for many generations past, for, as God had carefully warned Moses, those involved were to make everything exactly like the pattern that he was shown in the mount, for the very reason that it was to be an illustration of heavenly realities. And the temple had also been built with that in mind. Thus until the coming of Jesus they had had a prototype of Heaven, in the only way possible to men, and had known that they could approach Heaven there.
But now his readers had to recognize that its day had past and that in the heavenly tabernacle, of which the earthly was only a copy, and seated on the very throne itself, was He Who Is the living bread (John 6.35 - in contrast with the bread of the Presence), He Who is the light of the world (John 8.12 - in contrast with the golden lamp stand), and He Is accompanied there by those who offer the incense of the praise and prayers of God’s people and who worship before the very throne of God (Revelation 5.8 - which contrasts with the golden altar of incense), and by the surrounding living creatures (Revelation 4.6 - in contrast with the lifeless models). The showbread, and the golden lamp stand, and the altar of incense, and the golden ark of the covenant of Yahweh, and the forms of the cherubim on the mercy seat, are all but copies and shadows of these, and now surplus to requirements. That is why, now that the heavenly High Priest is established, they are to be phased out.
And this new ministry was not only more glorious, it was accompanied by a better covenant (7.22). It was a better covenant because it was unconditional. It was God’s promise of what He was going to do, which did not depend on man’s response. Rather it was a guarantee to bring that response about through His powerful working in the hearts of men and women. Thus it could not fail or cease.
8.6 ‘But now has he obtained a ministry the more excellent, by so much as he is also the mediator of a better covenant, which has been enacted on (or ‘in reference to’) better promises.’
For He has now obtained a more excellent ministry, a heavenly ministry based on the realities of Heaven, a ministry which involves being the mediator of a better covenant, which is established with reference to better promises. And that is a covenant which does not work by fleshly commands, but by the powerful working of God’s Spirit in the heart. Our Great God has now given us a heavenly covenant rather than an earthly covenant.
Our Lord Jesus Christ Is The Mediator, the One Who acts between the Maker of the covenant and its recipients. And the covenant He mediates is far better than the old, which was mediated at a distance, and written on stone. For this one He mediates personally and continually, and it is written on the heart. We have already learned of Christ’s superiority to Moses (3.1-6). Moses was the mediator of the Law, received through angels (Galatians 3.19), but here the Mediator has personal and continual contact both with its Maker and its recipients, and is of like nature with both, and is thus the perfect Mediator.
The old covenant was always conditional, even though based on the unconditional covenant declared from Sinai (Exodus 20.1-17). But the promises contained in this new covenant have been enacted by God and are direct, personal and certain. They are unconditional. Its requirements will all be written in the heart and thus be certain of fulfillment. It contains the perfect Law of freedom (James 1.25). Thus its promises are ‘better’, superior to the old.
One main promise under the old covenant was that His people would enter into His rest, into the land of Canaan, flowing with milk and honey, and there they would find rest. But while they regularly received temporary rest for a while, as the book of Judges tells us, it always came to an end because of their disobedience. Thus, just like their fathers in the wilderness, they never fully received that rest, and it was due to disobedience. Even David only gave them partial rest. His reign was a long catalogue of war. And in spite of his apparent success, the failure of Solomon finally divided the kingdom and began the period of unrest that led to the Exile. But the new covenant is different. It offers true rest to God’s people wherever they are, a permanent rest, and everlasting rest, for it is a rest within the heart, not one arising from outward circumstances. And it is based on this better covenant and these better promises
8.7 ‘For if that first covenant had been faultless, then would no place have been sought for a second.’
The replacement of the first covenant was clearly as necessary as was the changing of the priesthood (7.11), as is seen by the fact that Jeremiah in Scripture had declared the making of a new covenant (Jeremiah 31.31-34). If such a new covenant was scripturally required it openly demonstrated that the old covenant was lacking. Had it not been so, no new covenant would have been required.
8.8-9 ‘For finding fault with them, he says, “Behold, the days come,” says the Lord, “That I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them forth out of the land of Egypt. For they continued not in my covenant, and I regarded them not,” says the Lord.’
Look at this statement with me again, ‘For finding fault with them.’ That is with the people of the old covenant. They had been welcomed within His covenant but they had failed grievously. Far from obeying Him they had thrust aside His requirements and refused to listen to Him, and this in spite of the fact that He had ‘taken them by the hand’ so as to watch over them. Thus ‘finding fault’ was putting it mildly. He was disgusted with them and ashamed. Things had become such that He no longer regarded them.
Jeremiah had said, days would come when Almighty God would step in with a new covenant for the days ahead. One day He would act to implement this new covenant, and it would be unconditionally. And now at last ‘the coming days’ were here. These introductory words as used by the prophets looked ahead to the time when God would act in saving power, and now in Jesus Christ by the Holy Spirit He has so acted.
Now He would make with them a new covenant of a different type, not one where He stated His requirements and looked for them to obey, but one where He wrote His words in their hearts so that they would obey as a consequence of His activity, and in response to His Spirit. It would be a covenant divinely wrought in their hearts. He would work in them to will and to do of His good pleasure (Philippians 2.13). It would bring about the rise of the new Kingly Rule of God over all the people of God (the house of Israel and the house of Judah), and all God’s people would be united as one.
8.10-12 “For this is the covenant that I will make with the house of Israel after those days,” says the Lord, “I will put my laws into their mind, and on their heart also will I write them, and I will be to them a God, and they shall be to me a people. And they shall not teach every man his fellow-citizen, and every man his brother, saying, ‘Know the Lord,’ for all will know me, from the least to the greatest of them. For I will be merciful to their iniquities, and their sins will I remember no more.”
God’s new covenant is now quoted. It is made ‘with the house of Israel’, the people of God now combined in one, with all differences broken down and incorporating all who are His (note how Israel and Judah are here now seen as one under the name of Israel). Any idea that there can be a house of Israel separate from the people of God is clearly false. God’s love was set on all Abraham’s seed, and Abraham’s seed are such as have been incorporated into Israel by faith, whether Jew or Gentile (Galatians 3).
For you and me here are the basic premises of this new covenant;
• 1). “I will put my laws into their mind, and on their heart also will I write them.” Instead of writing His laws on tables of stone as He did in the old covenant, God will write His laws in men’s minds and hearts by His Spirit (2 Corinthians 3.2-11) unconditionally. Thus they will never forget them and will obey them from an inner impulsion. For the principle of the Spirit of life in Christ Jesus will make them free from the law of sin and death -- that the righteousness of the law might be fulfilled in those who walk, not after the flesh, but after the Spirit (Romans 8.2-3).
The idea behind this verse includes that of the new creation in Christ Jesus (2 Corinthians 5.17); of those who have been born of the Spirit and made full-grown sons of God (John 3.5-6; 1.12-13; Galatians 4.4-6), having been made partakers of the divine nature, escaping the corruption of the world and of desires (2 Peter 1.4). It speaks of a new God-wrought beginning, a miracle of transformation.
All who are truly His can recognize in these words something of their own experience when on trusting in Him life began anew. They began to love His word, their perspectives on life changed, their desire was now to please Him, and they delight to do His will.
• 2). “I will be to them a God, and they shall be to me a people.” As a consequence of the Spirit’s work within them God will restore them so that they will recognize Him for what He Is. They will once more acknowledge His sovereignty over them. He will be their God. And the result will be that in response to their faith and hope He will once more act as their God. He will be their God in that sense too. He will be their Lawgiver, their Counselor, their Protector, and their Guide,. He will supply all their needs, deliver from all dangers, and bring them to everlasting blessing. He will be faithful and longsuffering, bearing with their frailties, never leaving nor forsaking them (13.5). And those who respond to Him will once more prove themselves to be His true people. The past failures will be forgotten and God’s new people will own Him and be owned by Him.
• 3). “And they shall not teach every man his fellow-citizen, and every man his brother, saying, ‘Know the Lord,’ for all will know me, from the least to the greatest of them.” His people will not have to be taught to know the Lord by anyone, for they will all know Him truly as a result of the work of the Spirit.
The idea here is in the contrast of a so-called ‘people of God’ of whom many were ignorant of God, so that each sought to teach the other somewhat inadequately and weakly, leaning on teachers who were broken reeds, with ‘a people of God’ of whom all know the Lord, from the very least to the very greatest.
In Old Testament days there was a constant looking to the priests and to the wise for help, while in general the people got on with their lives. That was actually their problem that God became second hand. (There were, of course, always the exceptions, which included the prophets themselves). But this is in contrast with the openness of heart and mind in the New Testament days as the abundance of the Spirit illuminates the thoughts of even the most simple. Under the old covenant the priests stood between men and knowledge of God, under the new the approach to God is direct and personal. The barriers are broken down. "They will be all taught of God" (John 6.45)
• 4). “For I will be merciful to their iniquities, and their sins will I remember no more.” This will be because He has been merciful to their ‘iniquities’, (that which comes from the evil heart within); and has blotted out their ‘sins’, (that which constitutes a coming short of His glory (Romans 3.23)), from His memory. There will not only be temporary forgiveness, there will be permanent and total forgiveness and reconciliation.
And it should be noted that this signifies a deeper measure of mercy and forgiveness than was available under the old covenant, where willful sins were excluded, for now even willful sins will be forgiven on repentance. For Paul declares, ‘And by him all who believe are justified from all things, from which you could not be justified by the law of Moses’ (Acts 13.39).
8.13 ‘In that he says, “A new” he has made the first old. But that which is becoming old and waxes aged is nigh unto vanishing away.’
So, says the writer, God by speaking of a ‘new’ covenant has made the first old. The emphasis here is on the fact that the new having come, what has been before is now old, and indeed is close to vanishing away. The Lord Jesus Christ’s coming has changed history. All must now be seen from a new point of view and looked at in a new way, resulting in new lives and a new way of living. There is, as it were, a new creation. And this especially applies in regard to the covenant.
And so he ends this section by stressing that the fact that the covenant is declared to be new and of a different kind demonstrates that the first is old and is on the verge of disappearance. As far as its ritual was concerned it was indeed shortly to vanish away completely with the destruction of the Temple by Rome in 70 AD.
Before I end this teaching I want to remark to you of what just came into my thoughts. It is in regard to Jericho. Remember how it was destroyed when the walls came falling down. In the book of Joshua 6: 26 we read this, “Then Joshua charged them at that time, saying, “Cursed be the man before the LORD who rises up and builds this city Jericho; he shall lay its foundation with his firstborn, and with his youngest he shall set up its gates.”
We see this curse be fulfilled in the book of 1 Kings 16: 34, “In his days Hiel of Bethel built Jericho. He laid its foundation with Abiram his firstborn, and with his youngest son Segub he set up its gates, according to the word of the LORD, which He had spoken through Joshua the son of Nun.
Our Lord had plainly said like the city of Jericho that once one thing is destroyed, then why would we ever try to rebuild something He has determined to do away with? This fact not only applies to some current religions who have tried to re-establish a priesthood and their own version of Temple worship but for all of us who look to Jesus Christ as all Lord and Savior. If He Is Who He said He Was, Is, and ever shall be, then why not just be all in to all that His word teaches and to our love and devotion towards Him?
