A Better Ministry (8:1-13)

A Better Sanctuary (9:1-12)

CHAPTER 9

1 The first therefore also indeed had ordinances of service, and the sanctuary, a worldly one. 2 For a tabernacle was set up; the first, in which were both the candlestick and the table and the exposition of the loaves, which is called Holy; 3 but after the second veil a tabernacle which is called Holy of holies, 4 having a golden censer, and the ark of the covenant, covered round in every part with gold, in which were the golden pot that had the manna, and the rod of Aaron that had sprouted, and the tables of the covenant; 5 and above over it the cherubim of glory shadowing the mercy-seat; concerning which it is not now the time to speak in detail. vv.1-5 The Worldly Sanctuary. The old covenant had a sanctuary associated with it, but it was “a worldly one”. Notice that the tabernacle is in view in Hebrews rather than the temple because we are in the wilderness in Hebrews. The temple represents the presence of God when the saints are at rest (at times a picture of the Millennium), and thus when the ark was set in the temple we read it contained neither the golden pot with manna nor Aaron’s rod that budded (2 Chron. 5:10); i.e. things that pertain to the wilderness are left out. The parts and furniture of the tabernacle are now unfolded. Coming into the tabernacle through the first veil one would enter the place called “Holy”, where they would see the table of showbread, the golden candlestick, and the altar of incense which remarkably is omitted. Inside the second veil one would enter the “Holy of holies”, which contained the ark of the covenant, and the “golden censer”. The censer was used in making atonement, and it would be brought in by the High Priest once a year when he approached the Ark to make atonement for the people. We gather from the omission of the golden altar and the inclusion of the golden censer that the writer is giving a snapshot the tabernacle on the day of atonement. The golden censer would do the function of the golden altar (produce sweet clouds of incense) only it could be carried into the holy of holies. Further details of the “ark of the covenant” are given, its gold covering, the three items that were contained inside, and the mercy seat above, overshadowed by the two “cherubim of glory”. All of this was vague, suited to the old creation, supported by the old covenant, and in no way capable of bringing the soul near to God. The writer of Hebrews does not dismiss the value of the details and meaning of the various elements, only he must pass over them for the sake of time (v.5), and instead focus on the system as a whole in contrast with Christianity. Read more…

 

 

6 Now these things being thus ordered, into the first tabernacle the priests enter at all times, accomplishing the services; 7 but into the second, the high priest only, once a year, not without blood, which he offers for himself and for the errors of the people: 8 the Holy Spirit shewing this, that the way of the holy of holies has not yet been made manifest while as yet the first tabernacle has its standing; 9 the which is an image for the present time, according to which both gifts and sacrifices, unable to perfect as to conscience him that worshipped, are offered, 10 consisting only of meats and drinks and divers washings, ordinances of flesh, imposed until the time of setting things right. vv.6-9 The Shortcomings of the Earthly Sanctuary. The writer now unfolds the shortcomings of the earthly tabernacle. There were two great shortcomings: first to do with access, and second to do with representation. Into the “first tabernacle” or holy place many priests could enter “at all times”, performing the various services of the tabernacle, such as lighting the candlestick, offering incense, and presenting the loaves. But the “second” tabernacle, or inner chamber, called “the holy of holies”, was off-limits to the priests with one exception. The veil with its cherubim guarded that place, which represented God’s immediate presence. Only one could enter there (the high priest), only once a year (on the day of atonement), and he must come with blood to offer “for himself and for the errors of the people”.¹ In this way, the Holy Spirit demonstrated that access into the immediate presence of God was not yet opened in the Old Testament while the Tabernacle was functioning. This was the greatest limitation of Judaism: the soul was left at a distance from God. Secondly, the earthly tabernacle was but a representation or “image for the present time”, and the material things that pertained to that tabernacle including animal sacrifices, meats, drinks, washings, and various ordinances could not fully cleanse the conscience before God. That whole system was but a type, imposed by God on a temporary basis, until a better approach to God could be opened up. He calls this time, described in vv.11-12 as “the time of setting things right”. This refers to Israel in the future under the New Covenant, but includes Christianity too.² How foolish to cling to that system which was imposed before things were set right?

 

How Far Could Old Testament Saints Come? We might wonder after hearing this comparison between the earthly sanctuary and what we have in Christianity, how does this shape our understanding of the portion of the Old Testament saints in approaching God? Surely, they had the privilege of prayer, as many examples would show. Some even enjoyed communion with God, as we see with Abraham and David. But it was often God coming to seek them, rather than them boldly entering His presence with free access. Further, they did not have a purged conscience, because the work of the cross was not yet accomplished. When it comes to worship, only a soul with a purged conscience can draw near into the presence of God in the appreciation of His revealed character (as both light and love) and commune with Him about the Person and Work of His Son! Godly Israelites knew God as Jehovah, but we have access to the Father! There is a vast difference between the limited access the Old Testament saints had with what the Christian has today. But do we appreciate it? Do we spend time in that place where no Old Testament saint would dare to set foot: in what answers to the holiest of all?

 

11 But Christ being come high priest of the good things to come, by the better and more perfect tabernacle not made with hand, (that is, not of this creation,) 12 nor by blood of goats and calves, but by his own blood, has entered in once for all into the holy of holies, having found an eternal redemption. vv.11-12 Christ in the True Sanctuary. The new approach to God was opened up by none other than Christ Himself, who in contrast with the high priests of Israel is called “high priest of the good things to come”, alluding to the blessings of the New Covenant. The good things to come look on to the Millennium, but we enjoy them today.³ In contrast with the Aaronic priests who entered an earthly tabernacle made with hands and suitable to this old material creation, Christ entered heaven itself, “the better and more perfect tabernacle not made with hands”. The high priest of old went within the veil on the day of atonement “by blood of goats and calves” to obtain a temporary “passing over” Israel’s sin, but Christ entered “once for all into the holy of holies” in virtue of “his own blood” which has obtained “an eternal redemption”. Animal blood is contrasted with Christ’s blood, year-by-year action with once-for-all action, temporary atonement with eternal redemption. When it says Christ entered “by His own blood” it does not mean that Christ entered heaven with His own blood to make atonement there. Instead, atonement was made on the cross in the suffering and death of Christ (1 Pet. 2:24; Isa. 53:6), and the shed blood of Christ contained all the value of that work before the eye of God. In ascension and glorification, Christ entered heaven as our great High Priest, and He entered by or through His own blood, on the basis of eternal redemption already accomplished.⁴ This introduction of the sacrifice of Christ opens into a wider treatment of the same precious subject in Heb. 9:13 – 10:18.

 

A Heavenly Sanctuary. We don’t have earthly sanctuary in Christianity according to scripture, and yet Christendom has borrowed so much from Judaism that we can see many similarities to it (candles, altars, special priesthood, etc.) including an earthly place of worship. The New Testament makes very clear where the Christian is to worship, and it is not a physical location, as Jesus told the woman at the well of Sychar; “Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father… But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him” (John 4:22-23). Hebrews opens up the true place of worship; “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus” (Heb. 10:19-20). No matter where a person is located physically, they can look up to God in prayer and find themselves there, in the holiest of all, in the immediate presence of God without fear and with consciousness of the favor wherein they stand.

A Better Sacrifice (9:13 – 10:18)

The Sacrifice of Christ. Having introduced the subject of the “better sacrifice” of Christ in v.12, the writer of Hebrews now enters on that subject directly, showing the parallels and contrasts with the sacrifices of Israel’s earthly system. All blessing for man comes always and only through the death and blood of Christ. All the death and blood of Old Testament sacrifices had a ceremonial application, but no efficacy to remove sin or give the conscience peace.

The Necessity and Results of Christ’s Death and Shed Blood (9:13-28)

What We Have Through the Blood (vv.13-23)

1. First, the blood was used to inaugurate the Old Covenant. In Exodus 24, after Moses had read the law to the people, and the people had agreed to keep it (Ex. 24:3), Moses took blood and sprinkled the book and the people, stating “This is the blood of the covenant which God has enjoined to you.” The blood in this way inaugurated the Old Covenant, and formally placed the people under it. In a parallel way, the blood of Christ has been shed so that Israel, when the New Covenant is made with them, will come under its blessings. We as Christians already enter into the blessings of that covenant without being under it. This is why the cup in the Lord’s Supper represents “the blood of the New Covenant” (1 Cor. 11:25, etc.), because that blood that has secured the New Covenant blessings for future Israel, as well as our blessings in Christianity today. The blood of sprinkling at Sinai was a solemn warning of death if Israel disobeyed, whereas the blood of Christ speaks of grace and blessing. It is interesting that some of the details recorded here are not mentioned in Exodus. We read nothing of the water, scarlet wool, or hyssop at the inauguration of the Old Covenant, but all three are found in the cleansing of the leper (Lev. 14) and in the cleansing of contact with death, or the red heifer offering (Num. 19). Obviously they were involved at Sinai, but not recorded in Exodus.
2. Second, the blood was used for purification; “the tabernacle too and all the vessels of service he sprinkled in like manner with blood; and almost all things are purified with blood according to the law”. It is clearly as distinct aspect from the inauguration of the covenant, because the tabernacle and vessels were not then built! This “sprinkling” in v.21 alludes to the Day of Atonement when Aaron, at Moses’ direction, would “make an atonement for the holy place, because of the uncleanness of the children of Israel”, and this was done by the sprinkling of blood (Lev 16:16-20). This sprinkling was done to guard against any defilement of the meeting place which man, on his part, might bring in. This aspect is taken up further in v.23. It is added that “almost all things are purified with blood according to the law”. In the Old Testament things were purified sometimes by water, which represents moral cleansing, but sometimes by blood, which represents a judicial cleansing. Jesus came by water and blood (1 John 5:6). Even if something cannot be charged with guilt, it can still be defiled by sin, and thus needs purification.
3. Third, the blood was used in the remission of sins. This final aspect of the blood is the greatest; “and without blood-shedding there is no remission”. Remission of sins means the cancelling of the guilt of sins. The word remit means ‘to cancel or refrain from exacting or inflicting a debt or punishment’. It is the moral foundation for the forgiveness of sins; the blood of Christ has been “shed for many for the remission of sins” (Matt. 26:28). The offering of Christ vindicated and glorified the nature of God in respect to sin, and this set God at liberty to cancel the the guilt of those who come to Christ in faith, and bless them according to His own purpose of love. The sacrifices under the Old Covenant could only remit sins in a ceremonial way, and thus the veil remained under that system. Only the sacrifice of Christ and His precious blood has efficacy to remit sins judicially before God. Not until the blood of Christ was sprinkled before the eye of God could that veil be rent and the believer invited to draw near!

Three Appearances of Christ (vv.24-28)

The Believer Perfected by the Sacrifice of Christ (10:1-18)

1. Notice that it says “errors of the people”. The sin offerings of the Old Testament only covered “sins of ignorance” (Lev. 4:2, 13, 27; 5:15, 17), but provided no remedy for “presumptuous sins” (Num. 15:30-36). This also shows the shortcomings of that old system.
2. “Certain things were imposed on them until the time of reformation. Christ came, ‘an High Priest of good things to come.’ What does that refer to? Some may find a difficulty as to whether ‘to come,’ refers to what was future for the Jews, while that tabernacle was standing, or to what is now future. I believe both. All was new in Christ. It was to come on a new foundation. The basis is laid for the entire and perfect reconciliation of man with God.” – Darby, J.N. Collected Writings, vol. 27, p. 385.
3. …If these good things were now acquired, if it could be said, “we have them,” because Christianity was their fulfilment, it could hardly be still said — when Christianity was established — “good things to come.” They are yet to come. These “good things” consist of all that the Messiah will enjoy when He reigns. – Darby, J.N. Synopsis of the Books of the Bible.
4. C.E. Stuart and W. Scott promoted an evil teaching that Christ entered heaven in the disembodied state to sprinkle his own blood before the throne of God. He twisted this verse (Heb. 9:12) to that end. However, a careful examination of the verse will reveal that it does not say Christ sprinkled His own blood. He entered heaven by it, but this was as a glorified man, and as our High Priest. The sacrifice of the cross was not a priestly sacrifice, and it forms no part of the priesthood of Christ, which began with His glorification.
5. Heb. 9:16-17 is the sole passage of scripture which requires or even admits of such a sense; and it is there due to “eternal inheritance” in the verse immediately preceding. The word in itself is capable of either sense, meaning in human relations a disposition, especially of property by will, and in divine things a covenant, which naturally predominates in the LXX. and the N.T. The context decides with certainty. – Kelly, W. Exposition of the Epistle to the Hebrews.
6. There are three aspects in which the value of Christ's blood is here seen. First, it was the seal of the covenant, connected with its dedication to God. That was also done in connection with the covenant with Abraham; Gen. 15. A person, binding himself to death in the most solemn way, passes through the pieces of the sacrifice. It was the seal of the covenant. Second, it is purifying. Third, the blood is for remission. - Darby, J.N. Exposition of Hebrews.
7. Kelly, W. Exposition of the Epistle to the Hebrews.
8. The “end of the ages,” or “consummation of the ages,” are all the dealings of God with man to test his general condition. In this general sense the state of innocence came in; but the proper connection is what comes after the fall, yet not looking at man as lost, but testing his state and whether he was recoverable; or was lost and had to be saved. Without law; under law; God manifested in the flesh, were the great features of this [testing of the first man]. Hence in John 12 the Lord says, “Now is the judgment of this world.” Though there was testimony, there were no religious institutions before the flood, unless the fact of sacrifices. There were after: government; promises to Abraham, showing it was grace to one separated from an idolatrous world and head of a new race [not an accurate description]; the law; the prophets; and at last the Son as come, not as offered. Then God laid the foundation of His own purposes in righteousness. – Darby, J.N. Letters of J. N. Darby 3:442.
9. The expression, “the ends of the ages,” which will be found in 1 Corinthians 10:11, is rather strange; but to preserve the sense of the Greek, we could not say, “the last times,” any more than “the end of the ages,” still less “the end of the world.” The end of the ages was not yet come; but all the different dispensations by which God had put Himself in relation with man, so far as they were connected with man’s responsibility, had come to one point, and were brought to an end in the death of the Lord Jesus. After that — great as had been His longsuffering — God established a new creation. We have therefore used the literal translation, “the ends of the ages.” – Darby, J.N. Collected Writings 13:169.
10. We have had the will of God as the source of our salvation, and the Saviour’s work as the efficacious means. There now follows the no less indispensable witness of the Holy Spirit as the unfailing power of bringing our souls into the possession and knowledge of the blessing. Thus each person of the Godhead has His appropriate place, and all contribute to this end as worthy of God as it is needed by man. – Kelly, W. Exposition of Hebrews.
11. Here the ears "dug" express His incarnation, as "opened" (Isa. 50) His daily dependence, and "bored" (Ex. 21) His devotedness in death and forever. - Kelly, W. Notes on Psalms.
12. I highly recommend the following address: Address by Chuck Hendricks, The Digged, Opened, Pierced Ear, Toledo 1987
13. Notice that Eli later died by falling off a seat, although it was probably a different seat, “by the wayside… by the gate” (1 Sam. 4:13-18). He was never able to overcome his tendency for laziness: sitting when we first read of him, and sitting when he died (but then, “very heavy”).
14. Darby, J. N. Collected Writings, vol. 27, p. 386