Heb 9:1-7 | KingComments | STEP | In chapter 8 you saw how the new covenant was placed opposite the old one. In chapter 9 you will see how the true heavenly sanctuary is placed opposite the allegorical, earthly sanctuary. In first a description of the preparation of the earthly sanctuary is given after which, till , the service in the earthly sanctuary is described. From you look into the heavenly sanctuary, where Christ has entered once for all and what are the wonderful results of it. Another striking thing is that there is mention of the tabernacle and not of the temple. The reason is that the description of the tabernacle and the service therein better fits the way Christians are seen in this letter. They are seen here as a people of pilgrims on earth who are on their way to the promised land. That doesn’t mean that there is a certain difference between the preparation of the tabernacle and the service that took place therein on the one hand and the temple and its preparation and service on the other hand. According to their character the services in the tabernacle and in the temple were the same. While the description given is essentially that of the actual state of affairs in the temple, the writer always speaks of the tabernacle. . He starts with demonstrating the connection between the first, old covenant and the regulations for the service in the earthly sanctuary where that service took place. He speaks about “the earthly sanctuary” and not about a ‘worldly sanctuary’. A worldly sanctuary would mean that it happened in a worldly way and that it is adapted to the taste of the world. What he wants to say, is that it is a sanctuary that belongs to the tangible, visible world. . In the description the writer takes his readers to the tabernacle and leads them in mind along the several objects. First he stands still at “the outer” tabernacle, which means the first part of the tabernacle. This part is called “the holy place” ( ). In that part the priests were allowed to come daily to perform their services. In the holy place were the lampstand ( ) and the table with the bread of the Presence on it ( ). . After the first part behind the first veil there is another part “behind” what is called here “the second veil“. That part is called “the Holy of Holies” and was the actual dwelling place of God. It was only accessible for the high priest only once a year. . In the Holy of Holies there were also some objects, namely the altar for burning incense ( ) and the ark ( ). The ark is called here “the ark of the covenant” to indicate once more that it is about an old and a new covenant. The ark was the meeting place between God and the people under the old covenant. Opposite this center of the old covenant Christ stands as the center, the heart of the new covenant. The glory of the ark is indicated by mentioning that it was “covered on all sides with gold”. There were still more glorious things connected to the ark. In the ark there were a golden jar holding the manna ( ) and Aaron’s rod ( ). When you read the quoted verses it will strike you that of both the jar and the rod is said that they were placed before the ark. Here it is said that they were in the ark. That can only mean that they ended up in the ark later. How that has happened we do not know. The contents of the ark is completed by the two tables of stone, here called “the tables of the covenant” (cf. ‘the ark of the covenant’). The tables were in the ark from the beginning, because God had said so ( ; ). . In his ‘guided tour’ in the earthly sanctuary the writer finally contemplates “the cherubim of glory overshadowing the mercy seat” ( ). The two impressive angel images formed one whole with the mercy seat. Between the two cherubim that formed the throne of God was the place where God dwelt. They looked down on the mercy seat and the tables of the law and they were the symbolic representatives of God’s judgment power to judge everything that was not in accordance with God’s holiness. The writer would have wanted to speak in detail about the meaning of the interior or the exterior of the tabernacle, but that was not possible. Of course it is also wonderful to be able to understand the spiritual meaning of those objects. That is certainly allowed and that is even the purpose of it if you read and study the book of Exodus, but that is not the point of the writer here. His purpose is rather to separate his Jewish readers from this whole earthly routine, because that whole temple service, including all its objects, has lost its meaning to God. For them however, the temple with all its objects and the service connected with it still exerted a potential attraction. That is the reason why the writer demonstrates the emptiness of the earthly sanctuary and the uselessness to still ascribe any value to it. Though the teachings about the symbols are indeed very useful, the point of the writer is the sharp contrast between the symbols and Christendom. Again and again he shows the contrast: symbols – reality, earthly – heavenly, temporary – eternal; imperfect – perfect, and says that a mixture is not possible. . After the writer has shown how everything was prepared, he then speaks about the service of the priests. Their service in the holy place, ‘the outer tabernacle’, consisted of taking care of the lamps and the offerings of the incense on the altar twice a day and the changing of the bread of the Presence once a week. This service happened on a regular basis, which is indicated by the word “always”. . That is a contrast with the service of the high priest of whom you read that he was allowed to enter the Holy of Holies, “the second”, just “once a year”. This ‘once a year’ was on the tenth day of the seventh month, that is the day of atonement ( ). And when he entered it, it was “not without [taking] blood”. First he entered with the blood of the bull to offer that “for himself” ( ). After that he entered with the blood of the first goat to offer that “for sins of the people committed in ignorance [that means: the sins that were committed unintentionally]” ( ). . The description of the tabernacle is not made up by the writer. He is simply following the instructions that the Holy Spirit has made known about it in the Old Testament. He also learns from the description of the tabernacle the teachings of the Holy Spirit that, as long as the first tabernacle with its closed veil is still maintained, there is no free access to God. His readers had to be fully aware that a return to the earthly service meant that they were closing again the way to God for themselves. Had the veil not been rent and had the way to the sanctuary not been opened through the work of the Lord Jesus ( )? Each believer is allowed to come into God’s presence on the basis of what the Lord Jesus has done. You too have a permanent access to God, a direct access to the place where He is, in the light. Would you want to exchange that privilege for a service that may be appealing to eye and ear, but takes you outside God’s presence? . The whole earthly tabernacle or temple service was “a symbol for the present time” to compare all the parts of that service with the heavenly tabernacle. The word ‘symbol’ literally means ‘throw next to’ with the meaning of throwing an object next to another object to compare these objects with each other. The purpose is that you compare both the building and the service that takes place in it, with the heavenly sanctuary and the service that takes place there. As was fitting for an earthly sanctuary, tangible literal gifts and sacrifices – also at the time this letter was written – were offered. The readers had to become fully aware that no sacrifice in the first part of the tabernacle had ever been able to make the worshiper perfect in conscience. He who returned to the old service would lose his perfect conscience and be continually accused again by his conscience. Someone who is perfect in conscience knows God and knows to be accepted by Him. He who has a perfect conscience, knows that he has been purified from all evil once for all by the work and the blood of Christ. . The whole service according to the law with its offerings and regulations can and could never ever have that effect. They were all regulations for the outward man, the flesh, the body, and not for the inward man or the conscience or the spirit. In that way “food” had to do with the difference between clean and unclean animals ( ) and “drink” for example refer to the prohibition for the priest to drink alcohol ( ). Also the “various washings” have nothing to do with the inward man, but only with the outward man. In that way washings were necessary at births (Lev 12) and after leprosy (Lev 13-14). All these outward regulations were imposed on the people by God “until a time of reformation”, that is the millennial kingdom of peace. When that kingdom comes, God’s earthly people will be cleansed from all sins by conversion and new birth and will be connected to God. The outward service will then not be an empty form anymore, not a religious event without content. It will be a service that will take place from a new heart which is fully in accordance with God’s thoughts. Now read Hebrews 9:1-10 again. Reflection: What does the writer want to make clear with this summary of the earthly worship service?

‏ Hebrews 9:1-7

The Earthly Sanctuary

In chapter 8 you saw how the new covenant was placed opposite the old one. In chapter 9 you will see how the true heavenly sanctuary is placed opposite the allegorical, earthly sanctuary. In Heb 9:1-5 first a description of the preparation of the earthly sanctuary is given after which, till Heb 9:10, the service in the earthly sanctuary is described. From Heb 9:11 you look into the heavenly sanctuary, where Christ has entered once for all and what are the wonderful results of it.

Another striking thing is that there is mention of the tabernacle and not of the temple. The reason is that the description of the tabernacle and the service therein better fits the way Christians are seen in this letter. They are seen here as a people of pilgrims on earth who are on their way to the promised land. That doesn’t mean that there is a certain difference between the preparation of the tabernacle and the service that took place therein on the one hand and the temple and its preparation and service on the other hand. According to their character the services in the tabernacle and in the temple were the same. While the description given is essentially that of the actual state of affairs in the temple, the writer always speaks of the tabernacle.

Heb 9:1. He starts with demonstrating the connection between the first, old covenant and the regulations for the service in the earthly sanctuary where that service took place. He speaks about “the earthly sanctuary” and not about a ‘worldly sanctuary’. A worldly sanctuary would mean that it happened in a worldly way and that it is adapted to the taste of the world. What he wants to say, is that it is a sanctuary that belongs to the tangible, visible world.

Heb 9:2. In the description the writer takes his readers to the tabernacle and leads them in mind along the several objects. First he stands still at “the outer” tabernacle, which means the first part of the tabernacle. This part is called “the holy place” (Exo 26:1-30). In that part the priests were allowed to come daily to perform their services. In the holy place were the lampstand (Exo 25:31-40) and the table with the bread of the Presence on it (Exo 25:23-30).

Heb 9:3. After the first part behind the first veil there is another part “behind” what is called here “the second veil“. That part is called “the Holy of Holies” and was the actual dwelling place of God. It was only accessible for the high priest only once a year.

Heb 9:4. In the Holy of Holies there were also some objects, namely the altar for burning incense (Exo 30:1-6) and the ark (Exo 25:10-16). The ark is called here “the ark of the covenant” to indicate once more that it is about an old and a new covenant. The ark was the meeting place between God and the people under the old covenant. Opposite this center of the old covenant Christ stands as the center, the heart of the new covenant.

The glory of the ark is indicated by mentioning that it was “covered on all sides with gold”. There were still more glorious things connected to the ark. In the ark there were a golden jar holding the manna (Exo 16:33) and Aaron’s rod (Num 17:8-10).

When you read the quoted verses it will strike you that of both the jar and the rod is said that they were placed before the ark. Here it is said that they were in the ark. That can only mean that they ended up in the ark later. How that has happened we do not know.

The contents of the ark is completed by the two tables of stone, here called “the tables of the covenant” (cf. ‘the ark of the covenant’). The tables were in the ark from the beginning, because God had said so (Deu 10:5; 1Kgs 8:9).

Heb 9:5. In his ‘guided tour’ in the earthly sanctuary the writer finally contemplates “the cherubim of glory overshadowing the mercy seat” (Exo 25:18-22). The two impressive angel images formed one whole with the mercy seat. Between the two cherubim that formed the throne of God was the place where God dwelt. They looked down on the mercy seat and the tables of the law and they were the symbolic representatives of God’s judgment power to judge everything that was not in accordance with God’s holiness.

The writer would have wanted to speak in detail about the meaning of the interior or the exterior of the tabernacle, but that was not possible. Of course it is also wonderful to be able to understand the spiritual meaning of those objects. That is certainly allowed and that is even the purpose of it if you read and study the book of Exodus, but that is not the point of the writer here. His purpose is rather to separate his Jewish readers from this whole earthly routine, because that whole temple service, including all its objects, has lost its meaning to God.

For them however, the temple with all its objects and the service connected with it still exerted a potential attraction. That is the reason why the writer demonstrates the emptiness of the earthly sanctuary and the uselessness to still ascribe any value to it. Though the teachings about the symbols are indeed very useful, the point of the writer is the sharp contrast between the symbols and Christendom. Again and again he shows the contrast: symbols – reality, earthly – heavenly, temporary – eternal; imperfect – perfect, and says that a mixture is not possible.

Heb 9:6. After the writer has shown how everything was prepared, he then speaks about the service of the priests. Their service in the holy place, ‘the outer tabernacle’, consisted of taking care of the lamps and the offerings of the incense on the altar twice a day and the changing of the bread of the Presence once a week. This service happened on a regular basis, which is indicated by the word “always”.

Heb 9:7. That is a contrast with the service of the high priest of whom you read that he was allowed to enter the Holy of Holies, “the second”, just “once a year”. This ‘once a year’ was on the tenth day of the seventh month, that is the day of atonement (Lev 16:29-30). And when he entered it, it was “not without [taking] blood”. First he entered with the blood of the bull to offer that “for himself” (Lev 16:6 ; 14). After that he entered with the blood of the first goat to offer that “for sins of the people committed in ignorance [that means: the sins that were committed unintentionally]” (Lev 16:15).

Heb 9:8. The description of the tabernacle is not made up by the writer. He is simply following the instructions that the Holy Spirit has made known about it in the Old Testament. He also learns from the description of the tabernacle the teachings of the Holy Spirit that, as long as the first tabernacle with its closed veil is still maintained, there is no free access to God. His readers had to be fully aware that a return to the earthly service meant that they were closing again the way to God for themselves.

Had the veil not been rent and had the way to the sanctuary not been opened through the work of the Lord Jesus (Mt 27:51)? Each believer is allowed to come into God’s presence on the basis of what the Lord Jesus has done. You too have a permanent access to God, a direct access to the place where He is, in the light. Would you want to exchange that privilege for a service that may be appealing to eye and ear, but takes you outside God’s presence?

Heb 9:9. The whole earthly tabernacle or temple service was “a symbol for the present time” to compare all the parts of that service with the heavenly tabernacle. The word ‘symbol’ literally means ‘throw next to’ with the meaning of throwing an object next to another object to compare these objects with each other. The purpose is that you compare both the building and the service that takes place in it, with the heavenly sanctuary and the service that takes place there. As was fitting for an earthly sanctuary, tangible literal gifts and sacrifices – also at the time this letter was written – were offered.

The readers had to become fully aware that no sacrifice in the first part of the tabernacle had ever been able to make the worshiper perfect in conscience. He who returned to the old service would lose his perfect conscience and be continually accused again by his conscience. Someone who is perfect in conscience knows God and knows to be accepted by Him. He who has a perfect conscience, knows that he has been purified from all evil once for all by the work and the blood of Christ.

Heb 9:10. The whole service according to the law with its offerings and regulations can and could never ever have that effect. They were all regulations for the outward man, the flesh, the body, and not for the inward man or the conscience or the spirit. In that way “food” had to do with the difference between clean and unclean animals (Lev 11:2) and “drink” for example refer to the prohibition for the priest to drink alcohol (Lev 10:9). Also the “various washings” have nothing to do with the inward man, but only with the outward man. In that way washings were necessary at births (Lev 12) and after leprosy (Lev 13-14).

All these outward regulations were imposed on the people by God “until a time of reformation”, that is the millennial kingdom of peace. When that kingdom comes, God’s earthly people will be cleansed from all sins by conversion and new birth and will be connected to God. The outward service will then not be an empty form anymore, not a religious event without content. It will be a service that will take place from a new heart which is fully in accordance with God’s thoughts.

Now read Hebrews 9:1-10 again.

Reflection: What does the writer want to make clear with this summary of the earthly worship service?