1. Human-made, Hebrews 9:1-2.
The first reason that the earthly tabernacle is insufficient is that it was constructed by humans. This is implied in Hebrews 9:1-2, with the words “an earthly place of holiness” (ESV) and “a tent was prepared.”
The tabernacle was built by Moses and the priests, not by God. This point is explicitly stated in Hebrews 9:11. Being of this earth and being made by humans make it insufficient and inferior to the heavenly tabernacle.
2. Symbolised something greater, Hebrews 9:2-5.
The writer lists all of the articles in the tabernacle. But in Hebrews 9:23, we are told that these articles were simply copies of the heavenly things. These things symbolised a greater fulfilment to come. I believe the writer of Hebrews is declaring that Jesus is the fulfilment of these copies and shadows, Hebrews 9:24.
a. Lampstand, Hebrews 9:2 / Exodus 25:31-39 / Exodus 40:24.
The writer tells us that inside the earthly tabernacle was the lampstand. Jesus is the true light of the world, John 8:12, and those who are in His family are also to be lights, Matthew 5:14-16 / Philippians 2:14-15.
b. Table of showbread. Hebrews 9:2 / Exodus 25:23-30 / Exodus 40:22.
Each Sabbath, the priest would remove the old loaves and put fresh loaves on the table, Leviticus 24:5-9. The old loaves were eaten by the priests, and these loaves were called “the bread of presence.”
Only the priests could eat the bread, and it could only be eaten within the tabernacle. Jesus called himself the bread of life, who is given to the whole world, John 6:50-51.
Josephus described the decorations of the table of showbread made by Ptolemy. It was elaborately covered with a grapevine, and he describes it as follows.
‘(It had) tendrils of the vine, sending forth clusters of grapes, that you would guess were nowise different from real tendrils; for they were so very thin, and so very far extended at their extremities, that they were moved by the wind, and made one believe that they were the product of nature, and not the representation of art.’
c. Altar of incense, Hebrews 9:3-4 / Exodus 30:1-9 / Exodus 40:26.
Coffman, in his commentary, says the following, concerning the ‘curtain in the holy place,’ Hebrews 9:3.
‘The only access to that Holy of Holies was through the veil, a description of which is afforded by Exodus 26:31-37. It was this veil which was parted in twain from the top to the bottom at the time of our Lord’s crucifixion, Matthew 27:51, thus being brought into focus to reveal an astonishing weight of symbolism.’
The golden altar stood in the holy place just in front of the veil that divided the Holy of Holies from the Holy Place in the tabernacle. Each morning and evening, a priest burned incense on this altar, a picture of intercession and a representation of the people’s prayers going to God, Psalm 141:2 / Revelation 5:8.
On the Day of Atonement, the high priest was to take the coals from the altar of incense and go into the Holy of Holies so that smoke would fill the room and cover the mercy seat. Jesus is our intercessor through whom we have access to God and through whom we offer our prayers to the Father.
d. Ark of the Covenant, Hebrews 9:4 / Exodus 25:10-22.
Finally, the most important piece was the Ark of the Covenant. On the top of the Ark of the Covenant were the cherubim of glory, covering the mercy seat, Hebrews 9:5 / Exodus 25:20 / 1 Kings 8:7-15. This was considered the throne of God where God met with His people, Psalm 80:1 / Psalm 99:1.
On the Day of Atonement, the high priest sprinkled blood upon this mercy seat. It is an interesting visualisation when we remember that the gold jar of manna, Aaron’s staff, which had budded, and the two tablets of stone, the Law, were inside the Ark of the Covenant, Hebrews 9:4 / Exodus 25:16-17.
Therefore, the law was covered by the mercy seat, which on the Day of Atonement was covered by blood. Jesus is the atonement for our sins, the propitiation for the sin of the whole world, Romans 3:25 / Hebrews 2:17 / 1 John 2:2.
Everything in the earthly tabernacle was simply a symbol for a future, greater reality found in Jesus. The writer doesn’t want to spend time discussing all these things in detail at the moment, Hebrews 9:5.
Coffman, in his commentary, says the following.
‘The use of the present tense in this verse shows that the services being performed by the priests were still going on, which would mean that the Herodian temple was yet standing and certainly dating Hebrews prior to 70 A.D. Here is a partial list of services performed by the priests: One. They lighted the lamps each evening and trimmed them every morning, Exodus 27:21 / Exodus 30:8. Two. Each sabbath day, they renewed the loaves on the table of showbread, Leviticus 24:5. Three. They burned twice daily the incense on the golden altar, this coinciding with the morning and evening sacrifices, and with the trimming and lighting of the lamps, Exodus 30:7-8 / Luke 1:10. All of these actions took place in the holy place.’
3. Inaccessible to the people. Hebrews 9:6-7.
The third point that we learn about the earthly tabernacle was that it did not grant access to the people. Only the priests could go into the first section, the holy place, and perform their duties.
Only the high priest could enter into the second section, the Holy of Holies, to offer atonement one time each year, Leviticus 16. Notice that the atonement was for the “unintentional sins of the people,” Hebrews 9:7. Some translations read, “Sins of ignorance.”
The point is that rebellious sins were not being atoned for by the high priest. Atonement was not provided for intentional disobedience. But the people had no access to God to be able to take care of their sins. A priest had to do the work on their behalf to make atonement for their unintentional sins.
Not only that, but the priests themselves had to make offerings for their own sins before they could make sacrifices for the sins of the people. Even the high priest could not enter and perform his duty until he had atoned for his sins.
4. Temporary, Hebrews 9:8.
Hebrews 9:8 appears to be a key argument that may not be readily understood. The surface point is that there is no way to enter the holy of holies while the first tabernacle stands. Nor was it revealed that we could enter. As long as the priests were serving in the holy place, the way into the presence of God had not been opened.
But then, the beginning of Hebrews 9:9 says something interesting, “which is symbolic for the present age.” The implication is that things are going to change. While the first tabernacle stands, the way into the presence of God has not been revealed.
Therefore, the first tabernacle must end so that the way to God can be revealed, Hebrews 10:20. This is depicted in the temporary nature of the tabernacle system. Further, it implies that the temple must be destroyed so that the way to God can be revealed.
5. External ministry. Hebrews 9:9-10.
The problem with the first covenant and the tabernacle system is that these things could not perfect the conscience of the worshipper. It only deals with the externals. The consciences were not cleared or cleansed.
The worshippers knew they sinned, but the sacrifice did not resolve the separation from God. It only reminded the worshipper of the sin. These sacrifices did not take care of our moral situation. They only dealt with the regulations of the body.
The superior heavenly sanctuary, Hebrews 9:11-28. Now the writer is going to show us how and why the heavenly sanctuary is far superior to the earthly tabernacle.
1. Heavenly, Hebrews 9:11.
We saw this contrast earlier, but now it is explicitly stated. Jesus has appeared as the High Priest over the good things that have come. This happened through the greater and more perfect tent. What makes this tabernacle greater is that it was not made with hands.
Humans did not construct the heavenly sanctuary. It is not of this creation. Jesus is functioning as a High Priest in heaven in the heavenly sanctuary that is not a copy, but the reality.
Robertson, in his commentary, says the following.
‘Christ is a high priest of good things that have already come, as well as the glorious future hope.
2. Service deals with sin, Hebrews 9:12-15.
Jesus’ priesthood is superior because it effectively deals with sin, and the heavenly sanctuary is superior because that is where true atonement is made. Jesus entered the holy places, not with the blood of animals, but with His own blood, Hebrews 9:12.
It is His own blood that effectively deals with sin, bringing us eternal redemption. The blood of animals cannot solve the problem of sin. Jesus’ sacrifice is superior to the sacrifice of animals.
Further, the blood of Jesus gives purification that the blood of animals was unable to accomplish. The blood of animals brought purification of the flesh, Hebrews 9:13.
If the blood of animals can deal with the ceremonial defilement and purification rituals for the externals, then how much more can the blood of Jesus deal with our sins? The writer goes further that it is the blood of Jesus that is able to purify our ‘consciences from dead works’, Hebrews 9:14.
The blood of Christ cleanses our consciences! Hebrews 9:14. This is the essence of the grace of God. We can forget about our sins. We are able to let violations go. We do not need to hold on to the guilt. We do not need to be reminded of our sins on a regular basis.
The sacrifice of Jesus truly takes our sins away. We have been cleansed from our sinfulness to serve the living God. The blood of Jesus has the power to cleanse our hearts and guilty consciences. It is wrong for us to continue to carry the weight of our sins when the blood of Jesus has taken those sins away!
How can we act like the blood of Jesus is insufficient for our sins? We are either acting arrogantly, selfishly or pitifully to think that we cannot move forward from the things that we have done wrong in our past.
Why would we want to keep rehearsing and reliving our mistakes? Let the blood of Jesus cleanse your conscience! 1 Peter 3:21. We are acting like we are under the old covenant, constantly reminding ourselves of our sins. The blood of Jesus is sufficient.
Coffman, in his commentary, says the following concerning, through the eternal Spirit, Hebrews 9:14.
‘This distinction between the flesh of Christ and his Spirit appears in three other New Testament references, Romans 1:3-4 / 1 Timothy 3:16 / 1 Peter 3:18.
Barmby, in his commentary, says the following, concerning Romans 1:3-4 / 1 Timothy 3:16 / 1 Peter 3:18.
‘In all these passages, THE SPIRIT is that divine element of the life of Christ, distinct from the human nature which he assumed of the seed of David, in virtue of which he rose from the dead.’
Jesus has brought us the new covenant, Hebrews 9:15, and through His calling, we receive the promised eternal inheritance. Jesus’ death has redeemed us. Through Jesus, we are set free, through Jesus, we have forgiveness, through Jesus, we are redeemed.
This new covenant could come about only through a better sacrifice, something far superior to animals. The author begins by using an illustration of the legal customs of the day.
He uses the example of a will because the Greek word for covenant could also mean will. It was a contract that became valid only when someone died, Hebrews 9:16-17.
The Sinai covenant also involved death, the death of animals, Hebrews 9:18-20 / Exodus 24:5-8. The Law of Moses required blood in its rituals of cleansing, Hebrews 9:21-22. Obviously, drops of blood do not make anything physically clean.
Lenski, in his commentary, says the following.
‘Since there was so much use of blood in connection with the Mosaic testament and all that pertained to that testament, how can any of the readers find fault with Christ’s death and blood in connection with the New Testament? They should do the very opposite: appreciate the fact that Christ’s death and blood are infinitely more precious than all the Mosaic sacrifices.’
What the Israelites needed was a spiritual cleansing, an elimination of spiritual defilement, imperfection, sin, guilt and anything that separated them from God. They needed forgiveness.
Physical blood cannot change spiritual realities, and animal sacrifices cannot eliminate sin, Hebrews 10:4, but the old covenant nevertheless prescribed animal sacrifices for forgiveness, Hebrews 9:22. Just as the tabernacle itself pictured a heavenly reality, these animal sacrifices pictured a death that would be effective in removing sin.
In Leviticus 16:16, we see a direct link with Hebrews 9:23. The question is, what are the heavenly things? And why should they require purifying being in heaven?
Hebrews 9 to the Tabernacle and the animal sacrifices which were offered according to the Mosaic Law. I might say, in passing, that it is worth noting that all the illustrations used by the writer of this letter, as he deals with the subject of Worship, are based on the Tabernacle system and not on the Temple. This is because of the following.
1. Whilst the Tabernacle was built by Moses in obedience to the direct will, plan and command of God Himself, the Temple was built according to the plan of David, under the permissive will of God.
2. A tabernacle, a moveable structure, was more appropriate to the needs of a pilgrim people than was a temple. The replacement of the Tabernacle with the more permanent Temple indicated that Israel had lost sight of its pilgrim character.
In Hebrews 9:1-10, the writer introduces a discussion of things with which his readers would undoubtedly be familiar; namely, the furnishings of the Tabernacle and the sacrifices that were offered in it.
He is careful, however, that everything included in worship offered according to the Covenant enacted at Sinai was merely preparatory and represented or portrayed something to come later, which would accomplish what had been impossible to achieve under the Mosaic system.
The frequent references to blood are significant. That word is mentioned twelve times in this chapter alone. The reason for this is given by the writer when he states that under the Law, ‘everything is purified by blood, and without the shedding of blood there is no remission of sins’, Hebrews 9:22.
It is this reference to ‘purification’ that is the crux of the question which we are to consider. We have no difficulty in following the writer, reasoning when he refers to the purification, or cleansing of the Tabernacle and everything and everyone connected with it, because we recognise that this cleansing was necessary for the purpose of sanctification. This was the way in which people and things were made fit for the service of God.
It is here, however, that we are reminded of the vast difference between what was affected by the blood offered in the tabernacle by the Aaronic high priest, and that which was offered by the High Priest who was ‘after the style of Melchizedek’, the Lord Jesus.
The tabernacle and the High Priest who served in it, along with the sacrifices he offered, were only copies of the ‘true’ or ‘real’ Sanctuary, which is Heaven itself and of the True High Priest who offered blood which really took sin away.
The word ‘copies’ is the word ‘hupodeigmata’ and means that they were imperfect representations of the real. As symbols, or types, they conveyed a sense of the ‘true’, but what they were and what they accomplished fell far short of the reality.
The meaning of the passage, therefore, is that under the Mosaic system, God was willing to allow the high priest to enter the Holy of Holies and approach Him on behalf of the people, as he bore the blood of an animal sacrifice, which was, in itself, a confession of their guilt before Him.
But Heaven itself, the true Holy of Holies, could not be entered on that basis. A better sacrifice was required. That better, effective sacrifice was that of the blood of Christ Himself.
We need not see a difficulty in the use of ‘sacrifices’ in Hebrews 9:23, and ‘sacrifice’ in Hebrews 9:26, because the word ‘sacrifices’, relates to those that were offered on the Day of Atonement, which is the occasion referred to in Hebrews 9:6, whilst the ‘sacrifice’ mentioned in Hebrews 9:26, is the one true act of atonement, accomplished by the shedding of the blood of Christ.
The writer implies that the use of animal blood served an important purpose as a means of ritual cleansing. In Hebrews 9:13, we are told that such sacrifices were effective in purifying the flesh, and Hebrews 9:22 states that ‘almost everything’ was ‘purified with blood’.
But such sacrifices were ineffective in the infinitely more important matter of the cleansing of the heart and conscience. This is stated in Hebrews 9:9, where we read that they were sacrifices, ‘which cannot perfect the conscience of the worshipper.’
What we see here, therefore, is a reference to the contrast between the physical (bodily) cleansing, for which the Tabernacle and the animal sacrifices were sufficient and the spiritual cleansing, that of the conscience, or the spiritual side of Man’s being, which needed the ‘better sacrifice’.
The writer states that the ‘heavenly’ or ‘spiritual things’ are only cleansed by the sacrifice of Christ Himself. Hebrews 9:13-14 appears to me to provide the answer to our question.
The earthly tabernacle had to be ritually purified by animal sacrifices, but the heavenly holy place required a far better sacrifice, Hebrews 9:23. The spiritual barrier between God and humans required a spiritual sacrifice, someone with a perfect conscience, totally without sin.
Jesus was not dealing with a physical, symbolic copy, Hebrews 9:24. He was not working with external rituals. Rather, He was dealing with the real spiritual problem, and He did His work in heaven. It was a better place and a better sacrifice.
Humans are both matter and spirit; Christ’s work was both physical and spiritual. He became fully human, mortal and physical, in order to redeem humans.
But His redemption had to be on the spiritual level as well, a conscience untainted by sin, a life willingly offered on behalf of others, a being worthy of entering heaven itself to intercede for humans. He offered himself, both body and spirit.
Jesus Christ now appears for us in heaven to help us, Hebrews 9:24. He is the God-man who bridges the gap between God and humans. His work is fully effective, for all time.
Once was enough, unlike the work of the Levitical priests, who had to repeat the same rituals over and over again, Hebrews 9:25. By this, the Holy Spirit was showing that their work was not effective. True cleansing was possible only through a better sacrifice, a better priest, and a better covenant.
Jesus did not go to heaven to perform endless rituals. He is not copying the old covenant, because the old covenant had only temporary substitutes, Hebrews 9:25.
Jesus does not have to suffer forever to rescue us from sin, Hebrews 9:26. He gave himself once, and that was enough. Notice “He has appeared once for all.” When? “At the end of the ages.” Why? “To do away with sin by the sacrifice of Himself,” Hebrews 9:26.
Even one thousand nine hundred and fifty years ago, believers were living in the “end of the ages”, “in these last days,” Hebrews 1:2. The old era was fading away, and a new age had begun with Jesus Christ. The spiritual world was radically different. The sacrifice of all time had been given.
But the story is not yet done, just as ordinary humans appear once, and then will appear again in the judgment, so also with Christ. Each person dies for his or her own sins, but Jesus died for others, Isaiah 53:4-6. Each person will face the judgment for his or her sins, but Jesus will be the Judge.
I am sure everyone would agree that Hebrews 9:27 is the general rule for all of mankind: people will die once and then face judgment. But were there any exceptions to this general rule?
The answer is yes, the exceptions to this general rule were Enoch, Genesis 5:22-24 / Hebrews 11:5, and Elijah, 2 Kings 2:11, as both men did not die but went to heaven.
Are people going to believe and teach that people will no longer die, like Enoch and Elijah, but will go straight to heaven based on these two exceptions to the rule? Surely no one would suggest such a thing.
Then why do people believe and teach the exception rule concerning salvation? People speak about being saved by faith alone, and there is no need for baptism. They point to the thief of the cross and ignore the general rules for salvation? The general rules always outweigh the exceptions.
Jesus death took away the sins of all who believe in Him, and when He appears again, He will not be bringing their sins against them, Romans 8:1-2 / Hebrews 10:17. Rather, He will be bringing eternal salvation for all who trust in Him, Hebrews 9:28.