THE EARTHLY SANCTUARY
Now the first covenant had regulations for worship and also an earthly sanctuary. Hebrews 9:1
In the previous chapter we saw that the earthly sanctuary or tabernacle was actually “a copy and shadow of what is in heaven” (8:5). We also saw that Moses made everything exactly as it was shown to him by God (8:5). There could be no variations or improvisations because the tabernacle was to be a picture of our salvation. As the last-century writer C. W. Slemming says, “The whole tabernacle is stamped with the Cross.” 1 George Guthrie also remarks about this: “The path of the priests from the outer court to the inner sanctuary paints a picture of movement toward God.” 2 Indeed, it is a beautiful picture of our spiritual progress in Christ.
We probably need to stop for a few moments here just to try and appreciate the tabernacle. It is like a little picture of heavenly things handed down to earth. The tabernacle pattern is very precise and intricate. Everything regarding it tells us something about heavenly secrets so it is possible that we could spend endless hours and even months studying the tabernacle and we would still not understand all of its mysteries.
Years ago, I knew a traveling minister who tried to preach only on the tabernacle. He remarked that when he failed to do so his whole life and family somehow got out of order. This may be carrying things to extremes but it does illustrate just how special this subject is. It is very likely that this is the most important structure ever seen by humankind. Indeed, in the Jewish writing Bereshith Rabba, it is said of the tabernacle: “All his world is placed there.” The early Jewish writer Philo says much the same thing.3 Dr. David deSilva of Ashland Theological Seminary mentions how the ancient historian Josephus (Ant. 3.7.7.) writes that the Tabernacle was “made in a way of imitation and representation of the universe.” 4
Let us quickly describe this structure which is found in Exodus, chapters 25-27; 30; 36-40. The outer court was approximately 75 x 150 feet in size (22.86 x 45.72 m.) and was enclosed with a white linen fence seven feet high (2.13 m.). This white linen fence no doubt represents holiness, purity and separation from the world. The fence posts were mounted in bronze which usually represents judgment in the Bible. We note how all the furniture in the outer court was of bronze. The posts also had silver bands for connections and silver usually represents redemption. Inside this court, and just beyond the opening, stood the bronze altar. It was the largest piece of furnishing and its measurements were 7.5 (2.28 m.) x 7.5 feet x 4.5 feet high (1.37 m.). We need to get the picture that this altar was usually burning with the flesh of Israel’s sacrifices.
After the altar, and in front of the tabernacle, was a bronze laver or washing bowl for cleansing the priests’ hands and feet. Its size and appearance are not given to us. Interestingly, the Moslems still have a large fountain on the Temple Mount for cleansing themselves in a similar way before they enter their nearby mosques.
If we try to describe the outer court spiritually, we might compare it to the sacred enclosure of the church or of Christianity in general. As we have indicated before, it is possible for people to enter the church enclosure and still never become committed to Christ. The brazen altar speaks of this commitment or the offering up of ourselves in a similar way that Christ offered up himself. It is recorded in all the synoptic gospels: “Then Jesus said to his disciples, ‘Whoever wants to be my disciple must deny themselves and take up their cross and follow me’” (Mt. 16:24). So, the brazen altar is a picture not only of Jesus’ cross but of the one he has designed especially for each of us. “The position of the altar just within the gate is easily accessible, unavoidable, and unmistakable to the truly penitent inquirer.” 5
Spiritually speaking, after we take up our cross and follow Jesus we come to the laver, that bronze wash bowl for the hands and feet of God’s priests. In this pattern it is clear that we do not clean ourselves up to meet God but rather we offer up our lives wholly to Christ; we partake of his eternal sacrifice; and once that is done on the altar the process of sanctification begins immediately. Slemming remarks: “The laver was for those for whom atonement had been made.” 6 The Lord did say to Peter, “…Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you” (Jn. 13:10).
The laver (bronze basin and stand) was made from the bronze mirrors of the ministering women (Exo. 38:8). Apparently they had found another way to make themselves beautiful through their constant devotion and service to God. This vessel was filled with water for the ritual washing of God’s priests. Undoubtedly the bronze mirrors with which this altar was made are representative of God’s word in which we see ourselves as we really appear (Jam. 1:23). This vessel probably represents sanctification, which is both an initial gift and a continuing process in our lives. We see in scripture, that after being washed with the blood of Jesus, the word of God sanctifies us continually (Jn. 17:17; Acts 20:32). We are also sanctified by the Holy Spirit working within us daily (1 Pet. 1:2). This laver may also give us a picture of Christian baptism.
“A tabernacle was set up. In its first room were the lampstand, the table and the consecrated bread; this was called the Holy Place” (9:2). Now let us look at the tabernacle itself.7 The tabernacle was a walled structure 15 x 45 feet in size (4.57 x 13.71 m.). It was divided into two sections, the former being the Holy Place and the latter part being the Holy of Holies, with itself a measurement of 15 x 15 feet (4.57 x 4.57 m.). It was separated from Holy Place by a heavy veil about a hand-width in thickness. This whole walled structure was completely covered on top by several layers of different colored tent materials of which our author here does not speak. Its walls were made of acacia boards that were fitted closely together. The boards were 2.25 feet wide (.68 m.) each. They were covered with gold and had bases of silver. We need to mention that every wooden item which was part of this holy structure was covered with gold.
When one entered into this Holy Place the golden candle stick or menorah came immediately into view to the front and left. Unlike other items of furniture that were made of wood and covered with gold, this item was of solid gold. In fact, it was hammered out of a single piece of pure gold. The menorah had a central branch plus three branches on each side totaling seven. This lamp was the only source of light in the Holy Place.
On the right side and toward the front stood the table for consecrated bread. This table like the boards in the walls was also made of acacia wood and covered with gold. It was 3 feet long (.91 m.), 1.5 feet wide (.45 m.) and 2.25 feet high (.68 m.). On top of this table were the twelve loaves of bread laid out fresh every Sabbath. This bread has been called “showbread” but in Hebrew it is known as the “bread of the faces” or the “bread of the presence.”
THE MOST HOLY PLACE
Behind the second curtain was a room called the Most Holy Place, Hebrews 9:3
The Most Holy Place or the Holy of Holies was a perfect cube measuring 15 x 15 x 15 feet. This place was so holy that none could enter it but the high priest and that only once each year on the Day of Atonement. It was the awesome place where the atoning blood for Israel was sprinkled. It was the place where God met Israel and forgave her sins. In a sense it was the footstool for the Most High God. In this room all was covered with gold, which represented the holy, divine nature of God.
Our author continues to describe this most holy abode, “which had the golden altar of incense and the gold-covered ark of the covenant. This ark contained the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant” (9:4). In this verse we are immediately faced with a problem, in that the altar of incense (Gk. thymiaterion) did not normally belong in the Holy of Holies but in the Holy Place just outside the veil (Exo. 30:6; Lev. 16:12). This small item of furniture was 1.5 feet (.45 m.) x 1.5 feet x 3 feet high (.91 m.). Like the table for the bread it was also made of acacia wood and covered with gold. Here the precious incense was burned twice each day at the time of sacrifice. Coals for incense were taken from this altar by the high priest when he entered the Most Holy Place on the Day of Atonement.
But why does our author place this small altar in the Holy of Holies? Bruce points out how scripture does seem to connect this altar with the inner sanctuary in Solomon’s time (1 Ki. 6:22), and also how the word thymiaterion in the Septuagint always has the meaning of “censer” and never the meaning of “incense-altar.” Still he holds that the proper translation here should be “incense altar” and not “censer.” 8 Other scholars such as Wuest, Fausset, and Pett, feel that a golden censer was used on the Day of Atonement and that it is somehow related to the golden Altar of Incense.9 In the Jewish Mishnah (Yoma 5:3) it is also mentioned that the high priest brought the censer out of the Holy of Holies and placed it on a golden stand in the Holy Place. With all this in mind we must conclude that there is a very close spiritual connection between the Altar of Incense and the Holy of Holies. Spiritually, the pure worship of the Holy Place continues into the Holy of Holies.
In the Exodus account it is clear that originally there was only one item of furniture in the Holy of Holies and that was the golden Ark of the Covenant (kibboton). It was made of acacia wood and covered with gold inside and out. It was in the configuration of a chest with a golden lid called the “mercy seat.” The Ark was 3.75 feet (1.14 m.) in length, 2.25 feet (.68 m.) in width, and 2.25 feet (.68 m.) in height.
The mysterious Ark of the Covenant has been the plot of many films and works of fiction over the years. However in Jeremiah 3:16, the prophet seems to caution us about our fancies concerning it. The Ark disappeared at the time of the Babylonian captivity and has not been seen since. We can say without hesitation that the Ark of the Covenant was not only the most important item of furniture in the tabernacle, but it is undoubtedly the most important item of furniture ever to appear on this earth.
Our author points out that the Ark had certain contents. These were “the gold jar of manna, Aaron’s staff that budded, and the stone tablets of the covenant.” The gold jar filled with manna was a testimony to the faithfulness of God’s provision in the wilderness (Exo. 16:32). Aaron’s staff that budded and produced almonds remained as a testimony to God’s choice of Aaron and his line as the high priesthood of Israel (Num. 17:1-11).
Unfortunately, in later times the manna and the staff both disappeared from the ark. Vincent mentions that these items may never have actually been in the Ark but that they may have only been placed before it (Exo. 16:34). Nevertheless later in Israel’s history (1 Ki. 8:9) there was nothing in the Ark but the two tables of stone.10 As the centuries passed and especially after the Babylonian captivity the Ark itself had disappeared. When the Roman ruler Pompey forced his way into the Holy of Holies in 63 BC he was surprised to find the room completely empty.11
“Above the ark were the cherubim of the Glory, overshadowing the atonement cover. But we cannot discuss these things in detail now.” (9:5). The cover for the Ark, with the same length and width as the Ark itself, was of pure gold. It was this lid that was of utmost importance for it became the Mercy Seat (Gk. hilasterion) where the atonement blood was sprinkled. It was the place where the Almighty and Holy God met with Israel (Exo. 25:22). On top of the cover, and with one at each end, were two cherubim made of hammered gold, with wings spread upward overshadowing the cover. The high priest of Israel was the only person ever allowed to view the Ark and cherubim once they were in place. What an awesome sight it must have been even if it was partially covered with the smoke of incense. Also the Holy of Holies had no light except that of the priest’s burning coals and the shekinah or glory of God.
Now, what can we make of the Tabernacle spiritually speaking? Regarding the furniture, the wood covered with gold— this clearly represents the two natures of the Redeemer. The boards covered with gold in the building itself may not just represent Christ but also his redeemed community of believers, or the church. These boards are made of acacia wood, which is in fact a scrawny desert wood. Then they are covered with gold and next closely bound together by sockets of silver, which represents redemption. All this tells us how our experience of God is always in relation to other believers, and is always a holy relationship.
The menorah made of solid gold is surely a picture of Jesus and him alone, the one who is the light of the world. In John 8:12 Jesus says, “…I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.”
The table holding the bread of the presence again represents Christ and his perfect provision for Israel and for the church. Jesus says in John 6:51: “I am the living bread that came down from heaven. Whoever eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world.” In the tabernacle a thick veil or curtain separated the Holy Place from the Holy of Holies. This veil is another picture of our Lord. Jesus through his crucified and resurrected body made a way for us to enter into God’s presence. In Hebrews 10:20, it is called “…a new and living way opened for us through the curtain, that is, his body…”
EARTHLY AND HEAVENLY PATTERNS OF WORSHIP
When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry. Hebrews 9:6
The Holy Place was where the regular priesthood ministered. They trimmed the lamps, put out new bread every Sabbath and burned incense twice daily (Exo. 30:7-8). Yet, they did not dare enter behind the veil into the Holy of Holies.
Their work was a partial picture of the spiritual ministry that is now opened to all Christians. We are called “priests of God” as the scripture says: “You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet. 2:5). Normal Israelites of old could not even enter into the Holy Place much less the Holy of Holies, but we through Christ can enter into both and abide there as we so desire. We can bask in the supernatural light of God, or feast on the heavenly bread, or offer up the pure incense to God through prayer as David did. He said: “May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice” (Psa. 141:2).
Today, unlike in biblical times, God’s regular priests are invited and even encouraged to go into the Holy of Holies and stay there as long as they wish. They have the awesome privilege of worshipping the Holy God in Spirit and in truth (Jn. 4:23). The eternal atonement has been made with Jesus’ blood and that makes it all possible. Entry into the Holy of Holies and into heavenly places themselves is no longer a matter of grave danger for mortals. The medieval hymn O Come, O Come, Emmanuel, translated from Latin by John Neal in 1851, well expresses what we are saying here:
O come, Thou Key of David, come,
And open wide our heavenly home;
Make safe the way that leads on high,
And close the path to misery.
Thus we can see that “the tabernacle worship, with all the provisions of bread, incense, offerings— even the ornate building itself with its altars— was all a kind of religious play. It was meant to teach the people what was going on in their inner life and what was still needed to truly free them from sin’s burden and give them unfettered and continuing access to the Living God.” 12
“But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance” (9:7). The high priest alone could enter the inner room or the Holy of Holies and he could do so only on one day each year, the great Day of Atonement. On this day he entered at least three times and he did not enter without blood. We should also note that his entrance was not for fellowship with God but to make atonement for himself and for all Israel.13 He prayed there for himself and for Israel but as the Mishnah says “He did not prolong his prayer lest he put Israel in terror.” 14
The ancient sages of the Mishnah describe the high priest’s visit further saying that every one of his acts was strictly enumerated and according to the prescribed order— if one act was done [out of order] before another act, it is as if it was not done at all.” 15
The sages record for us what the prayer of the high priest was as he brought his own sins to God on this holy day:
O God, I have committed iniquity, transgressed, and sinned before thee, I and my house. O God, forgive the iniquities and transgressions and sins which I have committed and transgressed and sinned before thee, I and my house, as it is written in the Law of thy servant Moses, “For on this day shall atonement be made for you to cleanse you; from all our sins shall ye be clean before the Lord.” 16
Today as believers we are invited into this Most Holy Place. Our privilege is to fellowship with the Living God, to stand in awe before him, and to worship him. Our purpose is not to gain forgiveness because our sins are already forgiven through the blood of Jesus. That fact alone should put us into an attitude of praise forever. Clearly the highest pursuit on earth is to enter the Holy of Holies with Jesus and exult in the pure worship of our dear Lord and Savior. Dave Browning expressed it well with his beautiful lyrics in the worship song, Take Me In. He asks to be taken through the outer courts, through the crowds of people and priests, and into the Holy Place. Then he asks to be taken into the Holy of Holies by the blood of the Lamb. (see: http://www.youtube.com/watch?v=hqAfQ_mYJvU&feature=related)
The author now brings forth the application he has longed to make: “The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still functioning” (9:8). The first tabernacle was a picture, type, pattern and shadow. Again it was virtual reality. Who wants virtual reality when a person can have reality?
Donald Guthrie points out here that the words “still functioning or still standing” (Gk. echouses stasin) are significant and should be translated “has standing,” which is related to status and not necessarily to longevity.17 Milligan adds that the idea of “tabernacle” used in this section is being presented symbolically and that it includes the whole system of Jewish worship.18
AN ILLUSTRATION FOR US
This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. Hebrews 9:9
As we have seen repeatedly the tabernacle and its order of worship was an illustration, a type, a pattern, shadow and lesson for us. The word for “illustration” is actually the Greek word parabolh from which we get our “parable.” The same Greek word is used in Luke 8:9 in regards to the parable of the sower and the seed.
The real difficulty with the tabernacle and later with the temple was that all the gifts, sacrifices and ceremonies could not really solve the sin problem or clear the evil conscience. It certainly was not that they were in vain or useless. They were commanded by God and those who faithfully acknowledged and held to these patterns were assured of ultimate forgiveness. As we will soon see, that ultimate forgiveness and cleansing could only come with the later death and resurrection of Jesus the true Lamb of God. The many ceremonies and offerings had to do with ceremonial purity and they did not touch the area of moral purity.19 Our author will show in the next chapter that the very fact that these sacrifices had to be repeated over and over was evidence of their incompleteness and ineffectiveness.
“They are only a matter of food and drink and various ceremonial washings— external regulations applying until the time of the new order” (9:10). Food, drink, ritual washings are all outward things and therefore things related to the carnal. These Hebrew Christians were being drawn once more into these outward areas of Judaism but the writer reminds both them and us that these areas are not to be spiritual concerns for us. The Apostle Paul sums it up in Romans 14:17: “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit…”
With Jesus, the time of the “new order” had come. The old things, including types, shadows, patterns and even ordinances had passed away (been fulfilled). The expression “new order” (Gk. diorthosis) has to do with restoring something to its original or natural condition. The picture is that of restoring a limb which was broken or misshapen.20 As Bruce sums it up well with his statement: “The coming of Christ involved a complete reshaping of the structure of Israel’s religion.” 21
THE CLEANSING BLOOD OF CHRIST
But when Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation. Hebrews 9:11
Our writer may have realized that the temple with all its beauty and significance would soon be destroyed but he knew that the heavenly realities would continue forever.22 As the Apostle Paul says: “…For what is seen is temporary, but what is unseen is eternal” (2 Cor. 4:18). Christ did not come to minister in the tabernacle or temple of the old order but he came to minister in the real or more perfect tabernacle in the heavens themselves. We see from this verse that these new heavenly realities are “already here.” In a very real sense the kingdom of God has come and is already within us as believers (Lk. 17:21).
This was in essence what the Lord had said to the Samaritan woman, that she would no longer have to go up to Jerusalem to worship but could presently worship in spirit and in truth (Jn. 4:23-24). Jesus had later spoken of a time when the natural temple at Jerusalem would be replaced and a “temple without hands” would appear (Mk. 14:58; cf. Jn. 2:19-22). 23 As we have seen before in Hebrews 3:6, and as we will also see later, this new house or temple is made up of Christ living in the midst of his people. We have seen how they are the gold-covered boards that make up even the Holy of Holies (cf. 1 Cor. 3:16).
Let us continue to think of what is “already here” and the spiritual realities we have available to us today. Stedman comments about this passage saying: “All of this strongly suggests that what Moses saw on the mountain was the human person as we are meant to be, the dwelling place of God— the Holy of Holies. John tells us in Revelation, ‘Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. [Rev. 21:3]’” 24
The idea that Christ has passed through the perfect tabernacle in his ministry may well be based on the picture of how the priests of old passed from curtain to curtain into the Most Holy Place. However, Christ was not passing through the natural veils but through the spiritual veils into the heavens themselves.25
“He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption” (9:12). We have seen how the blood of goats and calves was but a mere type of the real thing, which would be the blood of the Messiah. It is beyond us to know just how this blood affected redemption in the heavenly realms. We cannot just think in literal terms of Jesus presenting a cup of his blood to the Father. In fact, Bruce says of this: “Our author deliberately avoids saying that Christ carried his own blood into the heavenly sanctuary.” 26 We do not know how it happened, but all we know is that it did happen and that the blood of Jesus secured for us eternal redemption in the Most Holy Place of Heaven itself.
The Greek word for “eternal redemption” (lytrosin) is found in Luke 1:68 and 2:38 and comes from the root meaning “to ransom.” 27 It is never stated in scripture to whom the ransom is paid. It was certainly not paid to Satan. Generally, it is assumed that the ransom is only due to God himself.
“The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean” (9:13). In addition to the blood of goats, bulls, and the usual sacrifices the author here mentions the quaint offering of the red heifer. This ritual is detailed for us in Numbers chapter 19, but this is the only place that the New Testament speaks of it.28 It was an offering that had to do with the defilement of dead things. In Old Testament times if someone touched a corpse, a bone or even a grave of a dead person they became ritually defiled. I have always wondered just how much these ancient biblical customs have affected our thinking today. I can remember as a very small child my mother would always caution me about stepping on someone’s grave when we would go to a cemetery. In Old Testament times such an act would call for the water of separation which was made with the ashes of the offered red heifer.
This offering was considerably different from most offerings in that it provided a supply of cleansing for the future. To obtain this supply the priest sacrificed a red heifer and after the traditional blood was sprinkled the carcass was burned completely along with cedar wood, hyssop and scarlet wool. The ashes were then collected and distributed to those in need. It appears that some ashes could be placed in a container and fresh water could be mixed with them. The supply could be kept in store for anyone who became defiled. A good example of this is seen in John 2:6, where Jesus used six of the stone purification jars, had them filled with water and then turned the water into wine for a very needy couple’s wedding celebration. Stone containers were often used in Jesus’ time since it was considered that they were vessels that could not be contaminated by their contents.
“In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works. We need therefore a continual application of the antitypical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living communion with God in the heavenly holy place.” 29 We do not always realize how, for instance, our contact with dead works defiles an assembly. It drives away the Holy Spirit and leaves everyone in bondage. One dead work that has defiled many is the church is the dead work of legalism. Paul warns about it “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (Gal. 5:1).
“How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!” (9:14). If the blood of sacrificed animals could bring about an outward ceremonial cleansing, how much more then can the blood of Christ cleanse us inwardly and purify our consciences. Here we are facing the most serious problem with the human race— the problem of sin. The only solution for sin is the shedding of blood which was pictured in types, shadows and patterns for us over the hundreds and thousands of years. It is also prominently pictured in the Bible, especially in the New Testament.
Unfortunately for us in our generation atoning blood has been deemphasized and has almost become a taboo subject. Our worldly philosophers have taught us that we are all OK and that our feeling of guilt is some sort of bondage brought upon us by religion. Thus, “the concept of sacrifice, especially blood sacrifice, has been deemed such a primitive idea as to be completely irreconcilable to modern thinking.” 30 Our heads have been filled with nonsense regarding sin, guilt and conscience. George Guthrie remarks: “The contemporary person sets the standards of morality, picking and choosing ideas that will be included in the moral system. Popular choices might include, ‘tolerance is right, exclusivity is wrong, free choice is right, restrictions are wrong….’” 31
Today we are poorly equipped to understand things like sin, guilt, and an evil conscience. Because we have no understanding of these things we are also poorly equipped to understand the need for atonement, and the need of the shedding of Jesus’ blood for our sins.
That leaves us with two kinds of people in the world as Blaise Pascal the seventeenth century scientist and theologian says: “the righteous who think they are sinners and the sinners who think they are righteous.” 32
MEDIATOR OF A NEW COVENANT
For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance— now that he has died as a ransom to set them free from the sins committed under the first covenant. Hebrews 9:15
Here we have the full-blown introduction to the idea of a New Covenant. Utley calls this rather shocking terminology and he notes that it is found in the Old Testament only in Jeremiah 31:31-34. 33 Of course we see it fairly often in the New Testament. We have already encountered it in Hebrews 8:8 &13. We see it in the gospels as Christ institutes the New Covenant in the Lord’s Supper (Lk. 22:20) and it is mentioned by Paul in 1 Corinthians 11:25 and 2 Corinthians 3:6.
In the ancient Hebrew of Jeremiah 31 and in Modern Hebrew today the word for “New Covenant” is “Be-rit Ha-da-sha.” The Hebrew Be-rit (covenant) refers us back through the ages to the ancient understandings of blood covenants where animals were cut into pieces as a communal offering and the makers of covenant literally walked between the bloody parts. Even today in the circumcision of very young Hebrew males the idea of blood covenant continues. The bloody circumcision process is still referred to as the
Be-rit.
The translation of the Greek word “mediator” (mesites) conveys the idea of a person who intervenes between two others in order to make peace or to form a covenant.34 So we see a rather complicated picture here where the mediator himself also becomes the offering. Once again we see a form of the word “redemption” (Gk. apolutrosin) used in 9:12. This is a fairly common term of our salvation and is seen in several other places like in Romans 8:23, Ephesians 1:7 and Colossians 1:14. It conveys the idea of “one being ransomed,” “set free,” “delivered,” or “released.” Since the one who has died has made an eternal sacrifice we are brought into an eternal redemption, salvation and inheritance.
Barclay points out here that the writer now has a tremendous thought in saying that the sacrifice of Christ is retroactive. Not only is it effective for our sins today but it is effective for the sins of faithful people who lived centuries ago under the Old Covenant.35 The author has hinted at this before and we will see it developed later. He has already said that the old sacrifices only dealt with outward things like ritual purity and could not enter into the area of inward moral purity. We see this great thought also dealt with in Romans 3:25 by Paul. He says that God overlooked the sins of Israel in his forbearance and left them unpunished until the Messiah could come and receive the punishment for them.
These Old Testament faithful were waiting on the Messiah and all their offerings were but pictures of him. Guzik says of this: “Every sacrifice for sin made in faith under the Mosaic command was an IOU cashed in at the cross.” 36 Coffman adds concerning this important subject: “The author shows here that Christ made an atoning death for the forgiveness of the sins under the old order, thus actually accomplishing their forgiveness, a thing which the old law could not achieve.” 37
“In the case of a will, it is necessary to prove the death of the one who made it,” (9:16). Here we have a problem reflected that has not gone away or been totally resolved over the centuries. The problem is that the Greek word for “will” or “covenant” (diatheke) was uniformly used in New Testament times for a “will” or “last will and testament.” It was not used for an agreement, and yet that was the primary meaning of Be-rit, the Hebrew word for “covenant” in the Old Testament. However, in the Septuagint we see in Jeremiah 31:31, that the Greek diatheke is used for the New Covenant and translates the Hebrew word Be-rit. Pett elaborates on this problem saying: “God’s covenant (diatheke) with his people, was like a will in that it was that of a benefactor to a beneficiary and was initiated solely by God.” He points out that “the New Covenant is not only a covenant but a covenant-will which was to be brought into force through death.” 38 In order to bring this covenant-will into effect the death of God’s Son was thus required.
We see how complicated this problem can be regarding Jesus. “He is testator and executor in one, surety and mediator alike…But all analogies from ordinary life must be defective when they are applied to him who rose from the dead.” 39
The author of Hebrews adds: “because a will is in force only when somebody has died; it never takes effect while the one who made it is living. This is why even the first covenant was not put into effect without blood” (9:17-18). We see the author switching freely from the idea of will in the New Testament to the idea of covenant in the Old Testament and he does seem to be combining them both. We note that in the Old Testament blood was vital. It is said that “virtually every part of the sacrificial system under the Law of Moses was touched by blood in some way or another.” 40 Without blood there was no remission of sins (cf. 9:22) and this fact should serve as a wake-up call to our bloodless religiosity of the present day.
“When Moses had proclaimed every commandment of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people” (9:19). The author seems to be combining two passages from the Old Testament here. It is thought by some that he is combining Exodus 24:1-8 with Leviticus 14:6-7. The former passage had to do with the dedication of the altar and the people while the later concerned the cleansing of lepers.41 Also, in the Exodus account we do not have any specific mentioning of the scroll being sprinkled.
We need to get the picture here. The people of old were a blood-sprinkled people. There were spots of blood on the people, the tabernacle, the altar, and on everything else that had to do with their religion. Even the magnificent clothing of the priests was spotted and stained with blood (Exo. 29:21). God had said of the Israelites in Egypt, “…when I see the blood, I will pass over you” (Exo. 12:13). Today we need to remember that God is not looking for our good works or for anything else except the blood. The shed and sprinkled blood of Christ when applied to our hearts is the all-sufficient remedy for sin and will provide us a sure entry into God’s everlasting kingdom (cf. 1 Pet. 1:2). Nothing else will do.
Here we see the blood sprinkled by means of the hyssop plant. Hyssop (hyssopus Gk. and ezov Heb.) was first seen and used to splatter the blood upon the houses during the original Passover. It was used for ceremonial cleansing purposes as seen in Leviticus chapter 14 and Numbers 19. Also, it was a stalk of hyssop that was used to lift the sponge to the lips of Jesus as he hung on the cross bringing about our cleansing (Jn. 19:29).
“He said, ‘This is the blood of the covenant, which God has commanded you to keep’” (9:20). Perhaps long-ago David sensed the necessity of the sprinkled blood. He said “Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow” (Psa. 51:7). Just prior to his death on the cross our Lord sealed the covenant with his disciples as he offered them the last supper. The cup was then and now the token of his New Covenant made with us who believe him and accept it. On that night he said: “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Mt. 26:28).
“In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies” (9:21). Obviously, the tabernacle was not erected at the time of the original blood sprinkling mentioned here. We do not have the sprinkling of the tabernacle recorded any other place in scripture, but from what we have seen so far it was surely sprinkled with blood like everything else. We do have the testimony of the first century historian, Josephus. He tells us that the whole tabernacle with all its furnishings was sprinkled with blood (Ant. 3.8.6).42
EVERYTHING CLEANSED BY BLOOD
In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness. Hebrews 9:22
The general rule of the Bible is that there is no cleansing without blood. Because God is a very merciful God and because he has compassion on the poor (Psa. 68:10), there was an exception made in the offerings for sin. In Leviticus 5:11-13, the very poor person who could not afford two doves or pigeons could bring some fine flour (about 4 pints) as a sin offering.43 In addition there was the water of purification that could be poured over a person defiled by dead things. However, we must remember that this purification originated with the shedding of the red heifer’s blood (Num. 19:2-10).
On one occasion the rebellious people were spared when Aaron ran through the crowd with his burning censer (Num. 16:46-48). On some occasions lighter ceremonial cleansing could be attained by a person simply bathing in water (Lev. 15:5; 16:26-28; 22:6).
Regarding inanimate articles of gold and other metals they could be cleansed by water and by fire (Num. 31:22-24). Today in Israel, kitchen utensils of all kinds are ritually cleansed for Passover by boiling them in water. This community event in Israel usually happens just outside the local synagogue.
As we have said before, without blood there is no forgiveness. This is a cardinal biblical principle and one of utmost importance. Those who do not understand it will surely forfeit their chance for eternal salvation. In Leviticus 17:11, we read of the importance of blood: “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” Since the blood of animals was only a mere type, we now look to the shed blood of Jesus the Son of God as our sole and eternal atonement.
CHRIST ENTERED HEAVEN ITSELF
It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these.” Hebrews 9:23.
The earthly copies could receive some ritual purging through the blood of animals. But as we have seen, such ritual offerings could do nothing to rid humankind of sin’s guilt. This could be dealt with only in the spiritual realm or the heavenly realms as we see here. Our relationship with God is a spiritual and heavenly thing and only the shed blood of Jesus can make things right and allow our entrance into the heavenly kingdom. Thus, “by entering heaven, the crucified Savior transferred from an earthly, localized realm into a spiritual universal sphere the benefits of his passion.” 44
Many writers have taken note of this passage and have wondered what else is involved in the purification of heavenly things. We have no answers given us in this passage so we are left to our imaginations. There are a few hints in scripture that might have some bearing on this question. In Job 1:6, we do see Satan presenting himself to God along with other heavenly beings. Ostensibly, he is there because of the fall of human beings in the Garden and his work seems to be that of accuser of humankind. We have no idea in what part of the heavenly realms he is allowed to visit. The Bible does generally see him and his angels as occupying the lowest degree of the heavens. Also in Job we have the curious statement of fact: “…if even the heavens are not pure in his eyes, how much less mortals, who are vile and corrupt, who drink up evil like water!” (Job 15:15-16).
In Ephesians 6:12, we see that our struggle is against “…the spiritual forces of evil in the heavenly realms.” So obviously there is some degree of the heavenly or spiritual realms where Satan and his hosts dwell and have freedom to operate. We also know from scripture that there was once a great rebellion in heaven among God’s angels (Gen. 6:1-4). We see in Revelation 12:10-11, that the blood of Christ has a lot to do with the heavenly places being purged of Satan and his evil angels. In this passage we are told that they will be overcome by the blood of the Lamb and will be cast down to earth for their final conflict.
Fausset says of this problem: “Man’s sin had introduced an element of disorder into the relations of God and his holy angels in respect to man. The purification removes this element of disorder and changes God’s wrath against man in heaven (designed to be the place of God’s revealing his grace to men and angels) into a smile of reconciliation.” 45
“For Christ did not enter a sanctuary made with human hands that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence” (9:24). The Greek word for “copy,” relating to the old sanctuary, is antitupa, or that which corresponds to the true and spiritual one in heaven. Jesus, our high priest now ministers in heaven itself. This likely has reference to the presence of God and not just some locality.46
“Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own” (9:25). The offering of the high priest had to be made year after year and century after century because the sacrifice he made was never complete. It is clear in scripture that the offering of Christ was made once for all and forever. He does not continue to offer himself on earth or in heaven. So then, we might ask, what really is the high priestly work of Christ in heaven today? His work certainly consists of intercession for us before the face of the Father (Rom. 8:34). It is also likely involved with deflecting the accusations of the devil (Rev. 12:10) and defending us against his many charges.47 Of course his priestly work also consists of building up his church and kingdom.
“Otherwise Christ would have had to suffer many times since the creation of the world. But he has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself” (9:26). The uniqueness, permanence and one-time nature of Christ’s suffering is in complete agreement with Daniel’s prophecy (9:24-27) regarding the end-days.48 In fact, the offering of Christ was finished in the mind and heart of God before the creation of the world as we see in Revelation 13:8. It is amazing but the solution to the sin problem of humankind was designed before sin ever came into being.
“Just as people are destined to die once, and after that to face judgment,” (9:27). Here the author is not primarily discussing death and its after-effects. However, in this passage he deals a fatal blow to the very prevalent and popular ideas of reincarnation, the transmigration of souls and karma. Clearly, humans die but once, and after death they are ushered into judgment.49 This biblical idea which is upheld many places in scripture should create in us a godly fear concerning our present lives. There will be no second-chances to live for God. This is it, and what we do with our lives will have eternal consequences.
“So Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him” (9:28). Commentators see in this verse a clear reference to Isaiah 53:4-6; 11-12. In fact, the Greek expression regarding the bearing of sins here (pollon anenenkein hamartias) is an exact parallel to the Septuagint version of Isaiah 53:12.50 The inescapable conclusion from these verses in Isaiah is that the Redeemer would come, would suffer and would bear the sins of his people. Somehow Israel has missed all this critical information.
When the Messiah returns he will not be coming to declare the gospel so that people can be saved. Instead, he will be coming to complete the salvation of those who have trusted in him and who are eagerly awaiting his arrival. Their cry through the ages has been an incessant “Come Lord Jesus!” (Rev. 22:20).