Hebrews Chapter 9 Part 1

 

Hebrews Chapter 9 Part 1

The Earthly Holy Place

Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. Heb 9:1

had also ordinances... Greek: dikaioma, rites and ceremonies. Translated ordinances (Heb. 9:1, 9:10); judgment (Rom. 1:32; Rev. 15:4); righteousness (Rom. 2:26; 5:18; 8:4; Rev. 19:8); and justification (Rom. 5:16).

The book of Leviticus is devoted to the ordinances God gave them to keep.

This next Scripture tells what God expects of them, if they are to follow Him.

Lev. 18:30 “Therefore shall ye keep mine ordinance, that [ye] commit not [any one] of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I [am] the LORD your God.”

and a worldly... Greek: kosmikos, earthly; of the world. Here and Tit. 2:12. This refers to the tabernacle made by Moses after the patterns shown him of heavenly things (Heb. 8:5; 9:23-24).

The Tabernacle in the wilderness, and the Temple in Jerusalem, was the sanctuary spoken of here. As we said, in previous lessons, Moses was given specific instructions by God of how it was to be constructed.

I will give 2 Scriptures here to give you an idea of how God was displeased with their past doings.

Exo. 25:8 “And let them make me a sanctuary; that I may dwell among them.”

Lev. 18:3 “After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances.”

With regard to the “aging” First Covenant, the writer wished to discuss that covenant’s regulations for worship and its earthly sanctuary.

For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. Heb 9:2

was a tabernacle... Greek: skene. Translated "tabernacle" 19 times and "habitation" once (Luke 16:9).

Seven Kinds of Tabernacles

1. Temporary dwellings (Mat. 17:4; Mark 9:5)

2. Tabernacle of Moloch (Acts 7:43-44)

3. Kingdom of David (Acts 15:16)

4. Heavenly sanctuary (Heb. 8:2; 9:11)

5. Mosaic tabernacle (Heb. 8:5; 9:2, 9:6, 9:8, 9:21; 13:10)

6. Tents of dwelling (Heb. 11:9)

7. The Holy City (Rev. 13:6; 21:2-23)

The heavenly tabernacle is called the temple of God in Isa. 6:1; Rev. 3:12; 7:15; 11:19; 14:15, 14:17; 15:5-8; 16:1, 16:17.

first, wherein was... The first room of the tabernacle—the holy place wherein there were:

1. The golden candlestick (lampstand) (Heb. 9:2; Exo. 25:31-40)

2. The golden altar of incense (Heb. 9:2; Exo. 30:1-10)

3. The table of showbread with 12 loaves representing 12 tribes (Heb. 9:2; Exo. 25:23-30)

This is the Holy Place, the first room of the tabernacle (Exo. 26:33). For the items in the Holy Place (see Exodus 25:33-34).

In Exodus, we will go into great detail about this tabernacle in the wilderness and all of the spiritual significance the furniture has (verse 2 is speaking of the Holy place). The Tabernacle had three separate areas, this is the middle area. This candlestick holds the Light who is Jesus. This Light symbolizes Jesus who is the Light of the world.

John 8:12 “Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.”

John 1:5 “And the light shineth in darkness; and the darkness comprehended it not.”

This leaves no doubt what this Light is. This table and the Bread on it also symbolize Jesus who is the Bread. There are 4 beautiful Scriptures in the book of John that call Jesus the Bread.

John 6:33 “For the bread of God is he which cometh down from heaven, and giveth life unto the world.”

John 6:35 “And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.”

John 6:48 “I am that bread of life.”

John 6:51 “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.”

All of these Scriptures are in red in my Bible, which means that Jesus Himself spoke them.

These he highlighted in order to contrast them with the superior features of the New-Covenant ministry.

And after the second veil, the tabernacle which is called the Holiest of all;

Heb 9:3

the second veil... A second veil separated the holy place from the most holy place or holy of holies. The first veil separated the holy place from the tabernacle court and prevented the people from looking into the holy place (Exo. 26:31-38).

This veil, separating the Holiest of all from the Holy place, was the one that was torn from the top to the bottom when Jesus died on the cross.

Mat. 27:51 “And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;”

Jesus opened the way to the Father for us when He was crucified.

Holiest of all... The holy of holies which contained the ark of the covenant (Heb. 9:4-5; Exo. 25:10 :22). Again, this is the Most Holy Place where the ark of the covenant and mercy seat dwell, the place of atonement (Exo. 26:33-34).

This Holiest of all was not to be entered by anyone, except the high priest. This is where God dwelled. Everything in this Holiest place was either 24 kt. gold or 24 kt. gold over-lay. Even the high priest must not enter unworthily, or God would kill him.

The writer wished to discuss that covenant’s regulations for worship and its earthly sanctuary.

Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; Heb 9:4

the golden censer... Though it was outside the Holy Place (Exodus 30:6), the writer of Hebrews pictures the golden altar inside the Most Holy Place because uppermost in his mind is its role in the liturgy of the Day of Atonement. On that day, the High-Priest brought incense from that altar into the Most Holy Place (Lev. 16:12-13).

The altar of golden incense marked the boundary of the Holy of Holes as well as the curtain. The High-Priest went beyond the altar of incense only once a year.

ark of the... A box or chest about 3 x 3 x 5 feet in which were the golden pot of manna (Heb. 9:4; Exo. 16:32-34), Aaron’s rod that budded (Num. 17:1-13), and the tables of the covenant—two stones on which were written the Ten Commandments (2Cor. 3:3, 3:7; Exo. 25:16). The golden censor (Lev. 16:12) appears to have been left in the holy of holies with the ark.

The testimony is the designation for the two tables of stone containing the Ten Commandments which were placed inside the ark (Tables of the covenant), explains why it was also called “the ark of the testimony” (Exo. 25:22), and shows why it was appropriate to call the whole structure “the tabernacle” or “the tent of the testimony.” “The ark of the covenant of the Lord of all the earth” (Jos. 3:11), and “the holy ark” (2Chr. 35:3), were alternative designations.

The golden pot... Provision was made for memorializing the giving of the manna. When the tabernacle was finally constructed, the pot of manna was place inside the ark. Succeeding generations would be reminded, when they came for worship, of the faithfulness of the Lord in caring for His people (Exo. 16:32-36).

Aaron’s rod that... God had stated that the stick of the man He had chosen would blossom (Num. 17:5). The stick of Aaron had not only blossomed, but had yielded ripe almonds. Thus, God had exceeded the demands of the test, so there would be no uncertainty of the fact that Aaron had been chosen as High-Priest (Num. 17:8).

(Verses 1-5), describe the contents of the two chambers of the Mosaic tabernacle. A problem occurs (in verse 4), in that the “golden censer” (altar of incense), was physically located in the outer first chamber, whereas the “Holiest of all,” or Holy of Holies (verse 3), contained only the “ark of the covenant”.

The author’s careful choice of the word “had” (note, by contrast, his earlier word wherein in verse 2), provides the latitude needed to express the altar’s liturgical function with the Holy of Holies despite its location in the outer Holy Place.

This altar was physically located in the Holy Place so that incense could be placed upon fresh coals morning and evening, yet it was located immediately in front of the Holy of Holies so that its fragrant cloud might enter the holy of Holies and cover the Ark of the Covenant (see Exo. 30:6; 40:5; Lev. 16:12-13:l).

The smoke that went up from this golden censer was symbolic of the prayers of the saints. It was refueled twice a day, which means to me that we should pray a minimum of twice a day.

Rev. 8:3 “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne.”

The Ark of the Covenant was a shittim wood box covered with 24 kt. gold. This box was called by this name, because it held the stone tablets which had the Ten Commandments written on them.

The covering for this box was the mercy seat, which was 24 karat solid gold. This golden pot inside the ark, and the Manna that it held, also symbolized Jesus as the Manna that fell from heaven to feed the people.

John 6:32 “Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.”

Aaron’s rod that bloomed that was in the ark, symbolized the priesthood. The rod bloomed to recognize Aaron as God’s first earthly high priest.

Num. 17:5 “And it shall come to pass, [that] the man’s rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you.”

If God approved him, what was it to man?

These he highlighted in order to contrast them with the superior features of the New-Covenant ministry.

And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. Heb 9:5

And over it... This describes the lid to the ark of the covenant (Exo. 25:10-22). Two cherubim, one on each end of the lid stretched forth their wings to touch each other over the mercy-seat which typified God’s throne and the divine presence (Exo. 25:18-22). Forged as one with the golden cover of the ark were two angelic beings rising up on each end and facing one another, their wings stretching up and over forming an arch. Cherubim, associated with the majestic glory and presence of God (Eze. 10:1-22), were appropriately woven into the tabernacle curtains and the veil for the Holy of Holies (Exo. 26:1, 31), for this place was where God was present with His people.

Cherubims are mentioned 64 times in the Scriptures. No one knows for sure just what they are. It seems as if they might be a type of guard. They were placed with a flaming sword at the entrance of the Garden of Eden when Adam and Eve were driven out.

They look at the Ark in the Holiest place. They are in God’s presence, so they are highly honored. This is one of the mysteries of God that will be revealed later.

The mercy seat... The lid or cover of the ark was the “mercy seat” or the place at which atonement took place. Between the Shekinah glory cloud above the ark and the tablets of law inside the ark was the blood-sprinkled cover. Blood from the sacrifices stood between God and the broken law of God!

All these had typological value, but the author could not discuss these things in detail at the time (Heb. 9:5). He confined himself to the chief features of the comparison he wished to make.

Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. Heb 9:6

the priests went... The priests entered the Holy Place daily to perform their interminable tasks. Morning and evening the lamps were trimmed, and the coals with incense were placed upon the golden altar. The showbread was replaced weekly. But the Holy of Holies was a closed chamber into which the high priest alone ventured one day a year, on the Day of Atonement (Lev. 16:5-34).

The priests, who were usually the sons of the high priest, were allowed to go into the holy place, but not into the Holiest place.

Exo. 27:21 “In the tabernacle of the congregation without the veil, which [is] before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: [it shall be] a statute for ever unto their generations on the behalf of the children of Israel.”

This Scripture just makes it clear that the priests, as well as the high priest, could come into the holy place.

The “regulations for worship” mentioned in Heb. 9:1 were now dealt with so that they underlined the insufficiency of the Old-Covenant service. Whereas the outer room of the tabernacle could be entered regularly by the officiating priests only.

But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: Heb 9:7

once every year... On the great day of atonement (Lev. 16:14; 23:27). This going only once a year into the holy of holies testified that the way into the holiest of heaven had not been made (Heb. 9:8). Now it has been made by the death of Christ (Heb. 10:19-23).

Again, this is speaking of the Day of Atonement, when the high priest carried blood into the Holiest place for the sins of the people and himself.

not without blood... This is the first of many references to the blood of sacrifice. The term is especially central to (9:1 – 10:18), where it identifies the deaths of Old Testament sacrifices and of Christ (verses 12-14).

Note however, that the shedding of blood in and of itself is an insufficient sacrifice. Christ had not only to shed His blood, but to die. (Heb. 10:10), indicates that He gave His body as the sacrificial offering. Without His death, His blood had no saving value.

It was only on the Day of Atonement (cf. Lev. 16:1-34) that the high priest entered the inner room (i.e., the “holy of holies”) and then only with sacrificial blood, which he offered for himself and for the sins the people had committed in ignorance. This restricted access clearly demonstrated that a true entrance into God’s presence (symbolized by the most holy place) had not yet been disclosed.

The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Heb 9:8

The Holy Ghost... Through this topological picture of the tabernacle, the Holy Spirit was showing that man did not possess direct and complete access to God (and would not), while the tabernacle with its Mosaic Law still stood. The tabernacle further served as a “figure”, a physical picture or symbol, for all to see.

Just as access was not open to the Holy of Holies, so access to God was not complete. Man’s “conscience” was always left unsatisfied. Since he must return repeatedly, and since he never knew what happened within the closed chambers, he could never feel he had been completely and permanently cleansed.

This would continue only “until the time of reformation” when Christ would establish a new order, the new covenant.

By the Spirit inspired instruction given for the Holiest of All, He was indicating that there was no way to God in the ceremonial system. Only Christ could open the way (John 14:6).

We discussed how at Jesus’ crucifixion the way was opened to all believers into the Holiest.

John 14:6 “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.”

was not yet... The Levitical system did not provide any direct access into God’s presence for His people. Rather, it kept them away. Nearness had to be provided by another way (verse 12). This is the primary lesson which the Holy Spirit taught concerning the tabernacle. It teaches how inaccessible God is apart from the death of Jesus Christ.

That at least was the message the Holy Spirit intended to communicate by this arrangement. The Levitical arrangements were designed to convey the idea that the true way to God did not lie in them.

Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Heb 9:9

was a figure... Greek: parabole. Here and Heb. 11:19 translated "figure," but in the gospels it is always translated "parable," except in Mark 4:30; Luke 4:22. A shadow of the realities in Christ (Heb. 8:5; 10:1). A program of types for the time then present—the dispensation of law in which both gifts sacrifices were offered, none of which could make men perfect as to the conscience (Heb. 9:9; 10:1-18).

The Greek word is parabole, from which the English word parable is derived. The Levitical system was a parable, an object lesson, about what was to come in Christ.

for the time... “For” is ambiguous enough to allow for two different meanings and interpretations:

(1) “During” the time of the Old Testament; or

(2) “Until” and “pointing to” the current Christian era.

The second interpretation is “according to which” (from an alternate Greek reading), referring to the “parable” rather than to the time. It was an object lesson from the past pointing to the present time. This latter interpretation is preferable because of the explanation (in verse 10). “The present time” is “the time of reformation.”

gifts and sacrifices... The first term might refer especially to the grain offerings under the Old Covenant, which were for thanksgiving or dedication. That would leave the second term to refer to blood offerings for the expiation of sins (see Lev. 1-5).

However, “gifts” is used (in 8:4), to refer to all of the various sacrifices (8:3). The 3 occurrences of the phrase in the New Testament (8:3; 9:9), employ a Greek construction which expresses a closer relationship between the two terms than is normally indicated by the word “and.” This could indicate that no distinction should be made between the terms, and the “for sins” should be taken with both.

The service perfect... Again, this term refers to salvation. The sacrifices of the Old Testament did not remove the offerors’ guilty conscience or provide them with full forgiveness for their sins (10:1-4). It was only symbolic of something else that would, namely Christ.

The conscience is a divinely given warning device that reacts to sin and produces accusation and guilt. That cannot be relieved apart from the work of Christ (verse 14; 10:22). At the time of salvation, it is quieted from its convicting ravings, but it is not deactivated. Rather, it continues its work, warning the believer about sin. Believers should seek a clear conscience.

We have been, in the last few lessons, comparing the earthly Tabernacle with the Tabernacle in heaven. We also have been comparing the earthly high priest, with our eternal High Priest.

The sacrifice and the shedding of animal blood could never do away with sin, but the precious Blood of the Lamb of God (Jesus Christ), defeated sin on the cross for all time for everyone who will accept it.

1Pet. 3:21 “The like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:”

What this indicates for the present time is that the Old-Covenant sacrificial system did not meet human need at its deepest level. It could not clear the conscience of the worshiper. Hence the regulations which formed part of the observant worshiper’s adherence to this system were chiefly concerned with externals which were only meant to apply until the time of the new order.

Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. Heb 9:10

Which stood only... True Bible Types

Not only were the tabernacle and its services of "the time then present" a parable or an illustration of good things to come, but they were nothing more than temporary outward rites and ceremonies to be observed until the setting of all things right when the Messiah should come (Heb. 9:10). They stood for the body and could not save the soul.

meats and drinks... (Lev. 1-47), contains further legislation on the consumption of animals. Abel’s offering hints at a “post-fall/pre-Flood” diet of animals (Gen. 4:4). After the Noahic flood, God specifically had granted man permission to eat meat (Gen. 9:1-4), but spelled out the specifics as covenant legislation.

and divers washings... In the Old Testament Levitical system. There were many ceremonial cleansings, which were outward signs of heart cleansing (Exo. 3:18-21; Lev. 16:4, 24, 26, 28; Mark 7:4, 8). The New Covenant called for an inner washing (Tit. 3:5), that regenerated the soul.

These washings and ordinances here, remind me very much of the formality in many of the churches. Christianity is not a ritual you perform once a week, but Christianity is of the heart. If you are truly saved, you are in love with Jesus Christ.

and carnal ordinances... The word "carnal" simply refers to that which is natural, not necessarily sinful. It is not used in a sinful sense here and in many other places (see, Rom. 7:14). Had these carnal ordinances been sinful, God would not have commanded them to be observed, nor could they have been shadows of good things to come (Heb. 8:5; 10:1).

imposed on them... Greek: epikeimai, to be laid upon; imposed on. Translated "imposed on" (Heb. 9:10); "press upon" (Luke 5:1); and "lie upon" (John 11:38; 21:9; Acts 27:20; 1Cor. 9:16). These natural rites and ceremonies were commanded by divine authority, as proper representations of the gospel system, which should come and rectify all things. The Levitical ordinances regulated the visible actions without changing the inner man (10:4).

until the time... See, Gal. 3:19.

time of reformation... Greek: diorthosis, a making straight; correcting; amending of a fault; reformation. Used only here. It refers to correcting the faults and weaknesses of the law of Moses by the abolishment of it, and the substitution of a perfect covenant which meets every need wherein the law failed (Heb. 7:11-19, 7:27-28).

The Greek term means “restoring what is out of line”. All things are set straight in Christ. The reformation is the New Covenant and its application.

Church is not some formal thing you do. You love to go to church, and talk about Jesus all the time. The person, sold out to Jesus, looks forward to fellowshipping with other Christians.

Eph. 2:15 “Having abolished in his flesh the enmity, [even] the law of commandments [contained] in ordinances; for to make in himself of twain one new man, [so] making peace;”

God wants you to desire in your heart to please Him, not to keep a bunch of rituals. Salvation is of the heart. If you believe in your heart the Lord Jesus, and confess that He rose from the grave you will be saved. Let us look at one more Scripture on how to please God.

1Sam. 15:22 “And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams.”

“Hearken”, meaning: “to obey”. You are what your heart is. Reformation just means, Jesus came and reformed the law into grace.

Eph. 2:8 “For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:”

The words of Heb. 9:10 probably refer to sectarians for whom food laws and ceremonial washings retained great importance. The readers must remember the transitory nature of these things under the “aging” covenant and should not return to them.