Chapter Nine
The Earthly Place of Holiness
9:1 Now even the first covenant had regulations for worship and an earthly place of holiness. 2 For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place. 3 Behind the second curtain was a second section called the Most Holy Place, 4 having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron’s staff that budded, and the tablets of the covenant. 5 Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.
Continuing his comparison between the covenant given to Moses and the new one with Jesus, the author offers a brief description of the earlier covenant’s facility and operation. When he refers to a tent it is a reference to the Tabernacle, however, in context it could also refer to the Temple (the author refers to the Tabernacle because that is what is addressed in the Torah, the first Temple came much later being built by King Solomon).
The first section of the structure or tent of the Tabernacle was called the “Holy Place,” it contained the lampstand (see Exodus 25:31-40; 37:17-24) and the table of the bread of Presence (also known as Showbread, see Exodus 25:23-30; 37:10-16). Behind the curtain was a smaller room called the “Most Holy Place.” The text here states that it housed the golden altar of incense (see Exodus 30:1-10; 37:25-29) and ark of the covenant (see Exodus 25:10-22; 37:1-9) which contained the jar of manna (see Exodus 16:32-34), Aaron’s staff that budded (see Numbers 17:1-11), and the stone tablets of the covenant (see Deuteronomy 31:24-26). On top of the ark was the mercy seat with the two golden cherubs. Some might recall that the golden altar of incense was placed in the first room of the structure of the Tabernacle (see Exodus 30:6). There appears to be some inconsistency in some of the manuscripts and translations resulting in varied opinions and interpretations.[1]
The author notes that he does not wish to go into detail about these objects, as they pertain to the old covenant.
9:6 These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties, 7 but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people. 8 By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing 9 (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, 10 but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.
The priests of the Mosaic Covenant went regularly into the first room to perform their daily rituals. However, in contrast, the second room was only visited once a year (on the Day of Atonement, see Exodus 30:10; Leviticus 16:1-34; 17:11; 23:26-32; 25:9; Numbers 29:7-11; 35:33) and then only by the High Priest. He went into the back room for the purpose to offer blood for himself and for the unintentional sins of the people. The author interprets this by first saying this lesson comes from God, through the Holy Spirit, that during the older covenant there was no direct access to God, as access was allowed to the Holy Place only by priests and the Most Holy Place only by the High Priest. He further states that the old system was only a model, an illustration or symbol of that age, as gifts and sacrifices that were offered were unable to cleanse one’s conscience (of sin). The old system was weak and inadequate as it relied on processes and things done, such as regulations for food and drink, cleansing ceremonies, and other rules for living that were in effect only until a better system could be established, one that did not need to rely on human strength.
The use of the term ‘reformation’ (Greek ‘diorthōseōs’,[2] to amend, correct, only found here in the New Testament) is not a reference to the church history event known as “The Reformation.” It is referring to the time when the old regulations were no longer required to be followed as God now offers forgiveness and salvation through His Son Jesus.
Considerations
Reform is needed when what is being taught or believed no longer matches the truth.[3] Early in this book we discussed that one of the “bi-products” of sin was decay (see Considerations under Genesis 3:17-19). In that discussion it was mentioned that the Second Law of Thermodynamics, often referred to as the law of entropy, could be described as the natural process of ‘order’ moving to ‘disorder’, from being organized to that of being in chaos. But we need to understand that the process of decay is not limited to just the physical realm. It can also apply to one’s thinking, for example, if a speed limit is never enforced on a road, it probably wouldn’t take long before the posted limit on that road is ignored. Disciplines such as philosophy, science, and theology are equally affected. What is often thought to be true can change as new theories are developed, new discoveries made, or even if something is simply no longer taught (or enforced).
How can this affect theology? God communicates primarily through His Word and since God’s wisdom is very different than ours,[4] interpretation is often influenced by human rationale.[5] Even though often done unintentionally, the results of those interpretations can be very misleading, resulting in a gradual pulling away from the truth of God’s Word. This “truth decay” can happen over a period of centuries (original thinking done be long-dead theologians) or much quicker (especially when promoted using new technology). Even though New Testament readers are warned by Jesus and every epistle writer about false teaching, the idea of alternate Biblical viewpoints has entranced many, often appealing due to a less stringent interpretation or a more humanly acceptable explanation. One often used ploy is to boast that an age-old mystery has just been discovered or revealed.
Sadly, many churches and potential believers have been misguided by these improper interpretations and as a result no longer (or perhaps never did) serve or follow Jesus.[6] That is when reform is urgently needed and necessary. The process of reform is never easy, especially if the people are comfortably entrenched in their beliefs and do not feel the need to change. History reports several church related reforms, and indeed none of them were easy, often involving bloodshed. The older a custom, ritual, protocol, or interpretation is, the harder it is to change as most of those revered theologians are long dead and no one is willing to challenge (even if they do, history notes that only a few will follow). So how is reform done? Only through God, as the Holy Spirit will typically convict the heart of one or more concerned individuals who will then pray for revival and the process of reform begins. While revival can spark reform, it rarely happens quickly. Being diligent in regular Bible study is the only way to avoid or at least minimize the need for reform.
Redemption Through the Blood of Jesus
9:11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) 12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. 13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.
The author then refers to when Jesus appeared as the High Priest, as a time when good things have come. A time when Jesus entered a greater and perfect structure, one that was not made by hands, nor made by anything from this creation (see verse 24 below). He entered the holy places, not by means of the blood from animals, but by means of His own blood (being free of sin with eternal life) which is able to secure an eternal redemption for others.
If the blood of goats and bulls and ashes of a heifer can render someone pure and clean, “Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins.” (Verse 14, NLT)
9:15 Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. 16 For where a will is involved, the death of the one who made it must be established. 17 For a will takes effect only at death, since it is not in force as long as the one who made it is alive. 18 Therefore not even the first covenant was inaugurated without blood. 19 For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant that God commanded for you.” 21 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. 22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.
In order for those who are invited to accept the free gift of salvation, Jesus became the mediator of the new covenant. Through His death and resurrection, redemption from the sins identified and made known by the Mosaic Covenant is now possible. All have been called (Greek ‘kaleō’,[7] to summon, invite) to accept that offer of salvation.
A person’s will (Greek ‘diathēkē’,[8] disposition of property after death) is only effective after their death. That is why the covenant with Moses required the death of an animal. As demonstrated when Moses was finished reading the law to the people, he took the blood of calves and goats, along with water, scarlet wool, and some hyssop, he sprinkled both the book of the law and all the people as he told them, “This is the blood of the covenant that God commanded for you.” (See Exodus 24:1-8) Moses also sprinkled blood on the tent structure and all of the accoutrements used in worship (the system of rites for sacrifices).[9] Blood was used to purify nearly everything involved in the process of redemption under the law. The author reminds his readers that without the shedding of blood there is no forgiveness of sins (see Leviticus 17:11).
9:23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.
Since there would be no forgiveness without the shedding of blood, it was necessary for the Tabernacle, and subsequently the Temple, on earth (copies of the holy places in heaven) to be purified with blood in accordance with the various rites of worship the law required. However, Jesus entered the holy places in heaven, those not made with human hands, in the presence of His Father on behalf of mankind and offered Himself as a better sacrifice.
He did not offer Himself repeatedly, as the High Priest on earth was required with blood that was not his own. If that was his own blood, the High Priest would have had to suffer repeatedly as the blood from a sinful human would not have been sufficient. Instead, Jesus appeared once for all at the end of the ages (the age of atonement through animal sacrifices was now over, the period of time is based on God’s timetable, not the end of all ages, see Galatians 4:4). He removed sin by offering Himself as the sacrifice. The author relates the fact that humans are appointed (Greek ‘apokeitai’,[10] to be laid up, preserved) to die once and then be judged. This is a general reference, not some form of absolute rule as some have interpreted (those that did not die, such as Enoch and Elijah are not coming back to earth to die). In the same way Jesus, having been offered once to bear the sins of many, will also come back, but not to deal with sin (that’s been completely handled and paid for by His blood). Jesus is coming back to save those that are waiting for Him (see John 14:1-3; 2 Timothy 4:1-8; 1 John 2:28; 3:2).There are no ‘second chances’ after death (including no purgatory), nor are there any reincarnations, once dead, the opportunity for salvation is over.
Considerations
The Bible clearly teaches about the second coming of Jesus (for New Testament references see Matthew 16:27; 24:1-51; 25:1-13, 31-46; 26:64; Mark 8:38; 14:62; Luke 9:26; 12:40; 18:8; 21:27; 38-29; 6:39-40; 14:1-3; Acts 1:9-11; 17:31; 1 Corinthians 1:7; 4:5; 11:26; Philippians 1:6, 10; 3:20; Colossians 3:4; 1 Thessalonians 1:10; 2:19-20; 4:13-18; 5:2, 23; 2 Thessalonians 2:1-2, 8; 1 Timothy 6:13-16; 2 Timothy 4:8; Titus 2:13; Hebrews 9:28; 10:37; James 5:7; 1 Peter 1:13; 4:13; 5:4; 2 Peter 3:10; 1 John 2:28; 3:2-3; Jude 1:14-15, 21; Revelation 1:1-20; 3:11; 16:15; 19:11-21; 20:11-15; 22:6-21). The fact that is often overlooked is how the Bible depicts this event in what could be described as two different and separate phases. The first ‘phase’ has Jesus coming to collect those living that believe in Jesus as their Savior.[11] The second phase of His return occurs later to revoke Satan’s authority which involves coming back with all of the believers and doing battle with the powers of darkness and those who refuse God’s plan of salvation at a place known as Armageddon, Mount Megiddo (see Revelation 16:15-21 and 19:11-21).
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[1] See commentary under Exodus 30:6 regarding this subject.
[2] Strong’s Greek 1357.
[3] See Considerations under Deuteronomy 13:12-18 “Being an Obedient Jew.”
[4] See Considerations under Exodus 30:20-23 regarding “The Sovereignty of God Revisited.”
[5] See Considerations under Genesis 1:1 regarding “Modern Thinking” and under Genesis 15:17-21 regarding “A Typical (and normal) Human Response.”
[6] Remember the issues regarding apostasy and apathy, see commentary under Hebrews 5:11 and commentary and Considerations under Hebrews 5:12-14.
[7] Strong’s Greek 2564.
[8] Strong’s Greek 1242.
[9] See Considerations under Exodus 27:6-8 and the Sacrifices and Offering to God section in the Introduction to Leviticus.
[10] Strong’s Greek 606.
[11] See Considerations under Genesis 49:27 in the section titled “Prophecy Revisited” regarding the definition of a ‘Futurist’ and Considerations under Leviticus 23:23-25 regarding “Sound the Alarm.”