1 Now even a first covenant had ordinances of divine service, and its sanctuary, a sanctuary of this world. 2 For there was a tabernacle prepared, the first, wherein were the candlestick, and the table, and the showbread; which is called the Holy place. 3 And after the second veil, the tabernacle which is called the Holy of holies; 4 having a golden altar of incense, and the ark of the covenant overlaid round about with gold, wherein was a golden pot holding the manna, and Aaron's rod that budded, and the tables of the covenant; 5 and above it cherubim of glory overshadowing the mercy-seat; of which things we cannot now speak severally. 6 Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services; 7 but into the second the high priest alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people: 8 the Holy Spirit this signifying, that the way into the holy place hath not yet been made manifest, while the first tabernacle is yet standing; 9 which is a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect, 10 being only (with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation.

      11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: 14 how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God?

      The tabernacle was not only a place of worship, but it was a sermon, a revelation, and a prophecy. Like every other divinely inspired sermon, it came through the Holy Spirit, for the Spirit is the revealer of God's mysteries and plans (1 Corinthians 2:11). That it was an object sermon instead of a verbal sermon does not affect the matter at all. Only the "types," as those object sermons are called, were hard to read, and required the additional light of the antitype, the fulfillment, and further revelation to make them clear. So in the New Testament the Holy Spirit sheds more light on the tent sermon he had preached long before through Moses, and tells us what he meant by it and its furnishings and its service. Verses 1-10 give a brief account of the mysterious tent; see Exodus 35 to 40 for a more detailed description.

      It is not the writer's object here to show step for step the significance of every feature of the type; he is chiefly after one point--viz., that the veil separated between the first portion of the tent, the holy place, where the priest ministered, and the second portion, the most holy, where God's presence was; and that, while that tabernacle pitched by man was yet standing, there was no way of entrance into God's presence manifested.

      Christ came to tear that veil asunder, and, with a better sacrifice and service, not only to enter in himself once for all into God's presence, but also to make his followers perfect and fit to enter and to bring them into the presence of God. [41]

      With verse 11 the spiritual significance of tabernacle and service begins. Here we have several contrasts and notable expressions. "The good things to come," are the realities of the new covenant, in contrast to the shadows and prophecies of the old (Hebrews 8:5). He calls them "good things to come," not so much because they were yet future, but by adaptation, from a Jewish point of view. The things that are now and will yet be ministered by Jesus are the realization of "the good things to come," of which the fathers had spoken and to which they had looked forward. The "greater and more perfect tabernacle" is contradistinguished from that which was "built with hands." Compare Hebrews 9:24 and Hebrews 8:5.

      The commonly received interpretation of the tabernacle structure is that the first portion, where the priests ministered, represents the church; and the most holy place behind the veil, where only the high priest could go once a year with the blood of atonement, represents heaven, the place of God's throne, and "Jesus our High Priest entered." Now, without disputing the truth and fitness of this interpretation (for types and prophecies often embody in themselves various meanings and applications and have several fulfillments), we here meet with a different conception. Jesus, the High Priest, like his type, Aaron, the high priest, passes through the holy place, and, with blood, into the most holy; for the tabernacle (whether the earthly or its counterpart, the spiritual) had only one entrance: to go into the most holy, one must pass through the holy place.

      Now, what was the holy place "through" which Christ passed? Not a thing made with hands, as verse 11 shows; nor yet "the church," for there was no church established then. It becomes clear that, from that point of view, it must have been the old covenant, in which men served and worshipped God at a distance, a veil intervening; for Jesus lived under the old covenant and shared in its law and worship.

      Then the most holy place would naturally refer to the new covenant, in which men have a direct access to God's throne, through Jesus Christ, in whose person we have already entered and approached God's presence. Since Jesus removed the veil, the two tabernacles are thrown into one, and the worshipers of God have access through him into the holiest of all; for now the old tabernacle stands no longer (verse 8); a way into the holiest has been made manifest; and we, here and now, consecrated by Christ's blood, have boldness to enter in (Hebrews 10:19), and are come "to God the Judge of all, . . . and to Jesus the mediator of a new covenant" (Hebrews 12:22-24).

      That in another sense, and by another application of the type, we are yet absent from God (2 Corinthians 5:6-8), and a veil of flesh is between him and us, need not affect this interpretation. They are both true, and only contemplated different ideas of access to God. The term "holy place" in verses 8, 12, 24, and 10:19 evidently refers to the Most Holy.

      This is the chapter of the blood, which, heretofore not named, is mentioned here twelve times. Through the whole Bible, from Abel's sacrifice to the song of victory in the Apocalypse, rings that awful word--"blood!" What terrible thing is it that came between God and man, that man could not draw near to his Maker, even typically, without blood? What a conception of the justice and incorruptible righteousness of God! He loved men, he yearned for them, he called for them, he sent blessings to them, he was a Father to them, in much mercy and kindness he drew them; yet without blood they cannot come near. And what is blood? The forfeit of life, the price of sin. "For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life." (Leviticus 17:11). Sin cannot come near to God. The penalty of sin is death, and by death alone can it be paid; and blood, the lifeblood, is evidence of death. Such is the teaching concerning the blood. Without shedding of blood, there is no remission.

      That the blood of goats and calves could not atone for sin is plain. If man has sinned, man's blood alone can atone. Those were shadows--pictures prophesying a real sacrifice and an efficient blood of atonement, which would give real access to God's presence. The mere justice of God would have ordered that each man must pay for his own sin with his own blood; but in God's wisdom and mercy there came One who was spotless, who needed not to shed his blood for transgressions of his own, but who willingly poured it out for an atonement of the sins of men. [42]

      And as Adam in his person affected the many by his disobedience unto sin and death, so, in God's wise counsel, the obedience and sacrifice of Christ was ordained for the atonement and salvation of many; for all men were in Adam when he sinned, and so became partakers of the results of his sins. In like manner shall those who are "in Christ" be sharers in the results of his obedience and death.

      The wonderful protecting power of Christ's blood was foreshown in the offering of the Passover lamb, whose blood on the doorposts and lintels of a house preserved that house from the angel of death whose scourge fell upon all Egypt (Exodus 12). "Behold, the Lamb of God, that taketh away the sin of the world!" His suffering for us was foretold (Isaiah 53), and the shedding of his blood, in the words: "he poured out his life unto death."

      The cleansing received through the blood of animals was simply outward and ceremonial--appropriate, however, for a typical service. But the blood of Him who through the eternal Spirit offered himself without blemish unto God reaches into the very heart and cleanses the conscience, so that henceforth, forsaking the service of dead typical works, the man may be fitted to render true, living service to the living God. There are no outward ordinances in the new covenant. Even baptism, so often misrepresented and despised as "a mere outward thing," is not outward; but, like the blood of Christ, it has nothing to do with the external, ceremonial cleansing of the flesh, but affects the conscience (1 Peter 3:21).

      But here we must stop. This chapter will furnish matter for another study.

      Begin, then, at verse 15 and study to the end of the chapter.

      Consider the line that is drawn in verses 16, 17.

      Consider the use of the blood in verses 18-22, and how that applies to:

      (a) the present dispensation;

      (b) the work of Christ in heaven

      (c) and his second coming, in verses 23-28.

      Our Father and our God! With more reverence and better understanding we draw near unto you. Now we know that we have access into your presence in the Spirit, having been cleansed by the blood of Jesus. What a wonderful revelation of your righteousness is given us through this blood! What a discovery of your unsearchable wisdom and your unfathomable love! More than ever we realize our unworthiness. We cannot stand alone. We fear and tremble. Without the blood of Jesus our sins would separate us from you, the Fountain of all good and all joy and happiness, forever and ever. We pray you, cleanse us by that blood from all our sin, draw us near unto you in your sanctuary, and keep us clean always through the power of Jesus' blood. In his name we pray it. Amen. [43]

[LOH3R 41-43]