The author of Hebrews has been explaining the superiority of Jesus’ priesthood and the superiority of His New Covenant throughout the past few chapters. He will wrap up that explanation here, and much of his language may seem repetitive. But that’s a sign of a good teacher! Remember this was likely originally written as a sermon, not a letter, so the audience needs to hear the same thing repeatedly in order to grasp it. They wouldn’t have had an opportunity, until it was recorded later as an Epistle, to re-read it. In the first half of chapter 9, the author explains how the manmade sanctuary was a shadow or type of the heavenly sanctuary; and in the second half of chapter 9, the author continues to explain how the New Covenant is greater than the Old Covenant, which automatically leads us to see why Jesus is a greater Mediator of the covenant than any other could be. Let’s take a look:
1) V1-10 – 1Now the first covenant had regulations for worship and also an earthly sanctuary. 2A tabernacle was set up. In its first room were the lampstand, the table and the consecrated bread; this was called the Holy Place. 3Behind the second curtain was a room called the Most Holy Place, 4which 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. 5Above the ark were the cherubim of the Glory, overshadowing the atonement cover [or the mercy seat]. But we cannot discuss these things in detail now. 6When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry. 7But 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. 8The 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 standing. 9This 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. 10They are only a matter of food and drink and various ceremonial washings – external regulations applying until the time of the new order.
In this passage, the author mentions the regulations for worship under the Old Covenant. The thing we can’t afford to miss in v1 is that there are in fact regulations for worship. There is a right way, prescribed by God, to worship God. Think of the deaths of Aaron’s sons, Nadab and Abihu, for offering unauthorized fire before the Lord. Do you ever wonder if you are worshipping rightly? For us today, it’s more a heart and mind issue than an outward style issue. But in the Old Covenant, the author points out in v2-5, there were very specific physical conditions established in the “earthly sanctuary” (v1). There was a tabernacle, manmade, but still according to God’s specifications, and the Holy Place in the tabernacle contained a lamp stand and a table for the consecrated bread. Then another room, called the Most Holy Place and set apart by a large curtain, contained the golden altar of incense and the Ark of the Covenant. The Ark held the Ten Commandments, some manna, and Aaron’s staff. The lid of the Ark, called the mercy seat, was overlooked by huge angelic figures, whose wings touched. As critical and symbolic as these elements are – for the apostle John elaborates on them in his gospel, revealing how Jesus Christ fulfills each one – the author of Hebrews says “we cannot discuss these things in detail now” (v5).
The more important element for the author of Hebrews is the priest and his role within the tabernacle. The instructions here were extremely strict, for the Most Holy Place was only to be entered once per year and only by the high priest. He had to enter with blood, for that was the only acceptable sacrifice of atonement. It wasn’t required for him to enter with a rope tied around his ankle, but he did, in case he was struck dead due to sinfulness, so those outside could pull him out without entering the sacred inner room. V7 adds another point of interest: Even “the sins the people had committed in ignorance” had to be atoned for. There is no excuse for sin, not even ignorance. You won’t be able to say to God, “I didn’t know such and such was a sinful activity! I didn’t know it was wrong. It was an accident!” It doesn’t matter. God requires atonement for sin, because of His perfect holiness. And it is gracious of Him to even allow for atonement, for He is not obligated to forgive for any reason.
So v1-7 explain the workings of the Old Covenant, but v8-10 reveal what it pointed to. V1-7 show what was required by the types and shadows, and v8-10 reveal the reality to which the types and shadows pointed. The author of Hebrews tells us in v8 that “the Holy Spirit was showing by this” – that is, the Old Covenant workings, namely that a blood sacrifice was required for atonement of sin – “that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing.” In other words, those under the Old Covenant did not yet know the reality to which their practices pointed. They were, in faith, obeying the revelation they had, which goes to show that saving faith is a fruitful faith. Though many prophets prophesied the coming of Christ in many ways, the mystery (Romans 16:25; Ephesians 3:9; Colossians 1:26-27) was not fully revealed until the time of Christ, when “the first tabernacle was still standing.” But Christ fulfilled the tabernacle; He was and is the tabernacle, along with all of the important accessories within it. So in a sense, Jesus did away with the tabernacle and its necessity by replacing it.
As noted in the introduction to Hebrews, the author seems to extrapolate Paul’s letter to the Galatians, which was intended for a Gentile audience, for the sake of his Jewish audience. The author of Hebrews is saying here what Paul said in Galatians 4:9-10, “But now that you know God – or rather are known by God – how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved by them all over again? You are observing special days and months and seasons and years!” Hebrews 9:9-10 reveal that all of these Old Covenant symbols are unable to sanctify and make holy; they are “not able to clear the conscience of the worshiper. They are only a matter of food and drink and various ceremonial washings – external regulations applying until the time of the new order,” which came with Christ. Thus, something greater than the Old Covenant is needed – and thankfully provided by God in Christ.
2) V11-15 – 11When Christ came as high priest of the good things that are already here [or are to come], He went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. 12He 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. 13The 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. 14How 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 [or from useless rituals], so that we may serve the living God! 15For 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.
Christ fulfilled the tabernacle imagery by actually entering “the greater and more perfect tabernacle that is not manmade” (v11). He accomplished the spiritual reality that the physical type illustrated, and He did it not with the blood of animals sprinkled on unclean people to make them outwardly clean (v12-13), but with His own blood, which is “unblemished” and able to sanctify us, to “cleanse our consciences from” sin and all the uselessness of the Old Covenant requirements that have been fulfilled by Him (v14).
At the end of v14 in v15, we have a great motive for Christ’s work as our mediator – to enable us to “serve the living God!” We are free from the rigorous rituals of sacrifice and ceremonial cleansing, so that we can serve God with a clear conscience, being made holy from the inside out, never from the outside in – which can’t work. And notice v15, a motive for serving God in this light: “that those who are called may receive the promised eternal inheritance.” We who are called are called to serve, and that in order to receive the promised eternal inheritance of God. It’s not salvation by works; it’s salvation by grace through faith, a most gracious grace and a living and active faith that obeys and strives out of gratitude.
Finally, we have the mention of Christ having died as a ransom. This ransom was not paid to Satan, as some suppose, but it was paid to God, the One to whom we owe a great debt we cannot pay. That debt was paid in full. The ransom was paid with the blood of Jesus, and we can be sure it was enough (Romans 3:25). Jesus sets free from sins, free from the penalty and power and guilt of sin, “those who are called” (v15). Leon Morris says, “The death that inaugurates the new covenant, Jesus’ death which brings about this new covenant, is seen as providing the way of forgiveness, even for those transgressions committed under the first covenant. The obvious inference is that such sins could not really be forgiven under the first covenant and that, therefore, the new covenant was an absolute necessity.” And Ligon Duncan comments, “Now you have to realize how absolutely shocking that would be to say to these folks from a Jewish background… All that sacrificial slaughter meant absolutely nothing apart from Christ. Take Christ away, it was absolutely meaningless. But with Christ’s sacrifice accomplished, then those Old Testament sacrifices take on the significance of being pointers to the real sacrifice. But they are only efficacious as instruments because of what He did in His death. That is a mind-boggling truth that the author has set forth.”
3) V16-23 – 16In the case of a will [Same Greek word as covenant; also in v17], it is necessary to prove the death of the one who made it, 17because a will is in force only when somebody has died; it never takes effect while the one who made it is living. 18This is why even the first covenant was not put into effect without blood. 19When 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. 20He said, “This is the blood of the covenant, which God has commanded you to keep” [Exodus 24:8]. 21In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies. 22In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness. 23It 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.
V16-18 are very difficult, both to translate and to interpret. The Greek word used here can be translated “will” or “testament,” and also “covenant,” and it conveys both meanings. We get confused, because a will or testament goes into effect when the one who made the will or testament dies, while a covenant goes into effect immediately when both parties are still alive. The catch, and perhaps a critical element to the proper understanding of these verses, is that a covenant, back in Old Testament times, was only enacted over dead bodies, or with blood evidence of the significance of the pact. That’s why still today, you’ll hear someone swearing, “Over my dead body.” And if you consider Genesis 15:9-17, you’ll remember that God demonstrates the veracity of His covenant promise to Abraham by passing through the halved pieces of sacrificed animals. So back to this passage, it could be that the reference is to the death of Jesus as the critical element of God’s promise realized; in that case, we’re talking about a will or testament. Or it could be that, as Ligon Duncan points out, “God is talking here about a covenant-making ceremony and…what happens when a covenant is violated… Throughout this passage the author of Hebrews is assuming a covenant that has been violated. What happens when a covenant has been violated? The oath of self-curse comes to pass and someone must die. In this case, God is saying though He had fulfilled every obligation of every promise that He had made to us, yet we had failed our responsibilities in the covenant and Jesus died in our place to fulfill the promises that God had given to Abram in Genesis 15. He is saying that Jesus is the mediator of our new covenant, because He has died in our place. He has taken upon Himself the things that we deserve. His death was the penalty for a broken covenant and God is saying all those old covenant sacrifices simply pointed forwarded to that glorious fact.” In the end, the author’s point is simply that Jesus had to die in relation to the covenant.
V19-23 are simply an acknowledgement of the fact that blood was used in the Old Covenant, mediated by Moses, as a requirement of the law of the Old Covenant. We get a crucial detail to this truth in v22, “Without the shedding of blood, there is no forgiveness.” That’s why even the physicals symbols, which were not realities but only pointed to the heavenly realities, still had to be cleansed with a sacrifice of animal blood. For the blood was perhaps the most crucial symbol. The author concludes, “The heavenly things,” the spiritual realities to which the physical symbols pointed, had to be purified “with better sacrifices than these” (v23). Thus Christ, the perfect sacrifice, purified everything, spiritual and physical, with His perfect blood. And the author will conclude the chapter by elaborating on Christ’s sacrifice.
4) V24-28 –24For Christ did not enter a man-made sanctuary that was only a copy of the true one; He entered heaven itself, now to appear for us in God’s presence. 25Nor 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. 26Then Christ would have had to suffer many times since the creation of the world. But now He has appeared once for all at the end of the ages to do away with sin by the sacrifice of Himself. 27Just as man is destined to die once, and after that to face judgment, 28so Christ was sacrificed once to take away the sins of many people; and He will appear a second time, not to bear sin, but to bring salvation to those who are waiting for Him.
The author of Hebrews finally gets around to describing exactly how Jesus, the Mediator of the New Covenant and the reality to which all the signs pointed, offered the perfect sacrifice, to which all the imperfect sacrifices pointed, and actually accomplished our redemption, which was only foreshadowed in the Old Covenant. Jesus’ blood sacrifice was greater than any other blood sacrifice. As our high priest, Jesus entered the very presence of God, not merely the symbol of heaven in the manmade sanctuary (v24). He didn’t have to repeat His offering as the earthly high priests did, for He was perfect and His offering was perfect, whereas they were faulty and brought only symbolic offerings (v25); His offering was Himself – “the sacrifice of Himself” (v26), and He actually did away with sin, specifically referring to its penalty in the immediate sense and all other things related to sin in the long term sense. He propitiated God’s wrath once and for all (of “those who are waiting for Him,” “many people,” v28; we could elaborate on the doctrine of Limited Atonement here, but I will move on for now).
So Jesus has come to do the work of atonement, and He has done it. But He’s coming back, the author of Hebrews says in v28. He won’t be doing atoning at that time; rather, He’ll come in judgment. He won’t be bearing sin when He comes again; instead He’ll be bringing salvation. Ligon Duncan offers a conclusion: “Now the author of Hebrews has laid out for us here the groundwork for the doctrine of grace. And the fundamental point of it is no one can come back into fellowship with God except in Christ. Because only Christ paid and was able to pay the penalty that we deserved for our violation of the covenant. And the author of Hebrews is saying to these people not to look back to the old covenant rituals as their way into fellowship with God. They mean nothing apart from Jesus. And he is saying to us, ‘Don’t look at your works, your service, your status, your reputation, don’t look at anything but Christ for your reconciliation with God, for the basis of your fellowship with God. For apart from Him, there is no reconciliation; and in Him there is complete reconciliation and nothing needs to be added to it.’”
Footnotes
- 9:5 Traditionally the mercy seat
- 9:11 Some early manuscripts are to come
- 9:14 Or from useless rituals
- 9:16 Same Greek word as covenant; also in verse 17
- 9:20 Exodus 24:8
Bible text from Gospelcom.net. Copyright 1973, 1978, 1984 by International Bible Society.