Hebrews 9:1 - Meaning and Application

Here the apostle explains the tabernacle, the place of worship God ordered to be set up on earth. It is called a worldly sanctuary, because it belonged to this present world, both in the materials it was made from and in the fact that it had to be taken down again. It was also the court and palace of the King of Israel, since God was their King and had a dwelling place, attendants, furnishings, and provisions fit for that role.

This tabernacle, whose pattern is given in Exodus 25 to 27, was a moving temple. It pictured the unsettled life of the church on earth, and also the human nature of the Lord Jesus Christ, in whom all the fullness of God lived bodily. It had two parts, an outer and an inner one, like a first and second tabernacle. These also pointed to the two states of the church, here and in glory, and to the two natures of Christ, human and divine.

In the outer part there were several items listed here. First was the candlestick, surely one with lamps that were always burning. This was needed because there were no windows in the sanctuary, and it showed the Jews the darkness and mystery of that arrangement. Their light was only candle-light compared with the full light Christ, the Sun of righteousness, would bring and share with his people. All our light comes from him, the fountain of light.

There was also the table and the bread of the Presence on it. The table stood directly opposite the candlestick, showing that by light from Christ we must have fellowship with him and with one another. We must not come to his table in darkness, but by Christ’s light we must understand the Lord’s body. On this table were twelve loaves, one for each of the twelve tribes of Israel, kept there from one Sabbath to the next and then replaced.

This bread may be seen in two ways. It was like the provision kept in a king’s palace, though the King of Israel did not need it himself. Or it pointed to the provision Christ has made for his people’s souls, suited to their needs and refreshment. He is the bread of life. In our Father’s house there is bread enough and to spare, and we may receive fresh supplies from Christ, especially on the Lord’s day. This outer part is called the holy place because it was set apart for the worship of a holy God, to represent a holy Jesus, and to serve a holy people as they grow in holiness.

The inner part, beyond the second veil, is called the most holy place. That second veil separated the holy place from the most holy place, and it pointed to the body of Christ. When his body was torn, not only was a view opened, but also a way for us into the holiest place, which is a type of heaven itself. In this inner part were the golden censer, or the golden altar for burning incense, and the ark of the covenant overlaid with pure gold (Hebrews 9:4).

The golden censer, or altar of incense, pointed to Christ and to his pleasing, powerful intercession in heaven, based on the merit and satisfaction of his sacrifice. We are to trust in that intercession for acceptance and blessing from God. The ark pointed to Christ also, especially to his perfect obedience to the law and his fulfilling all righteousness for us.

Inside the ark were three things. First, there was the golden pot that had manna. When the Israelites kept manna in their own houses against God’s command, it soon spoiled. But when God ordered it to be placed here, it stayed pure and sweet. This teaches us that only in Christ are our persons, our graces, and our actions kept pure. It also pointed to the bread of life we have in Christ, the true food that gives life forever. It was also a reminder of how God fed his people in the wilderness, so they would never forget his great kindness or doubt him later.

Second, there was Aaron’s rod that budded. This showed that God had chosen Aaron from the tribe of Levi to serve before him, and it put an end to the people’s complaints and their effort to take the priest’s office for themselves (Numbers 17:1-13). It was also a type of Christ, called the man, the Branch (Zechariah 6:12), through whom God has worked wonders for the spiritual rescue, protection, and supply of his people, and for the defeat of their enemies. It also pictured divine justice, by which Christ the Rock was struck, and from him the cool, refreshing waters of life flow into our souls.

Third, there were the tablets of the covenant, on which the moral law was written. This shows how much God cares about keeping his holy law, and how careful we all should be to keep it. Yet we can do this only in and through Christ, by strength from him, and our obedience is accepted only through him.

Above the ark were the cherubim of glory, covering the mercy-seat (Hebrews 9:5). The mercy-seat was the cover of the ark. It was called the propitiatory, meaning the place where atonement is made, and it was made of pure gold, the same length and width as the ark beneath it. It was a clear type of Christ and of his perfect righteousness, which fully matches the demands of God’s law and covers all our sins. It stands between the Shechinah, the sign of God’s presence, and our sinful failures, hiding them.

The cherubim of glory shadowing the mercy-seat represented the holy angels of God. They delight to look into the great work of our redemption through Christ and are ready, under the Redeemer, to do every good service for those who will inherit salvation. The angels attended Christ at his birth, in his temptation, in his sufferings, at his resurrection, and at his ascension, and they will attend his second coming. God made visible in the flesh was seen, watched, and visited by the angels.

From this description of Old Testament worship, the apostle turns to the duties carried out there (Hebrews 9:6). Once the parts and furnishings of the tabernacle were arranged, what was done there? The ordinary priests went continually into the first tabernacle to carry out the service of God. Only priests were allowed into the first part of the tabernacle, and this teaches us that no one who is not qualified and called by God should force himself into the office and work of the ministry.

The ordinary priests were allowed to enter only the first part of the tabernacle. It would have been deadly presumption for them to go into the most holy place. This teaches us that even ministers must know their place and keep within it. They must not claim Christ’s authority, add their own ideas to his ordinances, or act as if they rule over people’s consciences.

These priests were to enter the first room of the tabernacle regularly. In other words, they were to give themselves and all their time to the work of their office, not pulling away from it at any time. They were to stay ready at all times to do their duty, and at the appointed times they were to carry out their work. They had to enter that first sanctuary so they could complete the service of God there. They were not to do God’s work halfway, but to carry it through fully, standing complete in all of his will and purpose. They were to begin well, continue well, and persevere to the end, finishing the ministry they had received.

Into the second part, the inner room, the high priest entered alone (Hebrews 9:7). This part was a picture of heaven and of Christ’s ascension there. No one but the high priest could go into the holy place, and in the same way only Christ could enter heaven in his own name, by his own right, and by his own merit. When the high priest went into the holy place, he first had to pass through the outer room and the veil. This pointed to Christ going to heaven through a holy life and a violent death, with the veil of his flesh torn apart.

The high priest entered the holy place only once a year, and here the greater reality is better than the shadow, as it is in everything else. Christ has entered once for all, for the whole gospel age. The high priest also could not enter without blood. This signified that Christ, having taken the office of high priest for us, could not have been received into heaven without shedding his blood for us. It also means that none of us can enter God’s gracious presence now, or his glorious presence later, except by the blood of Jesus.

Under the law, the high priest entered and offered blood first for himself and for his own mistakes, and then for the people’s mistakes (Hebrews 9:7). This shows that Christ is a far more excellent person and high priest than any under the law, because he has no sins of his own to deal with. It also teaches ministers that when they intercede for others in Christ’s name, they must first apply Christ’s blood to themselves for pardon.

When the lawful high priest had offered for himself, he was not to stop there. He also had to offer for the people’s sins. Our high priest does not need to offer for himself, but he never fails to intercede for his people. He pleads the value of his suffering for the good of his people on earth. Sin is a serious error, both in what we believe and in what we do. We make a great mistake when we sin against God, and who can fully understand all his own sins? These sins leave guilt on the conscience, and nothing can wash that away except the blood of Christ. The sinful errors of both priests and people must all be removed in the same way, by applying the blood of Christ. We must plead that blood on earth while he pleads it for us in heaven.