THE TABERNACLE

HEBREWS 9:1–5

Now even the first covenant had regulations of divine worship and the earthly sanctuary. For there was a tabernacle prepared, the outer one, in which were the lampstand and the table and the sacred bread; this is called the Holy Place

(Hebrews 9:1–2 nasb).

What we call “the tabernacle” actually consisted of two tents joined together, with the veil hanging between them. Hebrews 9:1–3 speaks of these two separate tents. Some modern versions mistranslate tabernacle as “room” in verses 2 and 3, leading the reader to conceive of one tabernacle, or tent, with two rooms. But in reality there were two separate tents joined to make one (see Exodus 26:3–6, and 9–11). Sometimes the Bible speaks of the tabernacle as a unit, but sometimes, as here in Hebrews 9, the two tents are carefully distinguished.

The first tent, the outer one, represented the ante-room of heaven, while the second tent, the Holy of Holies, represented the throne-room of God. The first veil separating the courtyard from the outer tabernacle represented the firmament separating heaven and earth. (Thursday’s lesson will make this clearer.)

The outer tent, the Holy Place, had three items of furniture in it. It symbolized God’s living room, with a lamp, a table of food, and a potpourri of incense. The lamp represents the glorified person, the bread God’s sacramental provisions for humanity, and the altar the place where God speaks His word and we respond with prayer.

The golden altar of prayer was a kind of ladder to heaven, so it was placed against a second, cherubim-covered veil. The incense went up from the altar and behind the veil into the second tent, the Holy of Holies, the throne room. For this reason, Hebrews 9:4 says that the Holy of Holies “had” the golden altar, even though the altar was actually located in the outer room, the first tabernacle. (Note that 9:2 says the lampstand and table were inside the Holy Place, while 9:4 does not say the altar was inside the Holy of Holies. Rather, the alter was associated with the Holy of Holies.)

Hebrews 9:6–8 says that the priests continually ministered in the first tabernacle, the Holy Place, but that they never went into the Holy of Holies. This was necessary because redemption would not be accomplished until Christ had completed His work of priestly sacrifice.

CORAM DEO

Jeremiah 39–41

In the Bible, altars are doorways. Blood on the altar displays a substitute’s death, and therefore satisfies God’s wrath. The Bronze Altar was the doorway into the outer tabernacle. The altar of incense was the doorway into the Holy of Holies. Jesus’ blood has opened these doors for us. Enter them through prayer today.

For further study: Exodus 26:1–4 • Psalm 84:1 • Revelation 21:3–4

tuesday

july

13

The Ark of the Covenant

HEBREWS 9:1–5

And behind the second veil, there was a tabernacle which is called the Holy of Holies, having a golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden jar holding the manna, and Aaron’s rod which budded, and the tablets of the covenant

(Hebrews 9:3–4 nasb).

Yesterday we considered the first tent; today we consider the second, called the “Holy of Holies.” According to Hebrews 9:4, the Holy of Holies had the golden altar of incense, which we discussed yesterday, and the gold-covered ark of the covenant. Verse 4 goes on to list three items that were in this place. Many have thought that these three items were inside the ark. But Aaron’s staff would have been much too long to go inside the ark, and the Old Testament says that the pot of manna and the staff were put inside the Holy of Holies near the ark (Exodus 16:32–34; Numbers 17:10–11; 1 Kings 8:9). Thus the words in which of Hebrews 9:4 refer back to the Holy of Holies, not to the ark.

The golden pot of manna, like the bread in the Holy Place, speaks of God’s sacramental provision for our lives. Aaron’s almond staff that blossomed, like the golden almond-tree lamp-stand in the Holy Place, speaks of the glorified person standing in God’s presence. The ark itself, with the tablets of the Law inside it, corresponds to the altar of incense, the place where God’s Word interacts with our prayers.

Verse 5 reminds us that the ark had a slab of gold as its lid and cherubim overshadowing it. Once a year the high priest sprinkled blood on this lid, called the “mercy seat” or the “propitiation.” What this means is that the ark was an altar, since blood was put on it. Like the preceding two altars, it was a doorway into the throne room of God.

But the high priest never got to go through that doorway. Once a year he put animal blood on that ark-altar, but then he backed out of the Holy of Holies. He did not stay in there continually. The blood of animals did not really open the door to the throne; it only symbolized the fact that blood would be needed for that door to be opened.

Jesus’ blood, displayed before God and under the watchful eye of the cherubim, was satisfactory. His blood opened the door to the throne, and He entered in, becoming a Melchizedekian Priest-King. Through Him we also enter the Holy of Holies. And in Him we do not need to back out.

CORAM DEO

Jeremiah 42–45

Revelation 4–5 show us God encircled by ranks of guardians. The innermost rank is formed by cherubim, corresponding to the veil between the tabernacles. Nobody is worthy to pass through until the Greater Melchizedek approaches, taking His seat next to God. Read these chapters and notice how they fit with Hebrews 9.

For further study: Leviticus 16:20–22 • Matthew 26:28 • 1 Peter 1:17–19

wednesday

july

14

The Outer, Older Tabernacle

HEBREWS 9:6–10

The Holy Spirit was showing by this that the way into the Holy of Holies had not yet been opened as long as the first tabernacle was still standing

(Hebrews 9:8).

Hebrews 9:6–10 describes the nature of the kingdom of God before Christ. During this time, sacrifices for sin were offered that took away only sins “committed in ignorance” (v. 7). The precise meaning of the Hebrew term translated “sin of inadvertency” or “unintentional sin” in Leviticus 4—which deals with the sin offerings—is a “sin of wandering astray,” God graciously considered the sins of the mankind as sins of wandering. Mankind had been led astray by its first shepherd, Adam. Adam’s sin, however, had been very high-handed. Adam’s sin was not dealt with by the old covenant system.

The outer or first tabernacle, the Holy Place, was a symbol for the period of the old covenant. The Holy Place was not a symbol for our own “present time” (as some translations render it), because it has been superseded by the heavenly ministry of Jesus. No, the work done in the Holy Place symbolized the entire nature of the preliminary form of the kingdom of God, before Christ.

The priests regularly ministered there (v. 6). It was their normal place to be. The Holy Place was the ante-room to the Holy of Holies, but the priests did not enter that room. Only the high priest went in, and only once a year, and he did not stay there. The entire ministry of the Holy Place then, pointed to the need for someone to get into the Holy of Holies permanently. Whether in the tabernacle or in Solomon’s temple or in Herod’s temple, as long as the outer tabernacle continued to stand in operation, it showed that the way into the Holy of Holies had not been opened. The high priest kept knocking at the door year after year, but the blood of bulls, goats, lambs, rams, and birds never opened the door.

The sacrifices of the preliminary kingdom were incomplete. They dealt with secondary sins, the sins of wandering, but they never dealt with the root sin, the sin of Adam. They never cleansed the conscience at the core of human life.

Likewise the dietary laws and laws of baptisms (Leviticus 11–15). They dealt with man’s outer life, but could never cleanse the heart. What they needed, and we as well, is a clean heart.

CORAM DEO

Jeremiah 46–49

Rejoice that your sin has been dealt with, that you are a member of the new covenant—a better covenant. Earnestly thank God—Father, Son and Holy Spirit—for the great work done on your behalf. Be bold in telling others that the way in to God’s presence has been opened.

For further study: Numbers 28:1–8 • Psalm 20:1–3 • Hebrews 10:11–14

thursday

july

15

The Ultimate Tabernacle

HEBREWS 9:6–14

When Christ came as high priest of the good things that are already here, He went through the greater and more perfect tabernacle that is not made with hands, that is to say, not of this creation

(Hebrews 9:11).

Yesterday we saw that the high priest passed through the Holy Place and tried to get into the Holy of Holies, but always failed. Jesus, however, passed through the “greater and more perfect” outer tabernacle—one not made with hands and not of this creation—to enter the Holy of Holies by means of His own blood.

What is this greater and more perfect outer tabernacle that is the entryway into the ultimate Holy of Holies? To understand this we have to refine our understanding of the Old Testament tabernacle and temple. The outer tent is a symbol of the ante-room of heaven. The courtyard around the tabernacle, with the holy mountain of the bronze altar in its midst, is a symbol of the earth itself. The area between the bronze altar and the tabernacle, including the laver of cleansing, represents the heavenly sky over the earth.

The priests of the old covenant are pictured as ministering in the ante-room of heaven as they labor in the outer tabernacle of the Holy Place, behind the blue veil of the firmament. This was a symbol of the “time then present,” the pre-Christ form of the kingdom. That kingdom, centered on Israel, is pictured as being in the ante-room of heaven, but not yet in the fullness of the heavenly sanctuary.

Some have suggested that Hebrews 9:11 refers to Jesus at His ascension passing through the visible heavens on His way to the invisible heaven. This cannot be, for the visible heavens are indeed part of this creation. Rather, what Jesus passed through on His way to the throne of God, the Holy of Holies, was the ante-room of heaven, the heaven of Genesis 1:1, which is not part of the earthly creation. This passage was pictured by the work of the high priest in the earthly tabernacle(s), and is seen taking place in Revelation 4 and 5.

The work of the Aaronic priests in the earthly tabernacle was never more than a picture of the work of Christ. Their work never took away sins. Instead, it only pictured Christ’s atonement, and as dramatized prayers, pleaded with God to fulfill His promises and bring to pass the redemption of humankind.

CORAM DEO

Jeremiah 50–52

Paul in 2 Corinthians 12:2 speaks of the “third heaven.” The first heaven is the firmament heavens, part of this world. The second is the ante-room of the original heavens of Genesis 1:1, pictured in the outer tabernacle. The third is the throne room, the Holy of Holies. Remember that you too will one day enter.

For further study: Genesis 1:6–20 • Isaiah 66:1–2 • Revelation 4:1–8

friday

july

16

The Blood of Christ

HEBREWS 9:11–15

He did not enter by means of the blood of goats and calves; but He entered the Most Holy Place once and for all by His own blood, having obtained eternal redemption

(Hebrews 9:12).

We have pointed out already that altars are doorways. Today we want to explore this theme more fully. The ritual of Leviticus 1 shows us how blood opens the doors. The animal is first of all slain as a substitute for the worshiper. Then its blood is sprinkled on the altar.

This display of blood before God satisfies God’s wrath, and He turns His wrath away (compare Exodus 12:7 and 13). Then the animal is cut apart, and placed on the altar. God’s fire consumes the animal. This is not a picture of God’s wrath, which has already been averted by the display of blood; rather, it is a picture of God’s acceptance of the animal into His presence, for God is a consuming fire. God is pleased to accept the worshiper on the basis of the displayed blood.

In the same way, the display of Jesus’ blood proves to God that His death has taken place. The display of blood averts God’s wrath, and opens the doorway for Jesus to enter heaven, and us with Him.

But when did this happen? Did it happen at the ascension? Did Jesus take His blood into heaven and show it to God? No. Jesus’ blood was displayed on the Cross. On the basis of that display, God opened heaven to Him, making His ascension possible. Indeed, a more literal translation of the whole burnt offering of Leviticus 1 is “ascension offering.” The animal’s blood is displayed, and then it is allowed to ascend in the smoke over the altar into God’s presence. The worshiper can participate in the animal’s ascension, just as we participate in Jesus’ ascension when we put our trust in Him.

But Jesus’ blood is far better than the blood of goats and bulls. Animal blood only covered sins of wandering temporarily. The high priest had to perform the same sacrifices year after year. It could never cleanse the conscience from Adam’s root sin (Hebrews 9:9). Jesus’ blood cleanses our consciences fully, cleansing our souls once and for all, and ushering us into the throne room of heaven (9:13–14). By dealing with sin at its root, Jesus’ death also takes care of all our lesser sins of wandering (9:15)

CORAM DEO

Habakkuk

WEEKEND

Obadiah

2 Kings 23:31–25:21

When old covenant believers prayed, they prayed in the ante-room of heaven, at the altar of incense, shouting through the veil to the throne. With no veil between us and God, we have full access to the throne. This being the case, pray with boldness and with confidence that your prayers are heard.

For further study: Psalm 130 • Ephesians 1:7–8 • Philippians 4:6–7

WEEKEND