From Shadow to Reality

For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.—Hebrews 10:1

A verse-by-verse study in Hebrews 9

Israel’s Tabernacle in the wilderness was an essential part of the teachings of the early church. An exposition of this Old Testament picture is central to the theme of the book of Hebrews. Chapter 9 contrasts the Tabernacle and the typical Law Covenant with the arrangements of the New Covenant and the blessings it holds for Israel and all people who shall eventually avail themselves of its privileges.

A Better Tabernacle—verses 1-5

“Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercy seat; of which we cannot now speak particularly.”

It may be noted that the King James Version, quoted above, has the word “covenant” in italics, showing that there is no supporting word in the Greek texts. Other translations insert the word “tabernacle,” which is probably more appropriate. However it is true that all the services of the ancient Tabernacle were dictated by the Law Covenant given at Mt. Sinai.

The writer of Hebrews proceeds with a straightforward description of the furniture in the Tabernacle. Noteworthy is the omission of the golden altar and the placement, instead, of the golden censer in the Most Holy. A number of translations, including the American Revised and several modern paraphrases, render the word “altar” instead of “censer,” assuming the placement in the Holy of Holies to be a copyist error. Barclay’s translation renders this section thus: “It [the Holy of Holies] was approached by the golden altar of incense.” This is supported by the fact that if the censer was meant rather than the golden altar, the latter would be the only item of furniture omitted.

However there is much to be said in favor of the Authorized Version. The Greek word for altar is thusiasterion, while the word here is the closely related thumiasterion. The latter word is found in the Septuagint of 2 Chronicles 26:19 and Ezekiel 8:11 where censer is clearly meant. Thumiasterion is derived from thumao, burning, while thusiasterion is a derivative of thusiaso, to sacrifice (Vine’s Expository Dictionary of New Testament Words).

Additional evidence can be derived from Leviticus 16:12, which reads, “And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil.”

The obvious reading here is that the censer was brought within the second veil. The Hebrew word rendered “veil” in this passage always refers to the entrance to the Most Holy, the other two Tabernacle entrances being consistently referred to by Hebrew words translated “gate” and “door.”

The incense was to cover the mercy seat before the blood was sprinkled. While some incense could have penetrated beyond the veil, it is difficult to imagine how the high priest would know when enough had done so to cover the mercy seat.

Spiritually the sprinkling of the incense apparently represents the intercession of Jesus on behalf of the church (and ultimately the world). This intercession is described in Hebrews 9:24 as being “in heaven itself,” a condition pictured by the Holy of Holies.

William Crawford, in a letter published in the Reprints, comments on a footnote in the Emphatic Diaglott. He writes: “Apparently from the reading of this verse, the censer, full of burning coals of fire, as well as the incense, were both taken by the priest beyond the second veil” (Reprints, p. 5961). He then proceeds to suggest that the incense was “brought in” by penetration from the golden altar. He does note, however, that there is no doubt that the veil referred to is the one separating the holy from the most holy.

A Better Priesthood—verses 6-11

“Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building.”

The scene now turns from the furniture to the actors. The major role in the sacrificial drama of Old Testament worship was played by the high priest. His usual domain was the Holy (here called the “first tabernacle”). Once each year, on the Day of Atonement, he went into the second compartment, the Most Holy, with blood for his own sins and for the people’s transgressions.

The author of Hebrews indicates the lesson is that the way to the Most Holy was not available until the blood was brought to the mercy seat. The blood of bulls and goats, he points out, was only a picture of a higher reality. This greater reality was the sacrifice of Christ, an offering which needed no repetition, but was given once, efficacious for all time.

To this agree the words in chapter ten: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:19,20). Further confirmation comes from the apostle Paul: “But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel” (2 Timothy 1:10).

Better Blood—verses 12-14

“Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?”

The comparison now turns from the actor in the typical drama of redemption to the blood as the means of atonement. Later the body of the animal will be emphasized: “For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate” (Hebrews 13:11,12).

In both references the blood refers to the once-for-all sacrifice of Jesus. The bodies, however, being plural, suggest a wider picture than Jesus alone; it includes those who lay down their lives as a “living sacrifice” with him (Romans 12:1).

Some are inclined to take the references to “the blood of bulls and goats, and the ashes of an heifer” as signifying that the reality pictured by each of these sacrifices is Jesus. We suggest that this is a generic reference to the sacrifices of ancient times and not a specific designation of the individual animals involved. The metaphor might be idiomatically translated “for if ancient sacrifices sanctified to the purifying of the flesh, how much more valuable is the blood of atonement offered by Jesus alone.”

The effect of Jesus’ sacrifice is to remove the consciousness of sin from those wishing to serve God acceptably. It is to the same effect that the apostle Paul writes, “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit” (Romans 8:1).

A Better Covenant—verses 15-20

“And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, saying, This is the blood of the testament which God hath enjoined unto you.”

The word “testament” in this passage would be better rendered “covenant,” as it is in many respected translations. The subject is obviously the bringing in of a “new” covenant to replace a former one. The stated object of such an exchange is that “they which are called might receive the promise of eternal inheritance.” The former covenant is undoubtedly the Law Covenant, under which the Jewish people were striving unsuccessfully for eternal life.

The question then remains as to whether “they which are called” refers to the entire nation of Israel or only those who were called with the high calling opened up by the sacrifice of Christ and initiated at Pentecost. To answer this question we need to proceed to the method by which this new covenant comes into force— “the death of the testator.”

If the testator is understood to be the maker of a will, we are faced with the problem of the identity of the testator. Christians are spoken of as “heirs of God, and joint-heirs with Christ Jesus” (Romans 8:17). Obviously God does not die and Jesus is not the giver of the inheritance: he is a “joint-heir.”

In fact the illustration is based on the Old Testament method of making a covenant. Commenting on this verse, Professor W. E. Vine writes: “We may render somewhat literally thus: ‘For where a covenant (is), a death (is) necessary to be brought in of the one covenanting; for a covenant over dead ones (victims) is sure,’ . . . The writer is speaking from a Jewish point of view, not from that of the Greeks.”

The dead animals by which the Law Covenant was ratified are listed as “calves and goats,” the blood of which, with the ceremonial usage of water, scarlet wool, and hyssop, was used to sprinkle “the book and all the people.” The reference is to the inauguration of the Law Covenant recorded in Exodus 24:3-8. The multiplicity of the animals used suggests that they represent not only the sacrifice of Jesus, but of his footstep followers as well.

If this be the case, then the covenant is not completely in force until the death of all the ratifying animals, the members of Christ’s body. In this case the phrase “those which are called” refers not only to those transferred at Jesus’ first advent but of “all the people,” the nation of Israel prefiguring the entire human race. Since this applies both to the church and to mankind, the covenant referred to may be thought of as the “new covenant” of Jeremiah 31:31.

Purifying the Heavens—verses 21-23

“Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.”

While the account of the inauguration of the covenant mentions the sprinkling of the altar (Exodus 24:6), it does not mention the sprinkling of the vessels of ministry. The instruments of the Tabernacle were sprinkled with the anointing oil in the service for the consecration of the priesthood (Leviticus 8). There was a sprinkling of the golden altar mentioned in Leviticus 16:20 which carried out the command of Exodus 30:10.

This would indicate that this sprinkling of blood related to the work of the entire Aaronic priesthood and was not accomplished until they and the Tabernacle were purified for service. These animal sacrifices, our text explains, prefigure far greater sacrifices (plural) than those used to cleanse Israel’s ancient Tabernacle.

Entering the Holiest—verses 24-28

‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation."

The Tabernacle drama is brought to a close in this final section. In contrast to the typical high priest needing to enter the Most Holy with the blood of atonement, Christ the greater high priest needed but to enter the reality (heaven) once with the blood sufficient for all time. The entrance beyond the veil into the holiest compartment represented the death of the one entering. So Jesus entered heaven by means of his sacrificial death on Calvary’s cross.

If the high priest did not carry out the typical ritual to the last detail, he was subject to the penalty of death by the Lord. Not only did this affect his own future, it was of deep concern to the entire nation as well since the atonement for their sins would not have been made. It is claimed that the nation waited in the vicinity of the Tabernacle for the high priest to return unscathed. They would all then cheer for the atonement of their sins had successfully taken place.

The reality is that Jesus Christ entered heaven to make intercession for the world through his death. All mankind awaits the outcome of this judgment, for it portends their own release from death.

Thus, it was after the men of ancient times died symbolically before sprinkling the blood of atonement that the judgment of the successfulness of that atonement was rendered. In the reality the success of that judgment is assured. “So,” concludes the writer, “Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” How the welcome Hallelujah shouts of the entire human race will resound through all eternity for such a salvation as this.