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Hebrews 9

Hebrews 9 provides a detailed explanation of the contrast between the old and new covenants, emphasizing the role and limitations of the Tabernacle and the sacrifices offered within it. The chapter discusses the earthly Tabernacle's structure and functions, contrasting them with the heavenly realities represented by Christ's sacrifice, which offers eternal redemption.

Hebrews 9:1-7 (NKJV)
1 Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary.
2 For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary;
3 and behind the second veil, the part of the tabernacle which is called the Holiest of All,
4 which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant;
5 and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.
6 Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services.
7 But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people’s sins committed in ignorance;

The opening verses describe the structure and services of the earthly sanctuary, which was central to the old covenant. The passage explains that the sanctuary consisted of two main parts: the Holy Place and the Most Holy Place, each with specific furnishings and functions. The Holy Place contained the golden lampstand, the table of showbread, and the altar of incense. Beyond the second veil was the Most Holy Place, which held the Ark of the Covenant, overlaid with gold, containing the tablets of the covenant, Aaron's rod that budded, and a golden pot of manna. It also mentions the golden censer, which, while typically kept in the Holy Place, was brought into the Most Holy Place by the high priest on the Day of Atonement. The censer’s role was to create a cloud of incense that symbolized the prayers and intercession of the people and, as stated in Leviticus 16:12-13, this cloud of incense covered the mercy seat, protecting the high priest from directly encountering God’s glory. Above the Ark were the cherubim of glory overshadowing the mercy seat, representing God’s throne. The passage emphasizes that while the priests ministered daily in the Holy Place, only the high priest entered the Most Holy Place once a year, and never without blood. This blood was offered for his own sins and for the sins of the people, symbolizing the need for atonement and pointing forward to the ultimate sacrifice of Christ, who would fulfill these types and shadows with a better and eternal ministry.

Hebrews 9:8-10 (NKJV)
8 the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing.
9 It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience—
10 concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.

These verses explains that the earthly sanctuary and its rituals served as symbolic representations, pointing forward to the greater reality of Christ's ministry in the heavenly sanctuary. The Holy Spirit revealed that as long as the first tabernacle and its system of worship were in place, access to the Most Holy Place, representing direct access to God, was not yet fully available to humanity. The earthly rituals, including sacrifices and ceremonial washings, were temporary provisions that could not cleanse the conscience or remove sin completely. These regulations, imposed under the old covenant, were intended to last only "until the time of reformation," which came with Christ. His ministry inaugurated a new covenant, providing direct access to God and a complete purification of the heart and conscience, fulfilling what the earthly system could only symbolize.

Hebrews 9:11-12 (NKJV)
11 But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation.
12 Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.

Christ is introduced as the High Priest of a new covenant, serving in a heavenly Tabernacle not constructed by human hands. Unlike the high priests of old who offered the blood of animals, Christ offered His own blood, achieving not a temporary but an eternal redemption for humanity. This act fulfilled and surpassed all the symbolic rituals of the old covenant, providing a once-and-for-all solution to sin.

Hebrews 9:13-14 (NKJV)
13 For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh,
14 how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?

These verses draw a contrast between the old and new covenants. If the blood of animals could sanctify and purify the flesh, how much more effective is the blood of Christ—who, through the Holy Spirit, offered Himself without blemish— in cleansing our conscience from acts that lead to death, enabling us to serve God fully and sincerely.

Hebrews 9:15 (NKJV)
15 And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.

Christ is presented as the Mediator of the new covenant, whose death redeems the transgressions committed under the first covenant. His sacrifice ensures that those called by God receive the promised eternal inheritance, highlighting the comprehensive and inclusive nature of His redemptive work.

Hebrews 9:16-17 (NKJV)
16 For where there is a testament, there must also of necessity be the death of the testator.
17 For a testament is in force after men are dead, since it has no power at all while the testator lives.

These verses explain that both the old covenant and the new covenant require death to be validated. This is because these covenants address the issue of sin and reconciliation with God, which necessitates atonement through the shedding of blood (Hebrews 9:22). The passage uses the analogy of a will or testament, which only takes effect after the death of the one who made it, to illustrate this point. Under the old covenant, the death of animals provided temporary atonement and symbolized the ratification of God’s promises. Similarly, the new covenant required the death of Jesus Christ, whose perfect sacrifice not only validated the covenant but also provided eternal redemption. Unlike other covenants, such as God’s covenant with Noah, which did not involve atonement or require death, the old and new covenants specifically deal with sin. Therefore, Jesus’ death was essential to fulfill the new covenant’s promises of forgiveness and eternal life.

Hebrews 9:18-22 (NKJV)
18 Therefore not even the first covenant was dedicated without blood.
19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people,
20 saying, “This is the blood of the covenant which God has commanded you.”
21 Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry.
22 And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.

This passage recalls the dedication of the first covenant, where Moses used blood to consecrate the people, the law, and the Tabernacle, underscoring the principle that forgiveness of sins requires bloodshed. This foreshadows the ultimate sacrifice of Christ, whose blood not only purifies but also provides the remission of sins, fulfilling the law’s requirements in a superior and final way.

Hebrews 9:23-24 (NKJV)
23 Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these.
24 For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us;

The earthly Tabernacle and its rituals are described as mere copies or shadows of the heavenly realities. Just as the earthly holy places required purification with blood, so too the heavenly things required a superior sacrifice— that of Christ. Unlike the high priests who entered human-made sanctuaries, Christ entered heaven itself, presenting Himself before God on our behalf.

Hebrews 9:25-26 (NKJV)
25 nor did He enter heaven to offer Himself often, as the high priest enters the Most Holy Place every year with blood of another—
26 He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself.

This section highlights the superiority of Christ’s sacrifice compared to the repeated sacrifices made under the old covenant. The earthly high priests entered the Most Holy Place year after year with the blood of animals, which could never fully remove sin. In contrast, Christ entered the heavenly sanctuary only once, offering Himself as the perfect sacrifice. His sacrifice did not need to be repeated because it was sufficient to take away sin for all time. The passage emphasizes that Christ appeared "at the end of the ages" to put away sin by the sacrifice of Himself. This signifies the culmination of God’s plan for salvation, where Christ’s one-time offering provides eternal redemption, addressing the root of sin and offering reconciliation with God in a way the old covenant system could only symbolize.

Hebrews 9:27-28 (NKJV)
27 And as it is appointed for men to die once, but after this the judgment,
28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him, He will appear a second time, apart from sin, for salvation.

The final verses draw an analogy between the universal human experience of death followed by judgment, and Christ’s singular sacrifice followed by His return. Just as each person dies once and then faces judgment, Christ was offered once to bear the sins of many and will return, not to deal with sin again but to bring salvation to those who are waiting for Him. This emphasizes the sufficiency and completeness of His redemptive work.

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