Jesus Christ is Superior to Aaron as God’s High Priest (4:14–10:18): Part 6 of 7

The Earthly Tabernacle

“Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil, the part of the tabernacle which is called the Holiest of All, 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; and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail” (Hebrews 9:1-5, NKJV).

The first covenant (cf. 8:6-13) “had” (imperfect tense – repeated, ongoing in the past)¹ certain ordinances. This statement immediately follows 8:13, further showing that at the time of writing the first covenant was officially (from God’s perspective) obsolete. The ordinances or regulations of “divine service” (NKJV) or “divine worship” (NASB) [latreía] were the Levitical rituals of the Jewish religion (cf. 5:1; 7:27; 8:3). The “earthly sanctuary” [te hágion kosmikón] is lit. “the worldly holy place” (material, physical), alluding to the ancient center of Jewish worship (the two-section tabernacle, precursor of the Jerusalem temple), as opposed to the heavenly sanctuary not made with human hands (cf. vv. 11, 24; 8:2).

The Tabernacle Furnishings

In the “sanctuary” (NKJV) or “holy place” (NASB), into which only the priests were allowed to enter (Ex. 25–26), were the lampstand, the table and the showbread. Behind the second veil (in contrast to the entrance veil) was the “Holiest of All” (NKJV) or “Holy of Holies” (NASB) [hágia hágiōn], into which only the high priest could enter once a year (vv. 3-5).

A “golden altar of incense” (ASV, NASB, RSV) or “the golden censer” (N/KJV, ERV) [thumiastērion] refers to “a place or vessel for the burning of incense,” whether a “censer” or “altar of incense” (BDAG 461). Although the altar of incense was before the veil and not behind it (Ex. 30:6), the present active participle éxousa (“having”) does not necessarily mean “inside” the holiest place, but in its significance more properly connected with it (cf. 1 Kings 6:22).²

The ark of the covenant was a chest made of acacia wood overlaid inside and out with gold (Ex. 25:10-22), which contained: (a) the golden [LXX] pot/jar of manna (Ex. 16:33) as a memorial of God’s providence; (b) Aaron’s rod that budded (Num. 17:1-10), a sign against rebellious complainers; and (c) the tablets of the covenant (Ex. 25:16, 21; 40:20; Deut. 10:2-5), representing God’s law.³ Above the ark were the figures of two cherubim of glory (Ex. 25:18-20) and the golden lid called the mercy seat (Ex. 25:17, 20-22), “concerning which things there is not [time or space] now to speak in detail” (v. 5; cf. 5:11).

The Tabernacle Ritual

“Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services. 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 Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. 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—concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation” (Hebrews 9:6-10).

The priests serve in the outer part of the sanctuary (v. 6). The high priest officiates in the inner part, entering once a year (Day of Atonement) with animal blood to make appeasement for his own sins and the sins of the people (v. 7; cf. 5:3; Lev. 16:12-16). The Holy Spirit (the divine agent of revelation) has shown that while the first tabernacle stands (representing the Levitical ritual system), there is no direct access (for us) into the “holies” [hagíōn], i.e., the heavenly sanctuary in the presence of God (v. 8; cf. vv. 11, 24; 10:19-20; compare John 14:6).

The Levitical rituals were “symbolic for the present time” (vv. 9-10). They could not make perfect, justify, or save from sin (cf. 7:18-19; 8:7). They could not cleanse one’s conscience (cf. v. 14). They were merely shadows of better things to come (cf. 8:5; 10:1). The “fleshly ordinances imposed until the time of reformation” marks the fulfillment of the old-covenant system, having served its purpose while transitioning into the Christian Age (cf. Acts 13:19-26).

Christ’s Superior Ministry

“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. 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. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, 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?” (Hebrews 9:11-14).

What makes Christ’s high priesthood superior?

o   The heavenly tabernacle is not man-made (v. 11; cf. v. 24; 8:2).

o   He entered the Holy Place with his own blood, not of animals (vv. 12a, 13, 14)

o   He did this once-for-all-time (v. 12b; cf. v. 28; 7:27; 10:10).

o   The redemption is everlasting, not temporary (v. 12c; cf. v. 15; 5:9; 7:16, 25).

o   He offered himself without blemish to God (v. 14a; cf. 4:15).

o   One’s conscience can now be cleansed (v. 14b; cf. 10:22; 1 Pet. 3:21).

The New-Covenant Mediator’s Death was Necessary

“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. For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force after men are dead, since it has no power at all while the testator lives. Therefore not even the first covenant 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 goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant which God has commanded you.” Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. And according to the law almost all things are purified with blood, and without shedding of blood there is no remission” (Hebrews 9:15-22)

This covenant is “new” in contrast to the one that is now “old” or “obsolete” (v. 15a; cf. 7:22; 8:6, 13).⁴ The new covenant was established “by means of death” (v. 15b; cf. vv. 27-28; 2:9, 14; 7:27). Christ’s death makes provision “for the redemption of the transgressions under the first covenant” (v. 15c; cf. v. 26; Rom. 3:25-26; Gal. 4:4-5).

Those who are called (cf. 3:1; Phil. 3:14, 20; 2 Thess. 2:14) may receive the promise (cf. 1 John 2:25) of the eternal inheritance (v. 15d; cf. v. 12; 5:9; 7:25). This new covenant is the last will and testament of Jesus Christ, in force at his death (vv. 16-17). The first covenant was confirmed with blood (vv. 18-21), and “almost all things are purified with blood,” not counting grain and drink offerings. Christ had to suffer a violent death, because without the shedding of blood there is no remission/forgiveness (v. 22; cf. v. 28; 10:4).

Christ’s Better Sacrifice

“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. 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; not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another—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. And as it is appointed for men to die once, but after this the judgment, 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” (Hebrews 9:23-28)

“Therefore” [oun], i.e., since almost all things are ceremonially cleansed with blood (v. 22), “it was necessary that the copies of the things in the heavens should be purified with these [ritualistic sacrifices, vv. 18-21]” (v. 23a). The old covenant, with its accompanying regulations and rituals, was merely a foreshadowing [hupodeígmata – “examples”] of the heavenly things of Jesus Christ (cf. v. 24; 8:5; 10:1). Animal sacrifices were necessary to ceremonially cleanse the tabernacle and everything associated with it. But the heavenly things require better sacrifices (v. 23b), namely (a) Jesus himself (cf. vv. 26-28; 7:27; 10:10); and (b) our own personal sacrifices (cf. 13:15, 16; Luke 9:23-24; 14:26-33; Rom. 12:1).

Christ has entered heaven (vv. 24-28). As Christ is not a high priest of this world (cf. 7:13-14), he has not entered “holies” [hágia], i.e., “holy places” (NKJV) or “a holy place” (NASB) made with human hands (cf. v. 11; 8:2; Acts 7:48; 17:24) (v. 24). These man-made structures and furnishings are merely copies/figures [antítupa] of the true (cf. v. 23; 8:4). Christ has entered “heaven itself” (cf. 1:3, 13; 4:14; 8:1; 12:2; 1 Pet. 3:22), now to appear in the presence of God for us (cf. 7:25; Rom. 8:34; 1 John 2:1).

The old system required continual sacrifices involving the blood of another (vv. 25-28; cf. v. 7; 7:27; 8:3; 10:1). Jesus offered himself once-for-all time (vv. 26, 28; cf. 7:27, 28). The implication of v. 26 is that Christ’s sacrifice reaches back to deal with the sins of past generations (cf. v. 15). His mission at “the end/consummation/completion of the ages” marks the final period of Bible history (cf. 1:2; 1 Pet. 1:20; 3:3), to “put away sin … to bear the sins of many” (vv. 26, 28; cf. v. 12-14, 22; 8:12; 10:4; Matt. 20:28; 26:28; John 1:29; 2 Cor. 5:21). The “many” (large, indefinite number) refers to all sinners, seeing that Christ died for everyone (2:9), but those whose sins are forgiven are “all who obey Him” (5:8-9).

It is appointed for human beings to physically die just once (cf. Gen. 3:19; Rom. 5:12), and after this is the judgment (v. 27; cf. Acts 17:30-31; 2 Cor. 5:10): two divinely-ordained appointments we must all keep. For those who eagerly wait for him (v. 28b; cf. Matt. 24:42, 44; 1 Thess. 5:1-5; 2 Pet. 3:11-12), Jesus will appear a second time (cf. John 14:1-6; Acts 1:11; 1 Thess. 4:13-18), apart from sin (cf. 4:15; 2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5), for the completion of eternal salvation (cf. v. 12, 15; 2:3; 5:9).

--Kevin L. Moore

Endnotes:

     ¹ The verb eiche (“it had”), the imperfect third person singular form of échō, expresses ongoing action of the past.

     ² “The writer of Hebrews most probably is not referring to a ‘golden censer.’ Nowhere in the Old Testament is a censer mentioned as part of the furniture of the Holy of Holies. Further, it is not likely that the reference is to Aaron’s censer which was used on the Day of Atonement (Lev. 16:12-13). This censer was of no special importance; and even if it had been, it could not have been kept in the Holy of Holies, for the high priest had to use it to carry coals from the altar as he entered the Holy of Holies” (N. Lightfoot, Jesus Christ Today 178). Contra R. Milligan, Hebrews 245-46.

     ³ The ark was captured by the Philistines (1 Sam. 4:1-11), and later in the days of Solomon it only contained the two stone tablets (1 Kings 8:9).

     ⁴ The first covenant is equivalent to the law (8:4-9; 9:18-22; 10:1, 8), viz. the law of Moses (10:28; cf. 8:5; 9:19).

Related Posts: Heb 8:1-13, Heb 10:1-18

 

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Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 5 of 7

Jesus is the Mediator of a Better Covenant

“Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man” (Hebrews 8:1-2, NKJV).

This is the “main point”¹ of either (a) what has been said about our High Priest, or (b) the entire epistle. Our High Priest is enthroned in the heavenly realm, a position of honor and authority (v. 1; cf. 1:3, 8, 13; 10:12; 12:2). He ministers (intercedes, 7:25) in the heavenly sanctuary (“holies”), the true tabernacle (“tent”) prepared by the Lord, not by human ingenuity or accomplishment (v. 2; cf. 9:11, 24; 11:10).

“For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer. For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, ‘See that you make all things according to the pattern shown you on the mountain.’ But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises” (Hebrews 8:3-6).

Like every high priest, this One must also have something to offer (v. 3; cf. 7:27; 9:28). Jesus could not be a priest on earth (unqualified by his lineage, 7:14), and there are currently (at the time of writing) priests who offer gifts according to the law (of Moses), the basis of “the first covenant” (vv. 4, 6-13; 9:18-22). But these earthly priests and sacrifices serve as merely a copy and shadow of the heavenly things (v. 5a; cf. 10:1).

Moses was instructed to build the tabernacle according to the pattern (v. 5b; cf. Ex. 25:9, 40; 26:30; Acts 7:44). The OT is filled with physical “types” that have accompanying spiritual “antitypes” in the NT (e.g. Acts 3:22; 1 Cor. 5:7-8; 10:1-4; 15:45-49; 1 Pet. 3:20-21; etc.).

“But now,” in contrast to the temporary system of Judaism, Jesus “has obtained a more excellent ministry,” superior to the antiquated Levitical priestly arrangement (v. 6; cf. 5:1-10; 7:11-28; 8:1-5). He “is Mediator of a better covenant,” superior to the old covenant of the Jews (cf. 7:22). A covenant is an agreement between at least two parties with conditions to be met and promises to be fulfilled. The old covenant involved God and the people of Israel under the Mosaic law. The new covenant is between God and all people of every nation who submit to the gospel of Jesus Christ, “established on better promises” with a superior rest and hope (cf. 4:1-6; 6:11-19).

The Need for a New and Better Covenant

“For if that first covenant had been faultless, then no place would have been sought for a second. Because finding fault with them, He says ...” (Hebrews 8:7-8a).

The first covenant (Deut. 5:1-3) was not faultless (v. 7; cf. 7:18-19) in that the people of Israel were not faithful to the agreement (Jer. 11:8-11; cf. Rom. 8:3; Jas. 2:10; 3:2; Gal. 3:10), and no one could be justified by it (cf. Acts 13:39; Rom. 3:20, 28; Gal. 2:16, 21; 3:11, 21). The ancient prophecy of Jeremiah 31:31-34, concerning this new covenant, is quoted as having been fulfilled in Christ.

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah—not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. None of them shall teach his neighbor, and none his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest of them. For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more” (Hebrews 8:8b-12).

The previous covenant, initially based on 10 commandments (Deut. 4:13)—with many others added thereafter—was established around fifteen centuries before Christ at Mt. Horeb in the Sinai wilderness with the Israelites who had just been delivered from Egyptian bondage, not prior to this (with their forefathers) or with any other nation (Deut. 5:1-3). Unfortunately, Israel did not keep their end of the agreement (v. 9), so the Lord promised (ca. 600 BC) a new covenant that would be different from (“not according to”) the first one in the following ways:

o   God’s decrees to be written in the minds and hearts of his covenant people, with internal conviction (cf. Matt. 5:21-22, 27-28), in contrast to lifeless tablets of stone.

o   “I will be their God and they shall be My people” (cf. 1 Pet. 2:9), as opposed to being disregarded and cut off (v. 9).

o   Those in this new covenant relationship will not have to be taught to know the Lord, since they will already know him. Under the old system, one was physically born into the covenant community but had to grow and develop in order to be taught to know the Lord later on. Under the new covenant, one is first taught to know the Lord, then born (again) into God’s family (John 3:3-5; 1 Pet. 1:22-23), “from the least to the greatest” (cf. Matt. 25:40, 45; 1 Cor. 12:22-27; Rom. 15:1).

o   Under the new covenant, sins are completely forgiven and forgotten (cf. 9:15; Matt. 26:28; Col. 2:13), in contrast to the recurring reminders of perpetual sin offerings.

“In that He says, ‘A new [covenant],’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away” (Hebrews 8:13).

Jeremiah’s prophecy has been fulfilled, the new covenant of Jesus Christ has been established (v. 13; cf. v. 6; 7:2; 9:15), and the Sinaitic covenant has been made “old” or “obsolete.”² It has served its purpose and has now been superseded by something better. That the first covenant is said to be “becoming obsolete and growing old” and “is ready to vanish away” alludes to the fact that old-covenant Judaism was still alive and well at the time of writing, but in the near future (late summer AD 70) the temple would be destroyed by the Romans and nationalistic Judaism (including the Levitical priesthood) would come to a fateful end.

--Kevin L. Moore

Endnotes:

     ¹ The noun kephálaion means “a sum total ... the crowning or ultimate point” (H. K. Moulton, Analytical Greek Lexicon Revised 229): “the main point” (NKJV, NASB, NRSV), “the chief point” (ASV/RV), “the point” (ESV, NIV).

     ² The verb palaióō means “to make old; pass. to grow old, to become worn or effete ... met. to treat as antiquated, to abrogate, supersede” (H. K. Moulton, Analytical Greek Lexicon Revised 299).

Related Posts: Heb 7:1-28, Heb 9:1-28

 

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The New Testament as Fulfilled Prophecy

     God’s covenant with Israel was established about fifteen centuries before the Christian era (Ex. 34:10, 27; Deut. 5:1-3) and was a temporary measure to keep faith alive until the advent of the promised Messiah (cf. Gal. 3:16–4:7; Heb. 8:6-13).¹ About six centuries before Christ, the promise of a “new covenant” was issued (Jer. 31:31-34; cf. 32:40; Ezek. 16:60-62; 37:26; Rom. 11:27). This promise was fulfilled in Christ and ratified at his death (Heb. 8:6; 9:15-17; 12:24; 13:20).² First-century writers affirm the arrival of this new and better covenant (2 Cor. 3:6; Heb. 8:6-13; cf. Gal. 4:24-26).

     When the sacred writings of Christians were placed alongside those of the Jews to comprise a unified canon,³ it was necessary to distinguish between the two with appropriate designations. A significant term in the Hebrew scriptures relating to God’s relationship with his people is běrît, with its Greek equivalent diathēkē, meaning “covenant.” Since the expression “new covenant” (Jer. 31:31; Heb. 8:8; 2 Cor. 3:6) implies that the former one is “old” (cf. Heb. 8:13; 2 Cor. 3:14), it was natural to use this terminology for the respective divisions of the Christian canon.

     Among Latin speakers (and in the Latin Vulgate) the corresponding word was testamentum, thus the English appellations “Old Testament” and “New Testament.” The KJV uses the word “testament” instead of “covenant” to translate diathēkē in several passages (cf. Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 3:6; 2 Cor. 3:14; Heb. 7:22; 9:15, 20; Rev. 11:19). 

     While the Old Testament unfolds the early history of God’s people, the New Testament provides the rest of the story. It was not an afterthought or the invention of 1st-century Jesus followers but has been a critical part of the divine plan all along.

--Kevin L. Moore

Endnotes:

     ¹ See The Old and New Covenants. The Hebrew word běrît applies to agreements between certain parties, involving conditions and promises (cf. Gen. 6:18; 9:9-16; 15:18; 17:2-21; 21:27, 32; 26:28; 31:44; Ex. 2:24; 6:4-5; 19:5; Num. 25:12-13; et al.). It is rendered in the LXX by diathēkē, which in secular Greek applied to an agreement related to a testament or will. See K. L. Moore, Getting to Know the Bible 22-26. The relationship between the covenant of Israel and the Law of Moses and the respective questions of continuance and relevance are heavily debated in the religious world today. In the context of Pauline studies, much discussion has been generated in fairly recent years about Paul’s view of the law in the setting of 1st-century Judaism. See Was Paul Anti-Law? 

     ² Cf. Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11:25.

     ³ See Canonization of the NT Part 1 and Part 2.

Related Posts: Is Moses' Law Still Binding? 

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The Lord is the Spirit

     Does 2 Corinthians 3:17-18 teach that the Lord Jesus is the same Person as the Holy Spirit? The text reads: “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (ESV). This passage makes reference to to pneuma (“the spirit”) and kuriou pneumatos (“spirit of [the] Lord”) but does not explicitly allude to “the Holy Spirit.” In fact, the Bible makes a clear distinction between Jesus and the Holy Spirit as separate divine Persons (13:14; John 14:26; etc.).

     The Greek word pneuma (“spirit”) is employed in various ways in the NT, including wind (John 3:8), breath (2 Thess. 2:8), both righteous and wicked spirit beings (Matt. 8:16; Heb. 1:14), the essence of God (John 4:24), the Holy Spirit (Matt. 4:1), and the inner person (Acts 7:59; 17:16); the context must therefore determine its usage.

     In the third chapter of 2 Corinthians, the apostle Paul, having alluded to his own restless “spirit” [pneuma] (2:13), metaphorically describes the Corinthian church as an epistle of Christ, not literally written with ink or on stone but on human hearts with the “spirit” of the living God (v. 3). It is not the physical writing but the spiritual message of Christ’s new covenant that makes spiritual life accessible (v. 6). In vv. 7-16 Christ’s new covenant system (“the ministry of the spirit” [v. 8] = “the ministry of righteousness” [v. 9]) is contrasted with the physical, external, ritualistic and obsolete old-covenant-system of Moses (“the ministry of death” [v. 7] = “the ministry of condemnation” (v. 9]).

     When Paul says, “now the Lord is the spirit” (v. 17), which spirit has he been talking about? His theme has not been the Holy Spirit per se but the source of spiritual life, emanating from “the living God” (v. 3) “through Christ” (v. 4). The new covenant of Jesus Christ, in contrast to the old covenant of Moses, is now the source of spiritual life (v. 6). Note the contrast: “the ministry of death” (v. 7) vs. “the ministry of the spirit” (v. 8). It is the Lord [Christ], not Moses, who is the life-giving spirit.

--Kevin L. Moore

Related Posts: The Triune Godhead, Is the Law of Moses Still Binding?, Responding to Sabellianism

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