The Superior Sanctuary

Stefan Van der Merwe

The Christian is a citizen of two worlds, the earthly and the heavenly. Because he is a citizen of two worlds, he must learn how to walk by faith in a world that is governed by sight.

Like Moses, a believer must see the invisible if he is to overcome the pull of the world (Heb. 11:24–27). (By faith, when he had grown up refused to be known as the pharaoh’s daughter…by faith he left Egypt…by faith he kept the Passover)

Practical man says, “Seeing is believing!”
But the man of faith replies, “Believing is seeing!”

This principle of faith must apply to our relationship to the heavenly sanctuary. We have never seen this sanctuary. Yet we believe what the Bible tells us about it. We realize that God is not worshiped today in temples made with hands (Acts 7:46–50). There is no special place on earth where God dwells (see Isa. 57:15; 66:1–2; John 4:19–24). We may call a local church building a “house of God,” but we know that God does not live there. The building is dedicated to God and His service, but it is not His dwelling place.

Hebrews 9 presents a detailed contrast between the Old Covenant sanctuary (the tabernacle — the place where God used to dwell) and the New Covenant heavenly sanctuary where Jesus Christ now dwells and from where he ministers. This contrast here in Hebrews 9 makes it clear that the New Covenant sanctuary is superior.

The Old Covenant Sanctuary

Hebrews reminds readers that the regulations and practices in the tabernacle were ordained by God.

The Old Covenant was inferior (Heb. 9:1–10) for 5 reason

It was an earthly sanctuary (v. 1).

We read in verse 1:

“Now the first covenant had regulations for worship and also an earthly sanctuary. A tabernacle was set up” (Heb 9:1).

This means

• It was made by man (Heb. 9:11)
• Pitched by man (Heb. 8:2).

The Jewish people generously brought their gifts to Moses, and from these materials the tabernacle was constructed. Then God gave spiritual wisdom and skill to Bezalel and Oholiab to do the work of making the various parts of the tabernacle and its furnishings. After the construction was completed, the sanctuary was put in place and dedicated to God (Ex. 40). Even though the glory of God moved into the sanctuary, it was still an earthly building, constructed by humans out of earthly materials.

Because it was earthly, it had weaknesses:

• It would need a certain amount of repair.
• Limited geographically: if it was pitched in one place, it could not be in another place. It had to be dismantled and the various parts carried from place to place.
• It belonged to the nation of Israel and not to the whole world.

It was a type of something greater (vv. 2–5).

“In its first room were the lampstand and the table with its consecrated bread; this was called the Holy Place. 3 Behind the second curtain was a room called the Most Holy Place, 4 which had the golden altar of incense and the gold-covered ark of the covenant. This ark contained the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant. 5 Above the ark were the cherubim of the Glory, overshadowing the atonement cover. But we cannot discuss these things in detail now” (Heb 9:2–5).

The writer listed the various parts and furnishings of the tabernacle because each of these carried a spiritual meaning. They were “patterns of things in the heavens” (Heb. 9:23). The diagram gives a general picture of the tabernacle.

Divisions: “the first” (Heb. 9:2) — Holy place

“the second” (Heb. 9:7) — The Holy of Holies.

Each of these divisions had its own furnishings, and each piece of furniture had its own special meaning.

In the holy place

seven-branched golden Lampstand (Menorah)

There were no windows in the tabernacle, this lampstand provided the necessary light for the priests’ ministry in the holy place. The nation of Israel was supposed to be a light to the nations (Isa. 42:6; 49:6).

Jesus Christ is the “Light of the world” (John 8:12), and believers are to shine as lights in the world (Phil. 2:14–15).

table with twelve loaves of (shew) bread on it.

Each Sabbath, the priests would remove the old loaves and put fresh loaves on the table; and the old loaves would be eaten. These loaves were called “the bread of presence” and the table was called “the table of presence.” Only the priests could eat this bread, and they were required to eat it in the sanctuary. It reminded the twelve tribes of God’s presence that sustained them.

It also speaks to us today of Jesus Christ, the “Bread of Life” given to the whole world (John 6).

The golden altar (of incense) — stood just in front of the veil that divided the two parts of the tabernacle.

On the annual Day of Atonement, the high priest used coals from this altar to burn incense before the mercy seat within the veil (Lev. 16:12–14).

Each morning and evening, a priest burned incense on this altar. David suggests that it is a picture of prayer ascending to God (Ps. 141:2).

It can be a reminder that Jesus Christ intercedes for us (Rom. 8:33–34).

The holy of holies

On the top of this chest was a beautiful “mercy seat” This was the throne of God in the tabernacle where God dwelled (Ex. 25:10–22; Pss. 80:1; 99:1).

On the Day of Atonement, the blood was sprinkled on this mercy seat to cover the tables of Law (10 Commandments) within the ark. God did not look at the broken Law; He saw the blood.

Christ is our “mercy seat” (“propitiation” in 1 John 2:2; Rom. 3:25). But His blood does not just cover sin; it takes away sin.

No doubt many spiritual truths are wrapped up in these pieces of furniture, and all of them are of value. But the most important truth is this: all of this was symbolism and not the spiritual reality. It was this fact that made the tabernacle of the Old Covenant inferior.

It was inaccessible to the people (vv. 6–7).

“When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry. 7 But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance (Heb 9:6–7).”

We must not get the idea that the Jews assembled in the tabernacle for worship. The priests and Levites were permitted into the tabernacle precincts, but not the people from the other tribes. Furthermore, though the priests ministered in the holy place day after day, only the high priest entered the holy of holies, and that only once a year. When he did, he had to offer a sacrifice for his own sins as well as for the sins of the people. In contrast, the heavenly tabernacle is open to all of the people of God, and at all times! (Heb. 10:19–25)

It was temporary (v. 8).

“The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still functioning” (Heb 9:8).

The fact that the outer court (“first tabernacle,” Heb. 9:6) was standing was proof that God’s work of salvation for man had not yet been completed. The outer court stood between the people and the holy of holies! As long as the priests were ministering in the holy place, the way had not yet been opened into the presence of God. But when Jesus died on the cross, the veil of the temple was torn from top to bottom (Matt. 27:50–51) and the way was opened into the holy of holies. There was no longer any more need for either the holy place or the holy of holies, for now believing sinners could come into the presence of God.

Its ministry was external, not internal (vv. 9–10).

“This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. 10 They are only a matter of food and drink and various ceremonial washings — external regulations applying until the time of the new order” (Heb 9:9–10).

The sacrifices offered and the blood applied to the mercy seat could never change the heart or the conscience of a worshiper. All of the ceremonies associated with the tabernacle had to do with ceremonial purity, not moral purity. They were “carnal ordinances” that pertained to the outer man but that could not change the inner man.

Heavenly Sanctuary (Heb. 9:11–28)

The heavenly sanctuary is superior for 5 reasons:

It is heavenly (v. 11).

“But when Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation.” (Heb 9:11)

Some things on earth (including the beautiful Jewish temple) would soon be destroyed; but the heavenly realities would endure forever.

The New Covenant sanctuary was not made with hands. The heavenly tabernacle needed no human materials (Heb. 9:24). Since the heavenly tabernacle does not belong to this creation, it is free from the ravages of time.

Its ministry is effective to deal with sin (vv.12–15).

We have here a series of contrasts that show again the superiority of the heavenly ministry.

Animal sacrifices vs. Christ’s sacrifice (v. 12).

“He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption” (Heb 9:12).

How can the blood of animals ever solve the problem of humans’ sins?

• the animal sacrifices were repeated, while Jesus Christ offered Himself but once.
• no animal sacrifices ever purchased “eternal redemption.” Their blood could only “cover” sin until the time when Christ’s blood would “take away sin” (John 1:29). We have “eternal redemption.”

Ceremonial cleansing vs. conscience cleansing (vv. 13–14).

“The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!” (Heb 9:13–14).

The Old Covenant rituals could not change a person’s heart — the emphasis was on the external ceremonial cleansing. So long as the worshiper obeyed the prescribed regulations, he was declared clean. It was “the purifying of the flesh” but not the cleansing of the conscience. (For “the ashes of an heifer,” see Num. 19.)

We learned from Hebrews 8 that the ministry of the New Covenant is internal. “I will put My laws into their mind, and write them in their hearts” (Heb. 8:10). This work is done by the Holy Spirit of God (2 Cor. 3:1–3). But the Spirit could not dwell within us if Jesus Christ had not paid for our sins. Cleansing our consciences cannot be done by some external ceremony; it demands an internal power. Because Jesus Christ is “without spot [blemish]” He was able to offer the perfect sacrifice.

Temporary blessings vs.eternal blessings (v. 15).

“For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance — now that he has died as a ransom to set them free from the sins committed under the first covenant” (Heb 9:15).

This verse (Heb. 9:15) makes it clear that there was no final and complete redemption under the Old Covenant. Those transgressions were covered by the blood of the many sacrifices, but not cleansed until the sacrifice of Jesus Christ on the cross (Rom. 3:24–26). Therefore the blessings were also only temporary. Since Christ has accomplished an eternal redemption, we are able to share in an eternal blessing.

As we review these three contrasts, we can easily see that the ministry of Christ is effective to deal with our sins. His finished work on earth and His unfinished work of intercession in heaven are sufficient and efficient.

Its ministry is based on a costly sacrifice (vv. 16–23). (verses on next slide)

The word “covenant” not only means “an agreement,” but it also carries the idea of “a last will and testament.” If a man writes his will, that will is not in force until he dies. It was necessary for Jesus Christ to die so that the terms of the New Covenant might be enforced. “This cup is the new testament [covenant, will] in My blood, which is shed for you” (Luke 22:20).

Even the Old Covenant was established on the basis of blood. The book of the Law was sprinkled with blood, and so were the people and the tabernacle and its furnishings. It must have been a solemn occasion.

Not only was blood used at the beginning of the ministry of the Old Covenant, but it was used in the regular administration of the tabernacle service. Under the Old Covenant, people and objects were purified by blood, water, or fire (Num. 31:21–24). This was, of course, ceremonial purification; it meant that the persons and objects were now acceptable to God. The purification did not alter the nature of the person or object. God’s principle is that blood must be shed before sin can be forgiven (Lev. 17:11).

Since God has ordained that remission of sins is through the shedding of blood, and since purification comes through the sprinkling of blood, it is necessary that blood be shed and applied if the New Covenant is to be in force. The “patterns” (the Old Covenant tabernacle) were purified by the sprinkling of the blood. But the “originals” were also purified! The blood of Jesus Christ not only purifies the conscience of the believer (Heb. 9:14), but also purified the “heavenly things” (Heb. 9:23, nasb).

How could the heavenly sanctuary ever become defiled? We can understand how the earthly sanctuary could be defiled since it was used by sinful men. Each year, on the great Day of Atonement, the tabernacle was purified through the sprinkling of blood (Lev. 16:12–19). But how could a heavenly sanctuary ever become defiled? Certainly nothing in heaven is defiled in a literal sense, for sin cannot pollute the sanctuary of God. But, for that matter, nothing in the earthly tabernacle was literally defiled by sin. It all had to do with people’s relationships to God. The blood sprinkled on a piece of furniture did not change the nature of that piece, but it changed God’s relationship to it. God could enter into communion with people because of the sprinkled blood.

Through Jesus Christ, we who are sinners can enter into the holy of holies in the heavenly sanctuary (Heb. 10:19–22). Physically, of course, we are on earth; but spiritually, we are communing with God in the heavenly holy of holies. In order for God to receive us into this heavenly fellowship, the blood of Jesus Christ had to be applied. We enter into God’s presence “by the blood of Jesus” (Heb. 10:19).

Therefore, the Old Covenant was established by blood, and so was the New Covenant. But the New Covenant was established on the basis of a better sacrifice, applied in a better place! The patterns (types) were purified by the blood of animals, but the original sanctuary was purified by the blood of the Son of God. This was a far more costly sacrifice.

Its ministry represents fulfillment (v. 24).

“For Christ did not enter a sanctuary made with human hands that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence (Heb 9:24).”

The New Covenant Christian has reality! We are not depending on a high priest on earth who annually visits the holy of holies in a temporary sanctuary. We depend on the heavenly High Priest who has entered once and for all into the eternal sanctuary. There He represents us before God, and He always will.

Beware of trusting anything for your spiritual life that is “made with hands” (Heb. 9:24). It will not last. The tabernacle was replaced by Solomon’s temple, and that temple was destroyed by the Babylonians. When the Jews returned to their land after the Captivity, they rebuilt their temple; and King Herod, in later years, expanded and embellished it. But the Romans destroyed that temple, and it has never been rebuilt. Furthermore, since the genealogical records have been lost or destroyed, the Jews are not certain who can minister as priests. These things that are “made with hands” are perishable, but the things “not made with hands” are eternal.

Its ministry is final and complete (vv. 25–28).

“Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. 26O therwise Christ would have had to suffer many times since the creation of the world. But he has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself. 27J ust as people are destined to die once, and after that to face judgment, 28 so Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him (Heb 9:25–28).

There can be nothing incomplete or temporary about our Lord’s ministry in heaven. The writer of our passage today pointed out again the obvious contrasts between the Old Covenant ministry and the New Covenant ministry.

In short, the work of Christ is a completed work, final and eternal. On the basis of His completed work, He is ministering now in heaven on our behalf.

Did you notice that the word “appear” is used three times in Hebrews 9:24–28? These three uses give us a summary of our Lord’s work. He has appeared to put away sin by dying on the cross (Heb. 9:26). He is appearing now in heaven for us (Heb. 9:24). One day, He shall appear to take Christians home (Heb. 9:28). These “three tenses of salvation” are all based on His finished work.

CONCLUSION

After reading this chapter, the Hebrew Christians who received this letter had to realize that there is no middle ground. They had to make a choice between the earthly or the heavenly, the temporary or the eternal, the incomplete or the complete. Why not return to the temple but also practice the Christian faith? Why not “the best of both worlds”? Because that would be compromising and refusing to go “without the camp, bearing His reproach” (Heb. 13:13). So there is no middle way.

The believer’s sanctuary is in heaven. His Father is in heaven and his Savior is in heaven. His citizenship is in heaven (Phil. 3:20) and his treasures should be in heaven (Matt. 6:19ff). And his hope is in heaven. The true believer walks by faith, not by sight. No matter what may happen on earth, a believer can be confident because everything is settled in heaven.