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The third deduction from the fact that Christ, infinitely greater than Aaron, is High Priest at the right hand of God: The abolition of the Jewish types by their fulfillment in the Redeemer. This occupies Hebrews 9:1-10:18. Subject - Passing reference to the symbolism of the Jewish tabernacle. The importance of the tabernacle is obvious, since thirty-seven chapters are devoted to describe it and its services, and seven times it is said to have been made according to the heavenly pattern; so much so that when the writer of this Epistle has to refer to what was typical in the old economy, he does not speak of the temple, but of the original sanctuary. Moreover, but for the tabernacle and its services, much of what is most important in the New Testament would be unintelligible - the veil, mercy-seat, priest, atonement, Lamb of God, etc. The tabernacle standing in its sacred enclosure in the midst of the vast encampment, with the cloudy pillar resting upon it, was the dwelling-place of Israel's King. At Sinai God and Israel entered into solemn covenant. He was to be their King, and they a people peculiarly his own, and from that time he made his visible abode among them. But what was the purpose of the particular form this abode assumed? They were ignorant of him, and in so low a condition that abstract truth was insufficient for their teaching; they needed heavenly things in pictures. The tabernacle, therefore, was doubtless designed in its construction to meet this need. It would convey to them very plainly that God is real, one, theirs, holy, only approachable to man by sacrifice. But the New Testament throws additional light on this ancient sanctuary, by which its details are seen to be profoundly symbolic of New Testament truth, and Christians may better understand, because of it, their position in Christ. The Jewish tabernacle is the type of the Christian Church (1 Corinthians 3:16, 17; 2 Corinthians 6:16; Ephesians 2:20-22). The Church, founded on "the atonement money" (Scripture name for the hundred silver sockets which were the foundation of the tabernacle); the Church, habitation of God through the Spirit; the Church, witness to the world of the reality, character, and grace of God.

I. THE SYMBOLISM. IN THE JEWISH TABERNACLE. The tabernacle consisted of two apartments separated by the veil, the inner one called "the holy of holies."

1. The relation of Jehovah to the Church, as seen in the holy of holies. Described in vers. 3-5. A symbol of heaven, as in Apocalypse: "The city lieth four square, and the length," etc.; "And the city had no need of the sun, for the," etc. Most glorious place, seat and throne of the King, where celestial beings bow in his presence! Most holy place, hidden from human gaze, inaccessible save through the atonement, inaccessible yet so near; only a veil between, which a breath might almost waft aside, and which the incense of prayer can penetrate! Most blessed place, for there our great High Priest ever carries on his work on our behalf! How well is the tabernacle a type of this! There was the ark of the covenant, and nothing more, save that the walls and ceiling were draped with curtains embroidered with cherubic figures. What did this typify? That

(1) God's dealings with his people are based on Law. The tables of stone, "tables of the covenant," were the essential contents of the ark (the pot of manna and the rod were not there originally, nor were they found there when the ark was placed in the temple). God's relation to man is that of Sovereign; from his throne issue the commands concerning what man should be and do; and at his feet lie ever the requirements he makes of man.

(2) Provision has been made for covering over the broken Law from the sight of the King. The mercy-scat on the ark, the golden slab on which was sprinkled the sacrificial blood on the Day of Atonement. "Mercy-seat;" literally, "an expiatory covering." Looking down on his Law, the King sees the Sacrifice, and where he used to hear a testimony of guilt, he now hears a plea for mercy.

(3) The result of this provision is the perfection of his people in his presence. The cherubim bowing before his glory with no fear but that of reverence. The cherubim set forth the highest creature perfection - head of man, body of lion, wings of eagle, feet of ox; representing perfect intelligence, strength, flight, obedience; picture of man perfected, fallen humanity in its restored condition, eternal fellowship with God with completed powers. "We have sinned, and come short of the glory of God;" that is the broken Law. "Being justified freely by his grace, through the redemption that is in Christ Jesus;" that is the mercy-seat. "Whom he justified, them he also glorified;" that is the cherubim.

2. The relation of the Church to Jehovah, as seen in the holy place. (Ver. 2.) The golden altar, candlestick, shewbread-table, occupied this apartment. (Note, no mention of the golden altar in the text, but in the fourth verse the word "censer" signifies anything that holds incense, and probably should be rendered "altar," as we read of no censer belonging to the holy of holies. It is not said in ver. 4 that this was within the holy of holies, but only that it belonged to it; it stood close to the veil, its incense passed through the veil, its work was within whilst its form was without.) These are also part of the type of the Church; the Church below, as the former the Church above. What do they teach about the Church on earth? Righteous mercy raising us to perfection with him. That is God's part of the covenant. What is ours?

(1) The altar, that is, the worship of the Church. Incense in Scripture a type of prayer. The altar sprinkled with atoning blood before incense could be offered; the incense rekindled daily by the holy fire; the fragrant odor passing to the mercy-seat, a sacrifice acceptable. What a type of prayer smoldering in the heart all through the day, kindled morning and evening, acceptable to God through Jesus Christ.

(2) The candlestick, that is, the work of the Church. "Ye are the light of the world." It is the world's night. God lights his lamps, that thereby the world may see what it would see of spiritual realities if it were not night. "Ye are my witnesses, saith the Lord."

(3) The shewbread, that is, the consecration of the Church. Bread represents life. These twelve loaves, one for each tribe, set forth the Divine demand for the dedication to him of all his people. He redeems us that we may be his. "For to this end Christ both died, and rose," etc. "Truly our fellowship is with the Father;" that is the attar. "Ye were sometime darkness, but now are ye light in the Lord;" that is the candlestick. "I beseech you, brethren, by the mercies of God, that ye," etc.; that is the shewbread.

II. THE CHRISTIAN LESSONS IN THE SYMBOLISM.

1. That the Church is the dwelling-place of God. The symbolism is abolished; what is left? The Christian Church, the spiritual temple, which is to be in the world what the tabernacle was in Israel. As once God dwelt in a consecrated temple, now he dwells in consecrated lives; no more worshipped by sacred forms, but by devout hearts. Symbolism has given place to spirituality.

2. That the true Church is that which embodies the teaching of the holy and most holy places. Or, in other words, the true Christian. You believe in what is done for you within the veil, the Godward aspect of Christian life; but to that do you add the manward - worship, service, consecration?

3. That the way into the Church is symbolized in the types of the old sanctuary. Between the entrance to the tabernacle and the gate of the court, stood the brazen altar on which rite sacrifices were offered, and the brazen laver. No entrance to the Church but by Christ's work and the Spirit's - the atoning blood and the laver of regeneration. - C.N.

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KJV: Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

WEB: Now indeed even the first covenant had ordinances of divine service, and an earthly sanctuary.