The tabernacle, with its contents and its institutions, was one great parable embracing and uniting many subordinate parables. A parable looking towards the time of the new covenant - the "present time," as the writer calls it; or, as we might even more closely render it, the impending season. For in God's economy the new state of things is to be ever looked at as impending. So Christ would have us, who rejoice in his first advent, to be ever making ready for his second one. And in the same way the men of the old covenant had to be on the look-out for the initiation of the new. Rejoicing in what Moses had given them, they looked eagerly for what Messiah had to give; and in the mean time Moses had given them parables through the eye, even as in after times Christ gave his disciples parables in words. Such mode was suitable for the time and the purpose. What parabolic teaching was there, then, in the tabernacle and the things connected with it?

I. THE REALITY OF GOD'S DWELLING WITH MEN. Each Israelite family had its tent, and Jehovah's tent was in the midst of all, a center of unity, protection, and glory. Jehovah was the Companion of his people in all their pilgrimage and vicissitudes. It is only as we recollect this that we get at the full significance of John's expression concerning the Word becoming flesh and tabernacling among us, full of grace and truth (John 1:14). The glory that belonged to the tabernacle was thus a parable of the Incarnation glory.

II. THE POSSIBILITY OF SATISFACTORY INTERCOURSE BETWEEN GOD AND MAN. It was dangerous for a man to meddle in Divine things according to his own inclination and his own wisdom. Yet he could not stand aside and neglect Divine things altogether. Such a course was equally dangerous with the other. But if he would only submit to the way of Jehovah's appointment, attending to every detail, and striving to comprehend the undoubted purpose in it, then he-was assuredly in the way of safety. He was doing what God wanted him to do with the resources then within his reach. And though an obedience of this kind, an obedience in certain external rites, could not take away all trouble of conscience, yet when a man comprehended that Jehovah had even this in view, he would feel that what he enjoyed not now he would enjoy hereafter. Though the blood of bulls and goats could not put away sin and wash out the heart's deep defilement, yet the blood-shedding was not in vain, if it intimated the coming of something that would take away sin.

III. THE POSSIBILITY OF REAL SERVICE. In itself, the elaborate ritual of the tabernacle was nothing. Save as it was parabolic and provocative of hope and aspiration, it could not be called other than a waste of time. "What mean ye by this service?" was a question which might well be put to every Levitical person every day. But when the service of the high priest looked forward to the sacrificial cleansing service of Christ in perpetuity, and when the service of all the subordinate attendants looked forward to the daily obedience of Christians, faithful in little things, then assuredly the service of the tabernacle gets lifted above a mechanical routine. Under the old covenant, a whole tribe, separated for ritual observance, serving Jehovah in formal religious ordinances, was thereby serving, not only a nation, but all mankind. Serving God in appearance, the Levite served men in reality. Now, under the new covenant, we serve God in serving men. The Christian, because he is a Christian, has most power of all men to serve his brother man. - Y.

Prophecy is the prediction of the coming of the Redeemer in word; type is the prediction in act.

(W. B. Pope, D. D.)The types are, indeed, pictures, but to understand the pictures it is necessary we should know something of the reality. The most perfect representation of a steam-engine to a South Sea savage would be wholly and hopelessly unintelligible to him simply because the reality, the outline of which was presented to him, was something hitherto unknown. But let the same drawing be shown to those who have seen the reality, such will have no difficulty in explaining the representation. And the greater the acquaintance with the reality, the greater will be the ability to explain the picture.

(Andrew Jukes.)

I. If we look over the religious practice of all men in all ages, unquestionably the most remarkable fact, common to them all, is the practice of SACRIFICE. "What is its meaning? I find answer thus. Man's Fall was from love into selfishness. All sacrifice is an abnegation of selfishness; a devoting something to God, which otherwise would belong to self. 'All sacrifice is offering — bringing as a gift. Whether sin-offering, or thank-offering, or prayer, or thanksgiving, the essence of all these, which are equally sacrifices, is, the rendering up of ourselves or of that which is or seems to be ours, to God. And sacrifice is a direct recognition of One above us whom we wish thus to approach, and in approaching whom we must deny and go out of ourselves. The creature offered represents the person offering. From this, the transition is the simplest possible, if indeed it be strictly any transition at all, to regarding the death of that animal as representing the death which the offerer's sin has merited; and the infliction of that death as representing the expiation of that sin. And throughout the nations unenlightened by a written revelation, these things were regarded as not only representing, but as actually being, the expiation required.

II. In order to be acceptable to God, the self-sacrifice must be UNRESERVED and COMPLETE. It must be the perfect rendering up of the will to His will, of the being to His disposal, of the energies to His obedience. Now it must be obvious to us, that such full and entire rendering up to God is impossible on the part of man, whose will is corrupted by sin. Who can bring a clean thing out of an unclean? Who can bring entire and perfect obedience out of one whose very leading principle is that of disobedience — whose thoughts and desires are, however his outward conduct may be ordered, in a continual state of rebellion against God? And accordingly the Law, in its typical enactments, set this plainly before the ancient Church.

III. Every victim was to be WITHOUT BLEMISH. God would accept nothing which was corrupted, or imperfect, or contaminated.

IV. Then again, if each man could not for himself fulfil this spiritual meaning of sacrifice — that sacrifice itself taught him something of a SUBSTITUTE for himself, who in his stead might be offered to God. And the Law, working on this, further continually familiarised the people with the idea of one such substitute for all. The lamb of the passover was chosen, one for each household. The daily morning and evening sacrifice was one lamb for the whole people of Israel. The great annual day of atonement witnessed one goat slain for a sin-offering for all the people.

V. But there is plainly more than this — one important element in the meaning of sacrifice is yet unconsidered. Man, as sinful, rests under the just judgment of God. And the conflict of God's will and his own will within him, if it end in his becoming united again to God, must obviously include the entire subjection of his own will, as in all other points so in this — the SUBMITTING TO THE PUNISHMENT OF SIN as part of God's holy will. The animals offered in sacrifice were almost uniformly slain, and the remnants of them consumed by fire, which fire was the well-known symbol of the Divine wrath; which as uniformly, as we observed, were required to be without spot or blemish.

VI. Again, in the substitution indicated by the sacrifice, if any adequate idea of reconciliation to God is to be conveyed, there must be represented a TRANSFERENCE OF GUILT from the offerer to the substitute. For this the Law also took especial care. To mention only one instance: in the ceremonies of the day of atonement two goats are to be offered, typifying the double result of the Redeemer's sacrifice — His death for sin, and His life for righteousness; His dying for our sins, and rising again for our justification.

VII. The next point is this: that some METHOD OF COMMUNICATION of its virtue, and its acceptableness to the offerers, should be indicated. Suppose the one atoning sacrifice represented as Offered; suppose God to be set forth as well pleased with it, and as accepting it: how was the offerer to apply these things to himself? In cases of offering for sin, and uncleanness, the blood of the slain animal was sprinkled or placed on the person of the offender for whom the victim was offered, or on the tabernacle or vessels which represented, in their use for holy things, the instrumentality of the whole people of Israel. In the great sacrifice first ordained, viz., that of the passover, this reconciliation by the imputation of blood shed in the offering was even more plainly pointed out. The blood was ordered to be sprinkled on the lintel and side-posts of the house-door of the family which offered the sacrifice; seeing which blood the destroying angel would pass over the house and would not touch them.

VIII. But more than this participation was signified also by the ceremonial law. The offerers actually PARTOOK of the sacrifice. The substance of the victim actually passed into their bodies, and was assimilated into their substance, and thus the victim became identified with themselves — their flesh and their blood; and the union between the offerer and the offered became the closest possible.

IX. The great and real sacrifice, when offered, is not only to reconcile man to God by the removal of guilt, but to possess a RENOVATING VIRTUE, by means of which man, unable before, shall be first enabled to offer himself, body, soul, and spirit, an offering acceptable to God. In other words, he is not only to be justified by the application of the atonement thus wrought to his person, but he is to be put into a process of SANCTIFICATION, whereby his whole body, soul, and spirit are to be made holy to the Lord. Did the Law in any way sybolise this, the ultimate object, as regards us, of what Christ has done for us? We may trace it in more ordinances than one. In the repeated washings and cleansings with water, of the priests, and all that belonged to the tabernacle service; in the inscription, "Holiness to the Lord," on the forehead of the high priest; but above all in the fact that every sacrifice was ordered to be seasoned with salt — that preservative and restoring power, representing the Spirit of holiness, by which the believers are renovated onto the life Of God.

X. The Law also set forth the Redeemer and His work by PERSONS as well as by ordinances. A more striking type of Him cannot be imagined than the Levitical high priest. It is an interesting question for us, though not the main question, how far these things may be supposed to have been patent to the Jewish worshipper of old — how far he took in his mind the idea of spiritual reconciliation by the sacrifice of a spotless Redeemer. The only answer to such an inquiry must be found in their own ancient interpretations of those remarkable prophecies which relate to the sufferings and atonement of Christ. And it is well kown that in commentaries of theirs, written probably before the Christian era, those passages such as the fifty-third of Isaiah are interpreted as prophecies of their future Messiah. We may also surmise the answer to such a question from the fact that John the Baptist could make use, when speaking to Jesus, himself a Jew, of such words respecting our Lord as theses" Behold the Lamb of God, which taketh away the sins of the world." From such facts as these, we are certainly justified in assuming that the meaning of the types in the Law was not altogether unknown to the pious Jew; though whether it influenced, or was intended to influence, his thoughts and the nature of his faith to any great extent, rosy well be doubted. It was perhaps enough for him to be taught, in distinction from all heathen nations, the utter inadequacy of sacrifice or offering to please God; and to be kept shut up under the ceremonial system, in a covenant with God of obedience and fidelity, in the abnegation, if he felt and lived God's law, of all self-righteousness — waiting for the consolation of Israel; looking for the prophetic promises to be fulfilled in God's good time. For he had not only types of Christ, but the voices of the prophets all point onward to the future Redeemer.

(Dean Alford.)

Aaron, HebrewsHoly Place, Jerusalem, Most Holy PlaceAble, Accordingly, Age, Answering, Arrangement, Clean, Clear, Complete, Completely, Conscience, Figure, Freedom, Gifts, Heart, Image, Incapable, Indicating, Making, Ministers, Offered, Offerings, Perfect, Pertaining, Present, Regard, Sacrifices, Service, Serving, Simile, Sin, Symbol, Symbolic, Though, Touching, Unable, Worshiper, Worshipped, Worshipper1. The description of the rites and sacrifices of the law;
11. which are far inferior to the dignity and perfection of the sacrifice of Christ.

Hebrews 9:9

     5009   conscience, nature of
     6174   guilt, human aspects
     6175   guilt, removal of

Hebrews 9:6-9

     7344   curtain

Hebrews 9:6-14

     2422   gospel, confirmation
     7426   ritual washing

Hebrews 9:7-14

     7444   sin offering

Hebrews 9:9-10

     7316   blood, OT sacrifices

Hebrews 9:9-14

     7308   Atonement, Day of

Good Friday
HEBREWS ix. 13, 14. 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 three collects for Good Friday are very grand and very remarkable. In the first we pray:- 'Almighty God, we beseech thee graciously to behold this thy family, for which our …
Charles Kingsley—Discipline and Other Sermons

Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: …
Martin Luther—Epistle Sermons, Vol. II

The Sacrifice
"For if the blood of bulls and of goats, and the ashes of a 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 to God, purge your conscience from dead works to serve the living God?"--HEB. IX. 13, 14. No Christian doctrine is more commonly misunderstood than that of the sacrifice of Christ. This misunderstanding arises from ignorance as to the meaning of sacrifices in the ancient world. …
J. H. Beibitz—Gloria Crucis

The Essay which Brings up the Rear in this Very Guilty Volume is from The...
The Essay which brings up the rear in this very guilty volume is from the pen of the "Rev. Benjamin Jowett, M.A., [Fellow and Tutor of Balliol College, and] Regius Professor of Greek in the University of Oxford,"--"a gentleman whose high personal character and general respectability seem to give a weight to his words, which assuredly they do not carry of themselves [143] ." His performance is entitled "On the Interpretation of Scripture:" being, in reality, nothing else but a laborious denial of …
John William Burgon—Inspiration and Interpretation

The Blood-Shedding
There is another fool. The storm is raging, the ship is flying impetuous before the gale, the dark scud moves swiftly over head, the masts are creaking, the sails are rent to rags, and still the gathering tempest grows more fierce. Where is the captain? Is he busily engaged on the deck, is he manfully facing the danger, and skilfully suggesting means to avert it? No sir, he has retired to his cabin, and there with studious thoughts and crazy fancies he is speculating on the place where this storm …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Between the Two Appearings
Here, too, is the place for us to build a grand suspension bridge, by which, through faith, we ourselves may cross from this side to the other of the stormy river of time. The cross, at whose feet we stand, is the massive column which supports the structure on this side; and as we look forward to the glory, the second advent of our Lord is the solid support on the other side of the deep gulf of time. By faith we first look to Jesus, and then for Jesus; and herein is the life of our spirits. Christ …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Blood of the Testament
BLOOD IS ALWAYS a terrible thing. It makes a sensitive mind shudder even to pronounce the word; but, to look upon the thing itself causes a thrill of horror. Although by familiarity men shake this off, for the seeing of the eye and the hearing of the ear can harden the heart, the instinct of a little child may teach you what is natural to us in referer to blood. How it will worry if its finger bleeds ever so little, shocked as the sight, actually there be no smart. I envy not the man whose pity would …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 58: 1912

An Unalterable Law
EVERYWHERE under the old figurative dispensation, blood was sure to greet your eyes. It was the one most prominent thing under the Jewish economy, scarcely a ceremony was observed without it. You could not enter into any part of the tabernacle, but you saw traces of the blood-sprinkling. Sometimes there were bowls of blood cast at the foot of the altar. The place looked so like a shambles, that to visit it must have been far from attractive to the natural taste, and to delight in it, a man had need …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

The Deity of the Holy Spirit.
In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence, …
R. A. Torrey—The Person and Work of The Holy Spirit

The Book of the Covenant
"And Moses took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words."-EX. xxiv. 7, 8; comp. HEB. ix. 18-20. HERE is a new aspect in which to regard God's blessed Book. Before Moses sprinkled the blood, he read the Book of the Covenant, and obtained the …
Andrew Murray—The Two Covenants

The Holy Spirit in the Mediator.
"Who through the Eternal Spirit offered Himself without spot to God."--Heb. ix. 14. The work of the Holy Spirit in the Person of Christ is not exhausted in the Incarnation, but appears conspicuously in the work of the Mediator. We consider this work in the development of His human nature; in the consecration to His office; in His humiliation unto death; in His resurrection, exaltation, and return in glory. First--The work of the Holy Spirit in the development of the human nature in Jesus. We have …
Abraham Kuyper—The Work of the Holy Spirit

The Holy Spirit in the Passion of Christ.
"Who through the Eternal Spirit offered Himself."--Heb. ix. 14. Thirdly--Let us now trace the work of the Holy Spirit in the suffering, death, resurrection, and exaltation of Christ (see "First" and "Second," pp. 93 and 97). In the Epistle to the Hebrews the apostle asks: "If the blood of goats and calves and the ashes of the heifer sprinkling the unclean, sanctifieth to the purification of the flesh, how much more shall the blood of Christ purge your conscience from dead works?" adding the words: …
Abraham Kuyper—The Work of the Holy Spirit

Christ's Priestly Office
Q-35: HOW DOES CHRIST EXECUTE THE OFFICE OF A PRIEST? A: In his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us. 'Now once in the end of the world has he appeared to put away sin by the sacrifice of himself.' Heb 9:96. What are the parts of Christ's priestly office? Christ's priestly office has two parts - his satisfaction and intercession. I. His Satisfaction; and this consists of two branches. [1] His active …
Thomas Watson—A Body of Divinity

Twenty-Fifth Day. Holy and Blameless.
Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe.--The Lord make you to increase and abound in love one toward another, and toward all men, to the end He may stablish your hearts unblameable in holiness before our God and Father at the coming of our Lord Jesus with all His holy ones.'--1 Thess. ii. 10, iii. 12, 13. 'He chose us in Him before the foundation of the world, that we should be holy and without blemish before Him …
Andrew Murray—Holy in Christ

"My Little Children, These Things Write I unto You, that Ye Sin Not. And if any Man Sin, we have an Advocate with the Father,",
1 John ii. 1.--"My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father,", &c. Christ Jesus came by water and by blood, not by water only, but by blood also, and I add, not by blood only but by water also, chap. v. 6. In sin there is the guilt binding over to punishment, and there is the filth or spot that defileth the soul in God's sight. To take away guilt, nothing so fit as blood for there is no punishment beyond blood, therefore …
Hugh Binning—The Works of the Rev. Hugh Binning

The Sin-Bearer.
A COMMUNION MEDITATION AT MENTONE. "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 24, 25. THE SIN-BEARER. THIS wonderful passage is a part of Peter's address to servants; and in his day nearly all servants were slaves. Peter begins at the eighteenth verse: "Servants, be subject …
Charles Hadden Spurgeon—Till He Come

An Admonition to them who Come to visit the Sick.
They who come to visit ihe sick, must have a special care not to stand dumb and staring in the sick person's face to disquiet him, nor yet to speak idly and ask unprofitable questions, as most do. If they see, therefore, that the sick party is like to die, let them not dissemble, but lovingly and discreetly admonish him of his weakness, and to prepare for eternal life. One hour well spent, when a man's life is almost out-spent, may gain a man the assurance of eternal life. Soothe him not with the …
Lewis Bayly—The Practice of Piety

The Blood of the Covenant
"Behold the blood of the covenant, which the Lord hath made with you."--EX. xxiv. 8; HEB. ix. 20. "This cup is the new covenant in My blood."--1 COR. xi. 25; MATT. xxvi. 28. "The blood of the covenant, wherewith he was sanctified."--HEB. x. 29. "The blood of the everlasting covenant."--HEB. xiii.21. THE blood is one of the strangest, the deepest, the mightiest, and the most heavenly of the thoughts of God. It lies at the very root of both Covenants, but specially of the New Covenant. The difference …
Andrew Murray—The Two Covenants

The Lord's Supper --Concluded.
We have quoted, noted, collected and compared the words of Scripture that speak of the sacrament of the Lord's Supper. We now wish to ask and examine the question: What do these passages taken together and compared with one another teach? Or, in other words, what is the Bible doctrine of the Lord's Supper? Does the Bible teach the doctrine of Transubstantiation, as held and confessed by the Roman Catholic Church? If our investigation of the teachings of the Holy Scriptures convinces us that they …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Kingdom Forming
Exodus Page Leviticus Page Deuteronomy Page EXODUS I. Pictorial Device. Originate one, or omit. II. III. IV. V. 1706 B.C. to 1490 B.C., making 216 years. VI. 1. 1 to 18. Israel Delivered. 2. 19 to 34. Israel Taught at Mount Sinai. 3. 35 to 40. Israel Prepared for Worship. VII. Chapter 20.2. VIII. God Delivering a Nation. IX. 12:13: "And when I see the blood I will pass over you." 15:11. X. 1. Bondage. 2. 3. Burning Bush. 7-11. 12. 14. Red Sea. 15. 16. Manna. 20. 25 and 35. The …
Frank Nelson Palmer—A Bird's-Eye View of the Bible

The Joint Heirs and their Divine Portion
I would invite you, my brethren in Christ Jesus, this morning, to do three things; first, let us consider the terms of the will--"joint heirs with Christ;" secondly, let us go forth and view the estates--what it is of which we are joint heirs; and when we have done so, let us proceed at once to administer, for God hath made his children administrators as web as heirs. I. First, then, there is A LEGAL TERM IN THE WILL UPON WHICH THE WHOLE MATTER WILL HINGE. We are called "joint heirs with Christ"--what …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Christianity
WHAT IS CHRISTIANITY? WHAT is Christianity? The question seems a belated one. It never was more pertinent than now. Its pertinency rests upon two facts. First: the modern drift in Christianity and its absolute failure. Second: the phenomenal triumph of primitive Christianity. The modern drift is antagonistic to doctrine and repudiates the miraculous. It sets aside the virgin birth, has no toleration for atonement by sacrificial death, and positively refuses to accept the bodily resurrection of our …
I. M. Haldeman—Christ, Christianity and the Bible

The Work of the Holy Spirit in Jesus Christ.
Jesus Christ Himself is the one perfect manifestation in history of the complete work of the Holy Spirit in man. 1. Jesus Christ was begotten of the Holy Spirit. We read in Luke i. 35, R. V., "And the angel answered and said unto her, The Holy Ghost shall come upon thee; and the power of the Most High shall overshadow thee: wherefore also that which is to be born shall be called holy, the Son of God." As we have already seen, in regeneration the believer is begotten of God, but Jesus Christ was …
R. A. Torrey—The Person and Work of The Holy Spirit

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