TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 9:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The apostle gives an account of the tabernacle, that place of worship which God appointed to be pitched on earth; it is called a worldly sanctuary, wholly of this world, as to the materials of which it was built, and a building that must be taken down; it is called a worldly sanctuary, because it was the court and palace of the King of Israel. God was their King, and, as other kings, had his court or place of residence, and attendants, furniture, and provision, suitable thereto. This tabernacle (of which we have the model, Ex. 25-27) was a moving temple, shadowing forth the unsettled state of the church militant, and the human nature of the Lord Jesus Christ, in whom the fullness of the Godhead dwelt bodily. Now of this tabernacle it is said that it was divided into two parts, called a first and a second tabernacle, an inner and an outer part, representing the two states of the church militant and triumphant, and the two natures of Christ, human and divine. We are also told what was placed in each part of the tabernacle.
1.In the outer part: and there were several things, of which you have here a sort of schedule.
(1.)The candlestick; doubtless not an empty and unlighted one, but where the lamps were always burning. And there was need of it, for there were no windows in the sanctuary; and this was to convince the Jews of the darkness and the mysterious nature of that dispensation. Their light was only candle-light, in comparison of the fullness of light which Christ, the Sun of righteousness, would bring along with him, and communicate to his people; for all our light is derived from him the fountain of light.
(2.)The table and the show-bread set upon it. This table was set directly opposite to the candlestick, which shows that by light from Christ we must have communion with him and with one another. We must not come in the dark to his table, but by light from Christ must discern the Lord's body. On this table were placed twelve loaves for the twelve tribes of Israel, a loaf for a tribe, which stood from sabbath to sabbath, and on that day were renewed. This show-bread may be considered either as the provision of the palace (though the King of Israel needed it not, yet, in resemblance of the palaces of earthly kings, there must be this provision laid in weekly), or the provision made in Christ for the souls of his people, suitable to the wants and to the relief of their souls. He is the bread of life; in our Father's house there is bread enough and to spare; we may have fresh supplies from Christ, especially every Lord's day. This outer part is called the sanctuary or holy, because erected to the worship of a holy God, to represent a holy Jesus, and to entertain a holy people, for their further improvement in holiness.
2.We have an account of what was in the inner part of the sanctuary, which was within the second veil, and is called the holiest of all. This second veil, which divided between the holy and the most holy place, was a type of the body of Christ, by the rending whereof not only a view, but a way, was opened for us into the holiest of all, the type of heaven itself. Now in this part were,
(1.)The golden censer, which was to hold the incense, or the golden altar set up to burn the incense upon; both the one and the other were typical of Christ, of his pleasing and prevailing intercession which he makes in heaven, grounded upon the merits and satisfaction of his sacrifice, upon which we are to depend for acceptance and the blessing from God.
(2.)The ark of the covenant overlaid round about with pure gold, Heb 9:4. This typified Christ, his perfect obedience to the law and his fulfilling of all righteousness for us. Now here we are told both what was in this ark and what was over it.
[1.]What was in it. First, The golden pot that had manna, which, when preserved by the Israelites in their own houses, contrary to the command of God, presently putrefied; but now, being by God's appointment deposited here in this house, was kept from putrefaction, always pure and sweet; and this to teach us that it is only in Christ that our persons, our graces, our performances are kept pure. It was also a type of the bread of life we have in Christ, the true ambrosia that gives immortality. This was also a memorial of God's miraculously feeding his people in the wilderness, that they might never forget such signal favour, nor distrust God for the time to come. Secondly, Aaron's rod that budded, and thereby showed that God had chosen him of the tribe of Levi to minister before him of all the tribes of Israel, and so an end was put to the murmuring of the people, and to their attempt to invade the priest's office, Num 17:1-13. This was that rod of God with which Moses and Aaron wrought such wonders; and this was a type of Christ, who is styled the man, the branch (Zac 6:12), by whom God has wrought wonders for the spiritual deliverance, defence, and supply of his people, and for the destruction of their enemies. It was a type of divine justice, by which Christ the Rock was smitten, and from whom the cool refreshing waters of life flow into our souls. Thirdly, The tables of the covenant, in which the moral law was written, signifying the regard God has to the preservation of his holy law, and the care we all ought to have that we keep the law of God - that this we can only do in and through Christ, by strength from him nor can our obedience by accepted but through him.
[2.]What was over the ark (Heb 9:5): Over it the cherubim of glory shadowing the mercy-seat. First, The mercy-seat, which was the covering of the ark; it was called the propitiatory, and it was of pure gold, as long and as broad as the ark in which the tables of the law were laid. It was an eminent type of Christ, and of his perfect righteousness, ever adequate to the dimensions of the law of God, and covering all our transgressions, interposing between the Shechinah, or symbol of God's presence, and our sinful failures, and covering them. Secondly, The cherubim of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform every good office, under the Redeemer, for those who are the heirs of salvation. The angels attended Christ at his birth, in his temptation, under his agonies, at his resurrection, and in his ascension, and will attend his second coming. God manifest in the flesh was seen, observed, visited, by the angels.
II.From the description of the place of worship in the Old Testament dispensation, the apostle proceeds to speak of the duties and services performed in those places, Heb 9:6. When the several parts and furniture of the tabernacle were thus settled, then what was to be done there?
1.The ordinary priests went always into the first tabernacle, to accomplish the service of God. Observe,
(1.)None but priests were to enter into the first part of the tabernacle, and this to teach us all that persons not qualified, not called of God, must not intrude into the office and work of the ministry.
(2.)The ordinary priests were only to enter into the first part of the tabernacle, it would have been fatal presumption in them to have gone into the holiest of all; and this teaches us that even ministers themselves must know and keep in their proper stations, and not presume to usurp the prerogative of Christ, by offering up incense of their own, or adding their own inventions to the ordinances of Christ, or lording it over men's consciences.
(3.)These ordinary priests were to enter into the first tabernacle always; that is, they were to devote themselves and all their time to the work of their office, and not alienate themselves at any time from it; they were to be in an habitual readiness for the discharge of their office, and at all stated appointed times were actually to attend to their work.
(4.)The ordinary priests must enter into the first tabernacle, that they might there accomplish the service of God. They must not do the work of God partially or by halves, but stand complete in the whole of his will and counsel; not only beginning well, but proceeding well, and persevering to the end, fulfilling the ministry they had received.
2.Into the second, the interior part, went the high priest along, Heb 9:7. This part was an emblem of heaven, and Christ's ascension thither. Here observe,
(1.)None but the high priest must go into the holiest; so none but Christ could enter into heaven in his own name, by his own right, and by his own merits.
(2.)In entering into the holiest, the high priest must first go through the outer sanctuary, and through the veil, signifying that Christ went to heaven through a holy life and a violent death; the veil of his flesh was rent asunder.
(3.)The high priest entered but once a year into the holiest, and in this the antitype excels the type (as in every thing else), for he has entered once for all, during the whole dispensation of the gospel.
(4.)The high priest must not enter without blood, signifying that Christ, having undertaken to be our high priest, could not have been admitted into heaven without shedding his blood for us, and that none of us can enter either into God's gracious presence here or his glorious presence hereafter, but by the blood of Jesus.
(5.)The high priest, under the law, entering into the holiest, offered up that blood for himself and his own errors first, and then for the errors of the people, Heb 9:7. This teaches us that Christ is a more excellent person and high priest than any under the law, for he has no errors of his own to offer for. And it teaches us that ministers, when in the name of Christ they intercede for others, must first apply the blood of Christ to themselves for their pardon.
(6.)When the legal high priest had offered for himself, he must not stop there, but must also offer for the errors of the people. Our high priest, though he needs not to offer for himself, yet forgets not to offer for his people; he pleads the merit of his sufferings for the benefit of his people on earth. Observe,
[1.]Sins are errors, and great errors, both in judgment and practice. We greatly err when we sin against God; and who can understand all his errors?
[2.]They are such errors as leave guilt upon the conscience, not to be washed away but by the blood of Christ; and the sinful errors of priests and people must be all done away by the same means, the application of the blood of Christ; we must plead this blood on earth, while he is pleading it in heaven for us.
Historical interpretation
Seven Centuries of Reception
21 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Each one of us can build a tabernacle for God in himself. For if, as some before us have said, this tabernacle represents a figure of the whole world, and if each individual can have an image of the world in oneself, why should not each individual be able to fulfill the form of the tabernacle in oneself?… For that part within you which is most valuable of all can act the part of priest—the part which some call the first principle of the heart, others the rational sense or the substance of the mind or whatever other name one wishes to give to that part of us which makes us capable of receiving God.
The brothers assembled at evening as was their custom. For in all seasons, when they had finished their modest meal, it was their habit to assemble and for each one to pronounce what he knew of the holy Scriptures.… The brother who had returned from the north spoke and said, “Allow me, my brothers, to tell you the saying and its commentary which I heard from a righteous man. It was while returning south that I passed by Tabennesi and was put up there at Abba Pachomius’s monastery. Toward evening Pachomius seated himself and spoke the Word of God to the brothers gathered around him. He spoke of the tabernacle and of the Holy of Holies, applying them to two peoples. The first people is the outer tabernacle, whose service consisted in sacrifices and visible loaves; the Holy of Holies, on the other hand, is the Gentiles’ calling, which, according to the gospel, is the fulfillment of the law. And all the objects that are found in this inner tabernacle are filled with glory. For instead of animal sacrifices, there is the altar of incense; instead of the table, the ark containing the spiritual loaves, that is, the fullness of the law and all that is to be found there; and instead of the light of the lamp, the mercy seat where God appears as a consuming fire, that is, God the Word made human who became remission for us by appearing in the flesh. The words mercy seat mean indeed the place of the remission of sins.”When the brother had finished his exposition of that saying and its commentary, he said, “I am confident that God will forgive me many of my sins because of the remembrance of that just man whose name I just pronounced here before you.” All the brothers uttered their admiration for the great knowledge that was in our father Pachomius, until it was time for each of them to return with joy to his cell.
Now “even the first covenant had” in it some rules in addition to “regulations” of the ministry of “worship,” because sin exacted the punishment of the sword. However, this sanctification—this law that sanctifies us by means of water—does not pass away like those rules; in fact, it remains forever hereafter, because Jesus rejected that law for a new covenant, which was earlier proclaimed through Jeremiah.Then Paul turns his attention to the temporary tabernacle and to all the things which were in it in order to prove and reveal that they also have passed away, together with the abrogation of their law. It could not happen that they remained after the cessation of the law, because they also were shadows and symbols of this true ministry, which will last. Therefore, he begins again to deprive of its authority the service of the ministry held in the temporary tabernacle, of which the priests were proud in their overconfidence, by saying, “The first tent was prepared” so, because “in it were the lampstand and the table” and the other things. In the inner tent, “called the Holy of Holies,” under its veil, there was placed one “golden altar of incense and the ark covered on all sides with gold,” together with the other things. However, is there now any need to describe these objects in detail, one by one? In fact, even though each of these things had been set in their proper place for the service of religious ministry, they were nonetheless symbolic shadows of this heavenly ministry; since the truth has now come, it is not necessary anymore that we deal with shadows.
Since the Word knows the tabernacle of Moses to be a figure of the whole creation—I mean the entire system of things visible and invisible—shall we pass the first veil and, stepping beyond the realm of sense, shall we look into the holy place, the intellectual and celestial creation?
And it were well to speak of this passage, taking it up from the beginning. What then does he say? "Then verily the first had also" (the first what? "The Covenant"). "Ordinances of Divine service." What are "ordinances"? symbols or rights. Then; as (he means) it has not now. He shows that it had already given place, for (he says) it had at that time; so that now, although it stood, it is not.
"And the worldly Sanctuary." He calls it "worldly," inasmuch as it was permitted to all to tread it, and in the same house the place was manifest where the priests stood, where the Jews, the Proselytes, the Grecians, the Nazarites. Since, therefore even gentiles were permitted to tread it, he calls it "worldly." For surely the Jews were not "the world."
He has shown from the Priest, from the Priesthood, from the Covenant, that that dispensation was to have an end. From this point he shows it from the fashion of the tabernacle itself. How? This, he says, was the "Holy" and the "Holy of Holies." The holy place then is a symbol of the former period (for there all things are done by means of sacrifices); but the Holy of Holies of this that is now present.
And by the Holy of Holies he means Heaven; and by the veil, Heaven, and the Flesh "entereth into that within the veil": that is to say, "through the veil of His flesh."
He begins to say how there were symbols in the law and the types of things in the era of grace and how it was possible to see clearly the things of the new covenant glimpsed beforehand in the things of the old covenant, even as he shows in comparison what sort of preeminence the new covenant things have over those of the old covenant. He makes this the beginning of the exposition of his teaching. Then he says that also the first testament had bounds and commandments of ritual that were obligated to be offered to God. The phrase “regulations for worship” refers to the commandments concerning these things.“And an earthly sanctuary.” Most likely he calls the temple “the sanctuary” because the liturgy is rendered in it to God, or also he calls the tabernacle “the sanctuary,” since they had this in service before the temple. For in a similar manner he called the tabernacle “the temple,” inasmuch as God happened to be present in it, while the later temple was built by Solomon. “And Samuel sat in the temple of the Lord where the ark of God was,” although the temple had not yet been built by Solomon. And just as when God commanded Moses to erect the tabernacle as a symbol of the world according to a certain plan, God ordered him to make an enclosure out of curtains that would divide the middle from the rest, so also the temple was made according to the same plan.
If you wish to achieve true knowledge of Scripture, you must hurry to achieve unshakable humility of heart. This is what will lead you not to the knowledge that puffs a person up but to the love which illuminates through the achievement of love. It is impossible for the unclean of heart to acquire the gift of spiritual knowledge. Therefore be very careful that your zeal for scriptural reading does not, because of empty pretentiousness, prove to be a cause of perdition instead of being for you the source of knowledgeable light and of the endless glory promised to the one enlightened by knowledge.Then, having banished all worldly concerns and thoughts, strive in every way to devote yourself constantly to the sacred reading, so that continuous meditation will seep into your soul and, as it were, will shape it to its image. Somehow it will form that “ark” of the Scriptures and will contain the two stone tablets, that is, the perpetual strength of the two Testaments. There will be the golden urn that is a pure and unstained memory and which will preserve firmly within itself the everlasting manna, that is, the eternal, heavenly sweetness of spiritual meanings and of that bread which belongs to the angels. The branch of Aaron is the saving standard of our exalted and true high priest, Jesus Christ. It leafs out forever in the greenness of undying memory. This is the branch that was cut from the root of Jesse and which after death comes more truly alive.
Now all of these things are covered over by the two cherubim, that is, by the plentitude of historical and spiritual lore. “Cherubim” means knowledge in abundance. They provide an everlasting protection for that which appeases God, namely, the calm of your heart, and they will cast a shadow of protection against all the attacks of malignant spirits.
And thus your soul will not only become the ark of God’s testament, but it will be carried forward into a priestly realm. And, by its unfailing love of purity, its concentration upon the disciplines of the spirit, it will implement the priestly command imposed by the lawgiver, “He will not emerge from the holy place, lest he profane the sanctuary of God.” That is, he will not depart from his own heart, where the Lord promised to live continuously when he said, “I will live and walk among them.”
This is the term he used of the tabernacle, which represents a type of the whole world: it is divided into two down the middle by a veil, one part of it called Holy, the other Holy of Holies. While the Holy represented the way of life on earth, the Holy of Holies represented life in heaven. The veil itself performed the function of the firmament.… Accordingly, just as he separates what is below from what is above, so the veil stretched out in the middle of the tabernacle divided the Holy of Holies from the Holy.
The ark can also be taken figuratively as the holy church that is constructed from incorruptible wood, that is, from holy souls. Extended throughout the four quarters of the world, with faith in the holy gospel, the church expects from God the eternal crown of life. It contains in itself the tables of the covenant by continual meditation on the law of God. It also contains the golden urn with the manna as a guarantee of the Lord’s incarnation, and Aaron’s rod that budded as a sharing in the kingship and priesthood of the Lord; for the apostle Peter says, “But you are a chosen race, a royal priesthood.” Up above, it has the propitiatory to remind it that every good thing it possesses it has received from the generosity of divine grace. And on the propitiatory it has the glorious cherubim, signifying either the angelic assistance with which it is always aided by a gracious God or the Testaments in which it is taught how it ought to live and in what manner it ought to seek the aid of divine propitiation so that it may live properly. Now the cherubim were set over the propitiatory in this way, just as the city of Christ, that is, the holy church, is said to have been built upon the mountain, that is, upon Christ himself; not that his city can be higher than he but because it derives support from his assistance. The ark has cherubim over the propitiatory because both the angelic ministries and the divine eloquences surely give aid to the church insofar as they themselves stand firm upon the foundation of the highest truth.
Now the golden urn in the ark holding the manna is the holy soul in Christ that contains in itself all the fullness of divinity. Aaron’s rod that budded although cut off from the tree is the invincible power of his priesthood, concerning which the prophet says, “Your royal scepter is a scepter of equity.” Even after it seemed for the time being to have been cut off through death, in the dawn of the resurrection morn it was found to have blossomed again all the more vigorously, and it became clear that it would remain forever imperishable and unfading. For “Christ being raised from the dead will never die again; death no longer has dominion over him.” The tablets of the covenant in the ark indicate that all knowledge of the Father’s secrets and all power of judgment are in Christ. For on the tablets of the covenant were inscribed the faith of the eternal divinity which creates and rules the world, and the commandments through which one ought to serve God, and the discerning judgment with which God rightly condemns those who hate God and with due mercy rewards those who love him. This, then, is the testimony that the Lord gave Moses to be put into the ark. It indicated the truth that we ought to confess in Christ about his flesh, his son, and his word. It showed that after the passion of death the same flesh would be glorified in the resurrection and lifted up in the eternal dignity of a king and priest. It taught that he alone is privy to the Father’s secrets, just as truly as he is the judge of all worlds, of one and the same majesty with the Father.
I think that the phrase “also the first one had regulations for worship” refers to the old covenant and not the tabernacle. For he did not compare the tabernacle with the new covenant but the whole old covenant with the new one, and he showed the superiority of the latter over the whole former covenant. “For behold,” he says, “the days are coming and I will effect a new covenant on the house of Israel and on the house of Judah, not like the covenant which I established for their fathers,” and again, “When he says ‘new’ he has already made the first old.” And he adds these things and says, “Now the first one had.” … Therefore it is clear that the discussion is still concerning the covenant. For since he struck it down in comparison with the new covenant, in order that no one may say then that it was rejected as worthless, he anticipates the argument and says that even that covenant had “regulations for worship,” laws and order and fitting conformity with the service of God. And having spoken broadly of the whole law, that “it had regulations of worship,” he also proceeds part by part, beginning with the tent. It had, he says, “the earthly sanctuary.” Then after the earthly sanctuary (which was accessible to all), he had again another tabernacle placed in front of the yet more mystical and holier tabernacle. And in the more outward tabernacle there was “the lampstand and the showbread,” which tabernacle is not called “the earthly sanctuary,” as is the tabernacle in front of all the other tabernacles, but it is simply called “the Holy Place.”
"And after the second veil." Therefore, there was not only one veil. A tabernacle is called everywhere, because there God dwells.
"the Ark of the Covenant." It carries the symbols of the covenant, such as the tablets of the law and the others.
"having a golden censor." All these were in the Ark, rebuking the ingratitude of the Jews.
“the rod”, because of the insurrection against the priesthood.
the tablets, because the Jews had a ploy to break the first commandments.
and the manna, because of their grumbling while eating. Therefore, these symbols should also be sent to their descendants for their caution.
"Above it." Of the ark.
"Cherubim of glory." Which are the glorious, or the beings of glory, namely, of God.
After that tabernacle.
The superior things are shown from the change of the priest, the sacrifice, and the covenant, which the old has come to an end, and that which is new is better in many ways; it now wishes to show from the very arrangement of the tabernacle that those were the figures of the true things: moreover, the figure takes an end where the truth approaches. What he says: "had," signifies that it now does not have. Therefore, although it has not completely ceased, since some still cling to it, nevertheless, it has no rights.
I noted that there were three tabernacles in the Octateuch that exist; one, concerning which the holy world speaks, where there was the bronze altar of burnt offerings, and it was permitted for all the people to enter and to perform the sacrifices; the second, where the priests were always permitted to perform the services, where there was the lampstand and the table and the showbread; the third, where there was the censer and the Ark, into which only the high priest entered once a year.
The first tabernacle indeed had rights of worship, I think it is not about the tabernacle, but about the old covenant itself. For it did not compare the tabernacle with the new covenant, but the entire old covenant with the new, and it showed the superiority of this over that entire one. "For behold," he says, "the days are coming, and I will establish a new covenant with the house of Israel and with the house of Judah, not according to the covenant I made with their fathers." (Jer. 31:31–33; Heb. 8:8–10) And again: “In speaking of a new covenant, he has made the first obsolete."(Heb. 8:13)
And after saying this, he adds: "He had also had it before." (Heb. 10:15) Therefore, it is evident that the discussion is still about the covenant. For since he had depressed it in comparison to the new, lest anyone should say that it had always been rejected, he anticipates by saying that it also had rights of worship, laws, and order, and those things which pertain to the proper worship of God. Saying that by lineage he had rights of worship, he proceeds also in part, beginning from the tabernacle.
"He had," he says, "the holy world." Then after the holy world and all that is sacred, he had again another tabernacle, set apart from the more secret and holier tabernacle. And in the set-apart one, both the lampstand and the arrangement of the loaves, which tabernacle is not called the holy world, just as the entire tabernacle, the first, but simply holy.
"the holy world." It is called world because it is open to all. Here, the temple is rightly called holy, in which the liturgy [λειτουργίαν] was performed to God, or even the tabernacle, since they had previously had this in the order of the temple, thus calling it so. And this can be learned from the first book of Kings, which clearly states: "And Samuel was sleeping in the temple of the Lord, where the Ark of God was." (1 Sam. 3:3)
Therefore, he says, the holy was in the old covenant as something worldly, so that he might say when the temple was constructed as a type of the world. God indeed created heaven and earth, as Moses says, in the beginning, (Gen. 1) saying heaven above, on the second day, preparing for this heaven to be established in the midst of the waters; so that even being elevated, the waters have it above. Therefore, as a symbol of the world, commanding Moses to construct a certain type, God instructed him to make the tabernacle.
"Make a sanctuary from the curtains, divided in the middle by another." (Ex. 26:4) Thus indeed the temple later became a type according to the same pattern. And the whole house was divided by a wall in the middle, so that the outer part was the house, in which it was necessary for the priests to perform the service through the sacrifices and to render all the rest to God; this was a symbol of that very place upon the earth, where it has now happened that we dwell; but the inner part, in which it was necessary for the high priest to enter only once a year, was a symbol of the heavenly, where the Jews believed God to dwell.
“For the first tabernacle was constructed.”
"overshadowing the mercy seat." For above the ark, as if a square golden table, which was called the mercy seat, typifying Christ (Jn. 2:2), who is called to us the propitiation and redemption (1 Cor. 1:30). See the passage in Exodus, in the places concerning these things.
"about which we cannot now speak in detail." He wishes to show that the things seen were mysteries and types of the Truth. Therefore, it is not now, he says, to speak of them in part. For more words are needed than according to the present urge.
The first, you say, as to the holy of holies, since it was not the first, but the middle. For the first was where the bronze altar of the sacrifices and the burnt offerings was. This is the second, concerning which it is said, "in which were the lampstand, the table, and the showbread." The third, in which is a golden censer, and the Ark of the Covenant.
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Summary
Hebrews 9:1 introduces the author's detailed exposition of the Old Covenant's provisions, specifically highlighting its "ordinances of divine service" and its "worldly sanctuary." This verse serves as a crucial bridge, transitioning from the previous chapter's assertion of the New Covenant's superiority to a comprehensive comparison that underscores the temporary, earthly, and preparatory nature of the Mosaic system, setting the stage for the argument that Christ's ministry operates in a superior, heavenly reality.
Context
Literary Context
This verse immediately follows the profound theological declarations of Hebrews 8, where the author established the New Covenant as "better" and founded on "better promises" than the Old. Having argued for Christ's superior priesthood (a high priest "after the order of Melchizedek," as introduced in Hebrews 7) and his more excellent ministry in a heavenly sanctuary, Hebrews 9:1 begins to detail the specific elements of the "first covenant" that render it inferior and temporary. It initiates a meticulous description of the Tabernacle and its rituals, which will then be contrasted with the efficacy and finality of Christ's sacrifice and heavenly intercession, culminating in the climactic argument for Christ's once-for-all sacrifice in Hebrews 9:11-14.
Historical & Cultural Context
The audience of Hebrews was primarily Jewish Christians, likely facing persecution and temptation to revert to Judaism, with its familiar rituals, temple worship, and ancestral traditions. For these believers, the Temple in Jerusalem (or its memory, if it had already been destroyed by AD 70) and the Mosaic Law represented the very core of their religious identity. The author writes to demonstrate that the Old Covenant, though divinely instituted, was never intended to be the ultimate reality. It was a shadow pointing to Christ. The detailed descriptions of the Tabernacle (which served as the prototype for the Temple) and its services in Exodus and Leviticus would have been intimately familiar to the readers, forming the bedrock of their understanding of divine worship and atonement. The author leverages this familiarity to systematically dismantle the notion of the Old Covenant's finality, showing its limitations in light of Christ's perfect work.
Key Themes
Hebrews 9:1 contributes significantly to several overarching themes in the book. Firstly, it reinforces the theme of typology and fulfillment, presenting the Old Covenant's elements (ordinances, sanctuary) as types or shadows that find their true substance and fulfillment in Christ. Secondly, it highlights the limitations of the Old Covenant, particularly its inability to provide perfect and lasting cleansing of conscience, a point further elaborated in Hebrews 10:1-4. Thirdly, it sets the stage for the theme of the superiority of the New Covenant, by detailing the earthly and external nature of the first, thereby emphasizing the heavenly and spiritual efficacy of the new. Finally, it underscores the theme of Christ's priestly ministry, as the earthly sanctuary and its services are shown to be mere earthly copies of the true, heavenly sanctuary where Christ now ministers, as stated in Hebrews 8:2.
Exposition and Analysis
Key Word Analysis
This term refers to an equitable deed, a statute, or a decision. In the context of the Old Covenant, it signifies the divinely established righteous requirements, regulations, or decrees that governed the worship and conduct of the Israelites. These were not arbitrary rules but God-given mandates for proper service and purification, reflecting His righteous character.
This word specifically denotes ministration to God, or worship. It encompasses the entire system of priestly duties, sacrifices, rituals, and ceremonies prescribed under the Mosaic Law. This term emphasizes that the Old Covenant system, though limited, was indeed a form of worship directed towards God, illustrating the Israelites' attempt to approach and serve Him according to His revealed will.
This adjective describes something as terrene or "cosmic," belonging to the physical world, either literally (mundane) or figuratively (corrupt). Here, it emphasizes the earthly, tangible, and material nature of the sanctuary, contrasting it with the spiritual, heavenly reality where Christ ministers. It underscores the temporary and imperfect character of the Old Covenant system, which was bound by the limitations of the physical realm.
Verse Breakdown
"Then verily the first [covenant]"
This opening phrase serves as a logical continuation from the preceding chapter, signaling a transition to a detailed description of the Old Covenant (often referred to as the "first" in contrast to the "new"). The word "verily" (or "truly") emphasizes the factual nature of what is about to be described, reinforcing the author's argument with concrete details familiar to the Jewish audience. The bracketed "covenant" is implied from the context of Hebrews 8 and is essential for understanding the subject of the verse.
"had also ordinances of divine service"
This clause specifies a key characteristic of the Old Covenant: it was accompanied by a divinely prescribed system of worship. "Ordinances" refers to the righteous decrees and regulations, while "divine service" denotes the specific acts of worship, rituals, and priestly duties. This highlights that the Old Covenant was not without structure or purpose; it was a carefully ordered system of approaching God, albeit one that was external and preparatory.
"and a worldly sanctuary"
This final clause identifies the physical locus of the Old Covenant's worship: an earthly, tangible sanctuary. This refers primarily to the Tabernacle, and by extension, the Temple. The term "worldly" is crucial, emphasizing its material, temporal, and earthly nature, which stands in stark contrast to the heavenly, spiritual, and eternal sanctuary where Christ now serves as High Priest. This physical structure, though built according to God's precise instructions, inherently limited the access and effectiveness of the worship conducted within it.
Literary Devices
The author employs Contrast as a primary literary device in this verse, setting the stage for the extensive comparison between the Old and New Covenants. By describing the "first covenant" with its "ordinances of divine service" and "worldly sanctuary," the author implicitly contrasts these earthly, external, and temporary elements with the heavenly, internal, and eternal realities of the New Covenant that will be expounded upon. The term "worldly sanctuary" itself is a form of Symbolism, where the physical structure represents the limitations and temporality of the entire Old Covenant system. The very physicality of the sanctuary symbolizes its inability to provide ultimate access to God or perfect cleansing of conscience, foreshadowing the need for a spiritual and heavenly reality.
Theological and Thematic Connections
Hebrews 9:1 serves as the foundational premise for the author's extended argument concerning the obsolescence and fulfillment of the Old Covenant in Christ. It establishes that even the divinely ordained elements of the Mosaic system—its detailed worship regulations and its sacred dwelling place—were inherently limited by their earthly nature. This limitation necessitated a "better covenant" with a "better hope," one that could truly perfect the worshiper and provide genuine access to God. The verse underscores that the Old Covenant was a preparatory stage, a shadow of the good things to come, designed to point forward to the ultimate reality found in Christ and his heavenly ministry. It highlights God's progressive revelation, where the temporary and external gave way to the eternal and spiritual.
Reflection and Application
Hebrews 9:1, by detailing the earthly nature of the Old Covenant's worship, invites us to deeply appreciate the radical shift brought about by Christ. We are no longer bound by external rituals, physical structures, or a system of animal sacrifices to approach God. Our access is direct, spiritual, and permanent through Christ's finished work. This should inspire profound gratitude and freedom, liberating us from any tendency to rely on human effort, religious performance, or outward observances for our standing with God. Instead, our worship becomes a matter of the heart, lived out in spirit and truth, centered on Christ's perfect sacrifice and ongoing intercession. It calls us to live with confidence in the New Covenant, recognizing that Christ has fulfilled all that the Old Covenant foreshadowed, enabling us to draw near to God with a true heart in full assurance of faith.
Questions for Reflection
FAQ
What is meant by "the first covenant" in this verse?
"The first covenant" refers to the Mosaic Covenant, the agreement God made with the nation of Israel at Mount Sinai, primarily detailed in the books of Exodus, Leviticus, Numbers, and Deuteronomy. This covenant included the Law, its commandments, the sacrificial system, and the establishment of the Tabernacle (and later the Temple) as the center of Israelite worship. The author of Hebrews contrasts it with the "new covenant" established through Jesus Christ, which is superior and eternal, as discussed in Hebrews 8:6-13.
What were the "ordinances of divine service"?
The "ordinances of divine service" (Greek: dikaíōma latreía) refer to the detailed righteous requirements, statutes, and rituals prescribed by God for worship under the Old Covenant. These included laws concerning sacrifices (burnt offerings, sin offerings, peace offerings), purification rites, dietary laws, priestly duties, and regulations for observing feasts and festivals. These ordinances were given to guide the Israelites in their approach to a holy God and to provide temporary atonement for sins, foreshadowing the ultimate, perfect sacrifice of Christ, as seen in Hebrews 10:1-4.
What does "a worldly sanctuary" refer to?
"A worldly sanctuary" (Greek: kosmikós hágion) refers to the Tabernacle, the portable tent of meeting that the Israelites used for worship during their wilderness wanderings and before the construction of the Temple in Jerusalem. This sanctuary was "worldly" in the sense that it was earthly, tangible, and made of physical materials, existing within the created realm. It contrasts sharply with the heavenly, spiritual, and eternal sanctuary where Christ now ministers as our High Priest, as described in Hebrews 8:2. The earthly sanctuary, though divinely designed, was a copy or shadow of the true, heavenly reality, as mentioned in Hebrews 9:23-24.
Christ-Centered Fulfillment
Hebrews 9:1, by meticulously detailing the earthly and temporary nature of the Old Covenant's worship system, lays the groundwork for understanding its profound Christ-centered fulfillment. The "ordinances of divine service" and the "worldly sanctuary" were not ends in themselves, but divinely appointed types and shadows pointing to the superior reality found in Jesus Christ. The earthly Tabernacle, with its Holy Place and Most Holy Place, and its sacrificial rituals, served as a tangible object lesson, foreshadowing Christ's perfect high priestly ministry and his once-for-all sacrifice. The limited access to God through an earthly priest and physical blood in the "worldly sanctuary" is fully superseded by Christ's entry into the true, heavenly sanctuary, not with the blood of animals, but with his own precious blood, securing eternal redemption (Hebrews 9:11-12). Jesus is the ultimate "divine service," the perfect worshiper and the perfect sacrifice, who has opened a new and living way into the very presence of God (Hebrews 10:19-20). Thus, the limitations of the "first covenant" highlighted in this verse serve to magnify the boundless efficacy and eternal perfection of Christ's work, establishing him as the fulfillment of all that the Old Covenant anticipated.