“but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people” (Hebrews 9:7 ESV).

While it often seems tedious to engage with repetitive details, the act of doing so can help us retain important information. For instance, let’s take this passage from Hebrews 9:7 as an example. If a portion of this Scripture seems familiar, it may be related to the fact that this verse reiterates something mentioned earlier in chapters five and seven of this epistle…

“For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins” (Hebrews 5:1-3).

“For such a High Priest was fitting for us… who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself” (Hebrews 7:26-27).

These passages remind us that the priests of the Old Testament era were fallible human beings, just like anyone else. This explains why the High Priest offered sacrifices for his sins as mentioned in the verses quoted above. It was only after the priest fulfilled these sacrificial requirements that he was permitted to minister on behalf of others. However, Jesus was sinless, and did not need to offer such sacrifices. Thus, He is uniquely qualified to serve as our High Priest.

Finally, Hebrews 9:7 mentions a sacrificial offering for the “…unintentional sins of the people.” We might associate this reference with the sinful acts that human beings commit in error. It might also include inadvertent sins that result from thoughtlessness, ignorance, or involuntary negligence. One source provides us with some further information regarding these types of sins…

“During the administration of God’s kingdom on earth before Christ, sacrifices for sin took away only sins ‘committed in ignorance.’ The Greek word in verse 7 corresponds to a Hebrew term in Leviticus 4, which deals with the sin offerings. That word may be translated ‘sin of inadvertency’ or ‘unintentional sin,’ but most precisely it refers to a ‘sin of wandering astray.'” ₍₁₎

(1) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.

“These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties” (Hebrews 9:6 ESV).

The Gospel of Luke contains an element from Jesus’ birth narrative that relates to our passage here in Hebrews 9:6. That portion of Scripture chronicles the experience of a priest named Zechariah…

“One day Zechariah was serving as a priest before God because his priestly division was on duty. Following the customs of priestly service, he was chosen by lottery to go into the Lord’s sanctuary and burn incense. All the people who gathered to worship were praying outside during this hour of incense offering” (Luke 1:8-10 CEB).

The following verses tell us that an angel appeared to Zechariah during that time to inform him that he and his wife would become parents of a son. In accord with that promise, Zechariah’s wife bore a son who is better known to us today as John the Baptist. However, the tasks associated with Zechariah’s priestly ministry are of greater interest to us as they relate to this portion of Scripture from Hebrews 9:6.

We can begin by noting that Zechariah was engaged in the “ritual duties” that our author references in verse nine. In this instance, Zechariah was given the responsibility of burning fragrant incense before the Lord in the area of the sanctuary known as The Holy Place. This took place twice each day, once in the morning, and again in the evening. Although it is not mentioned in Luke’s account, Zechariah would have also been responsible for tending the sanctuary’s lampstand during that time as well (see Exodus 30:7-9).

Another ritual duty involved replenishing the showbread once a week, as mentioned earlier. Taken together, these ministries constituted the “religious duties” (Phillips) performed by these Levitical priests. These priestly ministers were the only ones who held access to these areas; everyone else was strictly prohibited from entering.

Yet even though these priests had held lawful access to the sanctuary, the author of Hebrews will soon remind us that “free access” and “unlimited access” are not necessarily synonymous. You see, our author is about to reiterate the fact that there was only one person on earth who could enter the inner portion of the tabernacle (or the Most Holy Place), and then only once a year.

Those Old Covenant limitations provide us with an object lesson concerning access to God. That lesson proceeds directly from the Holy Spirit, and we’ll examine its meaning in greater detail over the course of the next few studies.

“and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail” (Hebrews 9:5).

Many of us probably know someone who likes to digress into unrelated topics when conversing with others. That prospect seemed to concern the author of Hebrews as he reviewed the various items related to the Tabernacle here in chapter nine. While our author might have taken the opportunity to discuss those elements in greater detail, he was unwilling to divert his audience’s attention from the subject at hand.

In this instance, the subject at hand involved the symbolic aspects of the tabernacle and its furnishings as they related to Christ. One such item was the mercy seat mentioned earlier. While the mercy seat offered a powerful image of a sovereign authority who pardoned the sins of His people, the underlying significance of this term is even more important.

In the original language of Hebrews 9:5, the term “mercy seat” is associated with the word “propitiation.” This is an important Biblical concept that refers to the satisfaction of God’s justice and the appeasement of His righteous anger towards those who have broken His laws. It also conveys the idea of “paying the price” that was necessary to reconcile sinful human beings with the God who created them.

These definitions direct our attention to Jesus and His sacrificial work on our behalf. He was the one who willingly paid the price that secures eternal salvation for sinful human beings. The New Testament book of Romans discusses this key Biblical doctrine in a familiar portion of Scripture…

“for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith…” (Romans 3:23-25 ESV).

To this, the Biblical epistle of 1 John adds…

“In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation [that is, the atoning sacrifice, and the satisfying offering] for our sins [fulfilling God’s requirement for justice against sin and placating His wrath]” (1 John 4:10 AMP).

So, while it surely would have been fascinating to join our author in a detailed analysis of the tabernacle and its furnishings, our inspired author chose to stay on point in using those elements to illustrate the access to God that is available through Jesus’ atoning sacrifice.

“It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant” (Hebrews 9:4 NET).

In addition to the “…stone tablets with the commandments written on them” (GNT) and “Aaron’s staff that budded” (CSB), the ark of the covenant also contained a jar of manna. “Manna” was the food that God miraculously provided for the people of Israel following their departure from the land of Egypt. The Biblical book of Exodus provides us with a description of this supernatural, frost-like substance…

“…in the morning there was a layer of dew around the camp. When the dew was gone, thin flakes like frost on the ground appeared on the desert floor… when the sun grew hot, it melted away… The people of Israel called the bread manna. It was white like coriander seed and tasted like wafers made with honey” (Exodus 16:13-14, 21, 31 NIV).

Manna turned out to be a highly versatile ingredient and the people of Israel promptly began to bake it, boil it, grind it up, and make it into cakes (Exodus 16:23, Numbers 11:8). That was good- for a while, at least…

“Then the Egyptians who had come with them began to long for the good things of Egypt. This added to the discontent of the people of Israel and they wept, ‘Oh, for a few bites of meat! Oh, that we had some of the delicious fish we enjoyed so much in Egypt, and the wonderful cucumbers and melons, leeks, onions, and garlic! But now our strength is gone, and day after day we have to face this manna!'” (Numbers 11: 4-6 TLB).

As you might expect, that ungrateful demonstration did not end well. The book of Exodus also tells us how this jar of manna made its way into the ark of the covenant…

“Then Moses gave them this further instruction from the Lord: they were to take two quarts of (manna) to be kept… so that later generations could see the bread the Lord had fed them with in the wilderness, when he brought them from Egypt. Moses told Aaron to get a container and put two quarts of manna in it and to keep it in a sacred place from generation to generation. Aaron did this, just as the Lord had instructed Moses, and eventually it was kept in the Ark in the Tabernacle” (Exodus 16:32-36 TLB).

So this jar of manna symbolized God’s gracious provision, as well as a reminder of the need to demonstrate respect and appreciation for His blessings in our lives.

“having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron’s staff that budded, and the tablets of the covenant” (Hebrews 9:4 ESV).

At the heart of the Holy of Holies stood the ark of the covenant. The ark was a chest that was constructed of acacia wood and overlaid with gold according to Exodus 25:10-22. The top (or lid) of the ark was known as the mercy seat (Exodus 25:17), a term that communicated the image of a sovereign authority who pardoned the sins of His people under the Old Covenant.

Two angelic beings known as cherubim were positioned above the ark at either end. Humanity first encountered these angelic cherubim when God stationed them “…east of the Garden of Eden, with a flaming sword to guard the entrance to the Tree of Life” (Genesis 3:24 TLB). The prophet Ezekiel also interacted with cherubim, as detailed in Ezekiel chapter ten.

The cherubim above the ark of the covenant faced one another with their wings stretched above the mercy seat (Exodus 25:18-20). It was there between these majestic angels that God manifested His divine presence. However, Hebrews 9:4 also draws our attention to the items that resided within the ark: “…a gold jar containing manna, Aaron’s rod that budded, and the stone tablets of the covenant” (CEB).

Although this passage summarizes the ark’s contents, it also appears that some items may have been added or deleted over time. For instance, Exodus 25:16 tells us that God directed Moses to “Place inside the Ark the stone tablets inscribed with the terms of the covenant, which I will give to you” (NLT). Later on we’re told, “…Aaron put the manna with the tablets of the covenant law, so that it might be preserved” (Exodus 16:34 NIV). Finally, God gave the following directive to Moses in Numbers 17:10: “‘Put back the staff of Aaron before the testimony…'” (ESV).

But by the time we reach the Old Testament book of 1 Kings, we’re told, “There was nothing in the ark except the two tablets of stone that Moses put there at Horeb, where the Lord made a covenant with the people of Israel, when they came out of the land of Egypt” (1 Kings 8:9 ESV). So it seems that the contents of the ark changed over the course of Israel’s history.

Thus, as one scholar concludes, “Originally, all three items (tables of stone, pot of manna, and Aaron’s rod) were in the ark (as Heb. 9:4 says). Subsequently, the last two were removed (Ex. 40:20).” ₍₁₎

(1) Norman L. Geisler and Thomas A. Howe, When Critics Ask : A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992), [Hebrews 9:4].

“which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant” (Hebrews 9:4).

Although the Scriptures do not provide us with a description of the golden censer mentioned here in Hebrews 9:4, the Old Testament book of Leviticus offers a look at its function…

“The Lord said to Moses: ‘Tell your brother Aaron that he is not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die. For I will appear in the cloud over the atonement cover…

He is to take a censer full of burning coals from the altar before the Lord and two handfuls of finely ground fragrant incense and take them behind the curtain. He is to put the incense on the fire before the Lord, and the smoke of the incense will conceal the atonement cover above the tablets of the covenant law, so that he will not die'” (Leviticus 16:2, 12-13 NIV).

So, this cloud of fragrant incense shielded the officiating priest from a direct view of the almighty God on the Day of Atonement. We find the reason behind that precautionary measure in Exodus 33:20: “…you may not look directly at my face, for no one may see me and live” (NIV).

Nevertheless, there seems to be a question of whether the original language of this passage actually refers to the Tabernacle’s altar of incense. This altar stood outside the Most Holy Place according to Exodus 30:6 and not within it as we read here in Hebrews 9:4. If this passage is meant to refer to this altar, then we have several options available to reconcile this seeming inconsistency.

One approach views the altar of incense as an appendage of the Holy Place. This would be comparable to the exterior signage of a business. Even though a sign is located outside the building or storefront, it belongs to the business and not the street. ₍₁₎ However, the best explanation is probably offered by the following commentary…

“Verse 4 says that the golden censer was also in the Most Holy Place. The Greek word translated censer can mean either the incense altar (mentioned in Exo 30:6 as being in the Holy Place) or the censer with which the high priest carried the incense. The best explanation is the latter. The writer regarded the censer as belonging to the Most Holy Place because the high priest carried it in from the incense altar into the Holiest Place on the Day of Atonement.” ₍₂₎

(1) See Coffman, James Burton. “Commentary on Hebrews 9”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-9.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.2261

“and behind the second veil, the part of the tabernacle which is called the Holiest of All” (Hebrews 9:3).

The Old Testament Tabernacle featured two veiled entrances, one exterior and one interior. The first veil separated the interior portion of the Tabernacle (known as the Holy Place) from the exterior courtyard. The second veil separated the Holy Place from another interior area known as the Most Holy Place, the Holy of Holies, or the “Holiest of All” as referenced in the passage quoted above.

Beyond that interior veil was the place where God manifested His direct presence. The “Holiest of All” represented the dwelling place of God and one source provides us with a concise, but detailed portrait of that sacred location…

“The room known as the Holy of Holies was the innermost and most sacred area of the ancient tabernacle of Moses and temple of Jerusalem. The Holy of Holies was constructed as a perfect cube. It contained only the Ark of the Covenant, the symbol of Israel’s special relationship with God.

The Holy of Holies was accessible only to the Israelite high priest. Once a year, on Yom Kippur, the Day of Atonement, the high priest was permitted to enter the small, windowless enclosure to burn incense and sprinkle the blood of a sacrificial animal on the mercy seat of the Ark. By doing so, the high priest atoned for his own sins and those of the people.

The Holy of Holies was separated from the rest of the tabernacle/temple by the veil, a huge, heavy drape made of fine linen and blue, purple and scarlet yarn and embroidered with gold cherubim. God said that He would appear in the Holy of Holies (Leviticus 16:2); hence, the need for the veil…

The veil and the elaborate rituals undertaken by the priest were a reminder that man could not carelessly or irreverently enter God’s awesome presence. Before the high priest entered the Holy of Holies on the Day of Atonement, he had to wash himself, put on special clothing, bring burning incense to let the smoke cover his eyes from a direct view of God, and bring sacrificial blood with him to make atonement for sins (Exodus 28; Hebrews 9:7).” ₍₁₎

So, those who served God in this manner were responsible to approach Him with an attitude of utmost reverence and respect. Those who failed to do so made that choice at the cost of their lives (see Leviticus 16:2 and Leviticus 22:9). These passages thus remind us that we should also approach God in Christ with a similar attitude of esteem and reverence today.

(1) GotQuestions.org, What was the Holy of Holies? Retrieved 08 August, 2022 from https://www.gotquestions.org/Holy-of-Holies.html

“There were two rooms in that Tabernacle. In the first room were a lampstand, a table, and sacred loaves of bread on the table. This room was called the Holy Place” (Hebrews 9:2 NLT).

An Old Testament priest was the only person who could lawfully eat the sacred loaves of bread mentioned here in Hebrews 9:2. Yet, Israel’s king David once ate such bread when nothing else was available, according to 1 Samuel 21:1-6. Many generations later, Jesus referenced that incident to illustrate an important spiritual principle.

Even though David breached the letter of the Old Testament Law in eating this bread, God did not condemn him for doing so. This tells us that human need represents a legitimate consideration whenever we are engaged in the spiritual decision- making process. In cases where genuine human need exists, David’s example indicates that God has allowed for that need to take precedence over traditional or ceremonial observances.

However, this does not mean that human need outweighs God’s Law in every instance. If that were the case, then we might escape any responsibility to obey God’s Word simply by characterizing something we want as “a need.” Instead, we can find a better guiding principle in the words of Hosea 6:6: “For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings” (NIV).

Since Jesus’ disciples had been accused of violating the law against working on the Sabbath, Jesus used David’s example to provide a correct understanding of the Sabbath’s function: “People were not made for the good of the Sabbath. The Sabbath was made for the good of people” (Mark 2:27 CEV). In other words, the Sabbath was created for the benefit of humanity and not the other way around. Unfortunately, the religious establishment of Jesus’ day had turned that beneficial directive into a burden through their erroneous interpretation.

In light of this, it’s important to remember a primary theme that runs through the Biblical book of Hebrews: Jesus’ dominion over all. Thus, it should not be surprising to find that Jesus exercised His prerogative to define appropriate conduct on the Sabbath. As He Himself said, “Therefore the Son of Man is also Lord of the Sabbath” (Mark 2:28). In this, and other judgment calls of life, all interpretations are ultimately subordinate to His.

One source completes our look at the Showbread from Hebrews 9:2 with the following insight…

“The Old Testament showbread placed on the table in the tabernacle provides a wonderful picture of Jesus, the Bread of Life. Jesus is holy before God, He provides true sustenance, and He is always present. ‘Jesus declared, ‘I am the bread of life. Whoever comes to me will never go hungry’” (John 6:35). ₍₁₎

(1) GotQuestions.org, What was the bread of the Presence (Exodus 25:30)? Retrieved 08 August, 2022 from https://www.gotquestions.org/bread-of-the-presence.html

“The first part of the tent was called the holy place, and a lampstand, a table, and the sacred loaves of bread were kept there” (Hebrews 9:2 CEV).

These “sacred loaves of bread” were also known as the “Showbread” or “Bread of the Presence” because they were set before God’s presence within the Old Testament tabernacle. These loaves (which we might associate with a type of flatbread today) were rotated on a weekly basis and then given to the priests to eat. There were twelve loaves of Showbread, a number that provided a ready association with the twelve tribes of Israel.

However, this bread meant something more, for Jesus once made use of an incident involving the Showbread to communicate an important spiritual lesson…

“Now it happened that He went through the grainfields on the Sabbath; and as they went His disciples began to pluck the heads of grain. And the Pharisees said to Him, “Look, why do they do what is not lawful on the Sabbath?”

“But He said to them, ‘Have you never read what David did when he was in need and hungry, he and those with him: how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?” (Mark 2:23-26).

By the first century A.D., Israel’s religious leadership had developed an extensive list of traditional observances associated with the Old Testament Law. One such tradition involved the act of picking individual kernels of grain and eating them on the Sabbath. Since this involved harvesting each kernel and separating the outer husk, Jesus’ disciples had engaged in “work” according to these religious leaders. The issue arose from the fact that labor was strictly prohibited during the Sabbath according to the Old Testament Law (see Exodus 34:21).

Jesus responded by using His knowledge of the Scriptures to identify an error in their accusation. He did so by referencing the account of David as chronicled in the Biblical book of 1 Samuel (see 1 Samuel 21:1-6). That passage of Scripture records some of David’s activities while he was being pursued by Israel’s king Saul. During that time, David met with a priest and requested something to eat. The priest had nothing to offer David except the Showbread and subsequently gave it to him.

While this account may not seem to hold a great deal of application to our passage from Hebrews, we’ll see how Jesus made use of this incident to provide an important spiritual application next.

“For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place” (Hebrews 9:2).

As we continue our guided tour through the Old Testament Tabernacle here in Hebrews 9:2, we now come to some additional items that resided within the area known as “the Holy Place.” The Holy Place comprised a section that encompassed the outer portion of the Tabernacle interior. The table mentioned in this passage was constructed from acacia wood and overlaid with gold according to instructions given to Moses in the Biblical book of Exodus…

“You shall also make a table of acacia wood; two cubits shall be its length, a cubit its width, and a cubit and a half its height. And you shall overlay it with pure gold, and make a molding of gold all around” (Exodus 25:23-24).

A “cubit” represented an ancient unit of measurement that was roughly equal to the distance from a person’s elbow to the tip of his or her middle finger. The exact measurement varied throughout the Biblical era but likely represented an equivalent length of 18-24 inches (or 46-61 cm). Therefore, we can calculate the dimensions of this table to an approximate length of 3-4 feet (92-122 cm), a width of 1.5-2 feet (46-122 cm), and a height of 2.5-3 feet (69-91 cm).

The primary object residing on that table was known as the “Showbread” or the “Bread of the Presence” according to Exodus 25:30. We find a description of that bread in the Biblical book of Leviticus…

“Take fine flour and bake it into twelve loaves; each loaf is to be made with four quarts. Arrange them in two rows, six to a row, on the pure gold table before the Lord. Place pure frankincense near each row, so that it may serve as a memorial portion for the bread and a food offering to the Lord.

The bread is to be set out before the Lord every Sabbath day as a permanent covenant obligation on the part of the Israelites. It belongs to Aaron and his sons, who are to eat it in a holy place, for it is the holiest portion for him from the food offerings to the Lord; this is a permanent rule” (Leviticus 24:5-9 CSB).

This bread was significant for several reasons. We’ll examine what the Showbread meant for Old Testament Israel and see how Jesus used it as an object lesson in our next study.

“For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary” (Hebrews 9:2).

The Old Covenant Tabernacle mentioned in Hebrews 9:2 began with God’s command to Moses, as recorded in the Biblical book of Exodus:

“Speak to the children of Israel, that they bring Me an offering. From everyone who gives it willingly with his heart you shall take My offering… And let them make Me a sanctuary, that I may dwell among them. According to all that I show you, that is, the pattern of the tabernacle and the pattern of all its furnishings, just so you shall make it” (Exodus 25:8-9).

One source offers a brief but thorough description of the Tabernacle along with its surrounding environment…

“The tabernacle was a tentlike structure in which God dwelt among the Israelites from the time of their encampment at Mount Sinai to the building of the temple. The area around the tabernacle was called the outer court. It was enclosed by a fence consisting of a series of bronze posts with linen cloth stretched between them. As the Israelite entered the tabernacle court through the gate at the east, he came to the altar of burnt offering, where the sacrificial animals were slain and burned; then to the laver, a large bronze stand containing water, in which the priests washed their hands and feet.

The tabernacle itself measured about 45 feet long, 15 feet wide, and 15 feet high. It was divided into two compartments. The first, the Holy Place, was 30 feet long and the second, the Most Holy Place, was 15 feet long.

The tent consisted of a wooden framework covered by goats’ hair curtains and weatherproof drapes of animal skins. These coverings formed the top, back, and sides of the tent. The front of the tabernacle was an embroidered veil.” ₍₁₎

So this imposing structure communicated something important to the people of Old Testament Israel: it said that God was present with His people, but not freely accessible. This becomes more evident as we examine the inner structure of the tabernacle and its contents. For instance, the first item inventoried here in Hebrews 9:2 is “the lampstand.”

This lampstand was constructed of gold and featured a middle stem with six branches, according to Exodus 25:31-40. This lamp provided the only source of light within the Tabernacle, and the Levitical priests were directed to attend to it regularly to prevent its light from being extinguished (Exodus 27:20–21). We’ll consider the other items mentioned in Hebrews 9:2 next.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (Hebrews 9:2) p.2260

“The first covenant had rules for worship and a place made for worship as well” (Hebrews 9:1 GNB).

Our modern-day word “worship” is derived from the ancient phrase “worth-ship.” That expression was used to describe “a condition of being worthy.” ₍₁₎ One core component of “worship” thus involves the attribution of worth to someone or something. This is important, for it means that the concept of worship extends far beyond the bounds of religious expression.

You see, virtually everyone holds a set of priorities that fulfills the “condition of being worthy.” At the top of that hierarchy is the thing we value most in life. To put it another way, we attribute the highest worth to anything we love, fear, or respect the most. That leads us to a vital conclusion: the thing that occupies that highest position of worth in our lives serves as the ultimate object of our worship.

Whenever someone chooses to dismiss the existence of God, he or she must exchange Him with something else as the object of highest worth in life. That “something” doesn’t have to be a spiritual concept or belief. Instead, it might be a person, a thing, an idea, or even ourselves. The Biblical Scriptures refer to this as “idolatry.”

Once something becomes more important than God in one’s life, that something (whatever it is) effectively becomes his or her idol. To illustrate this, let’s take the example of someone who views the accumulation of financial wealth as the highest priority in life. In reality, that person is just as idolatrous as someone who bowed before a pagan statue in the Old Testament era.

In the original language of the New Testament, the definition of worship conveys the image of kissing one’s hand, much as one might do in the presence of royalty today. ₍₂₎ Therefore, a similar attitude of reverence should characterize those who claim to worship God, for “God is spirit, and his worshipers must worship in spirit and in truth” (John 4:24 NIV).

“Worship” should also encompass a lifestyle that demonstrates respect for God in our thoughts, words, and actions. With this in mind, we can say that worship involves more than just music and song; it means honoring God with the position of highest worth in every area of life. As we’re told in the New Testament book of 1 Corinthians…

“According to some people, there are a great many gods, both in heaven and on earth. But we know that there is only one God, the Father, who created all things and made us to be his own; and one Lord Jesus Christ, who made everything and gives us life” (1 Corinthians 8:5-6 TLB).

(1) Lexico.com, “Worthship” Retrieved 01 August, 2022 from https://www.lexico.com/en/definition/worthship

(2) G4352 proskuneo Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g4352/kjv/tr/0-1/

“Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary” (Hebrews 9:1).

We can view our journey through the Biblical book of Hebrews much like a road trip that winds its way through a variety of landscapes. The current leg of our journey began in chapter eight and will continue into chapter ten, where the scene will change once again. But first, the author of Hebrews will guide us into the heart of the discussion he began in the previous chapter.

That conversation involved the Old and New Covenants, the Levitical priesthood, Jesus’ priestly ministry, and the earthbound Tabernacle that imitated the genuine article in heaven. Our author will advance that discussion here in chapter nine with a summary of the Tabernacle, as well as a few of the services that were performed there.

While the Old Testament Scriptures go into great detail regarding the Tabernacle and its ordinances, there are limits to our ability to analyze those subjects. This is something our author freely admits (Hebrews 9:5). Nevertheless, he will address certain aspects of those topics that allow him to make his point: “…[Jesus] has appeared once and for all, to remove sin through the sacrifice of himself” (Hebrews 9:26 GNT).

Hebrews chapter nine also makes use of two words that are closely related: tabernacle and sanctuary. The word “tabernacle” appears fifteen times in the New King James Version of the New Testament and forty percent of those instances occur here in Hebrews chapter nine. Therefore, it is well worth the effort to familiarize ourselves with this important Biblical subject.

The tabernacle referenced in Hebrews chapter nine refers to the tent-like structure that served as God’s dwelling place following Israel’s departure from the nation of Egypt. Later in Israel’s history, this movable structure was replaced by Temple buildings that were far more permanent.

The word “sanctuary” identifies an area that is “set apart for God, to be as it were, exclusively his.” ₍₁₎ While the word “sanctuary” may refer to the Tabernacle as a whole, it probably best applied to a specific portion of the Tabernacle. Our author will provide us with a descriptive analysis of that area later in this chapter.

Finally, the Old Covenant mandated a substantial number of regulations (CSB), ordinances (KJV), and rules (GW) in regard to the Tabernacle. Our author will discuss some of those directives here in chapter nine as he continues to build his case for Christ as our great High Priest.

(1) G39 hagion Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g39/kjv/tr/0-1/

“In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away” (Hebrews 8:13).

We will conclude our look at Hebrews chapter eight with a general comparison between the Old and New Covenants. For instance, God’s Old Covenant commandments were written on tablets of stone. His New Covenant commandments are written within the hearts of those who follow Christ.

We should also note that God continually urged His people to maintain their relationship with Him under the Old Covenant. For example, consider the following Old Testament admonitions…

“Be careful not to forget the covenant of the LORD your God that he made with you; do not make for yourselves an idol in the form of anything the LORD your God has forbidden” (Deuteronomy 4:23).

“When you have eaten and are satisfied, praise the LORD your God for the good land he has given you. Be careful that you do not forget the LORD your God, failing to observe his commands, his laws and his decrees that I am giving you this day” (Deuteronomy 8:10-11 ).

“Do not forget the covenant I have made with you, and do not worship other gods. Rather, worship the LORD your God; it is he who will deliver you from the hand of all your enemies” (2 Kings 17:38-39 NIV).

Much like an authority figure who must externally motivate a student, athlete, or employee, God often had to take a similar approach with His Old Covenant people. On the other hand, the New Covenant governs our inner motives as we saw earlier in Hebrews 8:10: “This is the covenant I will make with the house of Israel after that time, declares the Lord. I will put my laws in their minds and write them on their hearts.”

This New Covenant distinctive thus places the focus upon God’s internal work within our lives. While the Old Covenant emphasized the need to adhere to an external code of conduct, the New Covenant changes us from the inside out by internalizing God’s principles, standards, and morals within us.

Finally, the Old Covenant mandated a continual series of sacrificial offerings that followed a predictable pattern…

• A person engaged in a sinful behavior.
• A sacrifice was offered to cover his or her sin.
• A person engaged in a sinful behavior.
• The cycle continued.

In contrast, God sacrificed His Son once for all under the New Covenant. This aspect of the New Covenant is so important that our author will return to it again in chapters nine and ten of this epistle.

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

Much like an automobile, aircraft, or electronic device that has been superseded by something new and better, the Old Covenant became obsolete following Jesus’ death. Yet even though an obsolete device may continue to provide a useful function, there is a difference between a piece of antiquated  equipment and the Old Covenant sacrificial offerings. The difference is that the Old Testament sacrifices no longer serve a functional purpose in light of Jesus’ death and resurrection.

Thus, we can say that the Old Covenant has been completely displaced by the New Covenant. This may be difficult to appreciate in a world where there is very little that is truly “new.” The Old Testament book of Ecclesiastes highlights this reality by reminding us that, “History merely repeats itself. It has all been done before. Nothing under the sun is truly new” (Ecclesiastes 1:9 NLT).

Yet, unlike an advertiser who breathlessly promotes “new” versions of old products, the New Covenant completely invalided and abolished the Covenant that preceded it…

“From this it is clear that in the mind of the writer of Hebrews Jeremiah’s prediction of the new covenant now has found its fulfillment in the Christian era. He does not look forward to some future time when this will be true. It is true now. The laws of God are written on the Christians’ hearts (cf. Rom. 7: 22; 8: 4) and Christ is the perfect priest who makes it possible for God to forgive their wickedness, and to forget their sin (8: 12).” ₍₁₎

Finally, we should note the closing words of this chapter: “what is becoming obsolete and growing old is ready to vanish away.” This represented more than just a figurative statement, for it foreshadowed an actual historic event.

Beginning in AD 69 and continuing into AD 70, the ancient Roman army marched upon the city of Jerusalem with a military contingent of 30,000 soldiers. Their objective involved the elimination of all remaining pockets of resistance to the Roman Empire. The Romans subsequently began a siege of Jerusalem that leveled the city along with every major building structure, including the Temple.

That military action brought an end to the Old Covenant sacrificial system shortly after the Biblical epistle to the Hebrews was written. Thus, this passage foretold a literal fulfillment: “what is becoming obsolete and growing old is ready to vanish away.”

(1) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering & Inglis Ltd [pg. 1521]

“For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more” (Hebrews 8:12).

While most people likely associate the word “sin” with something bad or wrong, there are those who may find it difficult to define “sin” with any degree of precision. Nevertheless, a good understanding of this word from Hebrews 8:12 can help us grow in respect and appreciation for what God has done for us in Christ.

You see, the Biblical concept of sin doesn’t simply refer to the act of doing wrong. Instead, this word conveys the idea of “missing the mark.” One way to illustrate the meaning of this word is to consider the image of an archer as he or she prepares to fire an arrow.

In this illustration, the archer releases the arrow and sends it on the way towards its intended destination. However, the arrow falls short in this instance and lands on the ground in front of the target. Thus, we can say that our archer has missed the mark. In other words, he or she has “sinned” by failing to hit the target that was set for him or her.

Much like the archer in our illustration, the Biblical definition of sin also involves “missing the mark.” It means failing to live up to everything that God created us to be. As the New Testament book of James tells us, “…the person who keeps every law of God but makes one little slip is just as guilty as the person who has broken every law there is” (James 2:10 TLB).

We should also note that sin is coupled with a reference to “lawless deeds” here in Hebrews 8:12. This conveys more than just a failure to live up to God’s standards; it also implies a willing disregard for God’s intent, purpose, and/or design for the human family. Thus, we can be encouraged by the fact that God works within us to make us what we should be (Hebrews 8:10) and no longer remembers our “sins and lawless deeds” through Christ’s sacrificial work on our behalf.

The following chapter will further underscore the importance of Jesus’ atoning death in regard to sin: “without the shedding of blood there is no forgiveness” (Hebrews 9:22). This is why 2 Corinthians 5:21 can say, “God made him who had no sin to be sin for us…” and also explains the Biblical references to Jesus’ death as both a “ransom” (Mark 10:25)” and a “redemption” (Ephesians 1:7).

“None of them shall teach his neighbor, and none his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest of them” (Hebrews 8:11).

As new students of the English language quickly learn, there are many words that assume different meanings depending on their context. For instance, words like fine, watch, ship, park, and bark are among the words that carry alternate meanings depending on the way they are used. The same can also be said of the word “know” as seen in the passage quoted above.

You see, the word “know” appears twice in the span of eight words in the New King James version of Hebrews 8:8. However, a closer look at the original language of this passage reveals that this word carries two distinct meanings…

“In the statement ‘know the Lord, for all shall know me,’ there are two different Greek words for know. The first word (ginosko) means ‘to come to know’ or ‘to know personally.’ It can designate ongoing, personal knowledge, which implies a relationship between the knower and the person who is known. The second word (oida) is derived from the Greek verb meaning ‘to see.’ Thus, oida means ‘to perceive’ or ‘to know absolutely.’ It suggests complete knowledge, while ginosko means a growing knowledge.” ₍₁₎

This passage should thus encourage us to pursue a deep, personal, and growing knowledge of God. In keeping with the overall theme of this book, it should not be surprising to find that Jesus is the source of such knowledge…

“My Father has entrusted everything to me. No one truly knows the Son except the Father, and no one truly knows the Father except the Son and those to whom the Son chooses to reveal him” (Matthew 11:27 NLT).

“Jesus told him, ‘I am the way, the truth, and the life. No one comes to the Father except through me. If you know me, you will also know my Father. From now on you do know him and have seen him'” (John 14:6-7 CSB).

“Righteous Father! The world does not know you, but I know you, and these [disciples] know that you sent me. I made you known to them, and I will continue to do so, in order that the love you have for me may be in them, and so that I also may be in them” (John 17:25-26 GNT).

God desires this kind of personal relationship with us- and this is the kind of relationship He offers under the New Covenant.

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1648.

“For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put my laws in their minds and I will inscribe them on their hearts. And I will be their God and they will be my people” (Hebrews 8:10 NET).

Under the inspiration of the Holy Spirit, the Apostle Paul wrote the following words in the New Testament book of Galatians: “So the law was put in charge to lead us to Christ that we might be justified by faith” (Galatians 3:24). This tells us that God’s intent for the Old Covenant (at least in part) was that it should point us toward the new and better agreement foretold through the prophet Jeremiah and quoted here in Hebrews 8:10-12.

The Living Bible paraphrase of God’s promise through Jeremiah is presented in a form that is very accessible for contemporary audiences…

“‘The day will come,’ says the Lord, ‘when I will make a new contract with the people of Israel and Judah. It won’t be like the one I made with their fathers when I took them by the hand to bring them out of the land of Egypt– a contract they broke, forcing me to reject them,’ says the Lord.

‘But this is the new contract I will make with them: I will inscribe my laws upon their hearts, so that they shall want to honor me; then they shall truly be my people and I will be their God. At that time it will no longer be necessary to admonish one another to know the Lord. For everyone, both great and small, shall really know me then,’ says the Lord, ‘and I will forgive and forget their sins'” (Jeremiah 31:31-34 TLB).

This new contract (or New Covenant) was fulfilled through Jesus’ sacrificial death as detailed here in Hebrews chapter eight and again in chapter nine. One important aspect of the New Covenant is that it is not based on what people do for God. Instead, it is based upon what God has done for us in Christ.

The people of Old Testament Israel made several good-faith efforts to fulfill the Old Covenant as mentioned previously in Exodus 19:8, Exodus 24:7, Joshua 24:24, as well as Nehemiah 10:28-29. But unlike those well-intentioned efforts, this New Covenant will never fail, for it does not depend upon fallible human beings to fulfill its terms. As we were reminded earlier in Hebrews 7:25, “…(Jesus) is able to save completely those who come to God through him, because he always lives to intercede for them” (NIV).

“For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people” (Hebrews 8:10).

The people of ancient Israel promised to prioritize God’s will for their lives on several occasions. For instance…

“…all the people answered together and said, ‘All that the LORD has spoken we will do.’ So Moses brought back the words of the people to the LORD” (Exodus 19:8).

“Then [Moses] took the Book of the Covenant and read in the hearing of the people. And they said, ‘All that the LORD has said we will do, and be obedient'” (Exodus 24:7).

“And the people said to Joshua, ‘The LORD our God we will serve, and His voice we will obey!'” (Joshua 24:24).

Unfortunately, those promises largely failed to materialize as evidenced by God’s message through the prophet Jeremiah…

“…this is what I commanded them, saying, ‘Obey My voice, and I will be your God, and you shall be My people. And walk in all the ways that I have commanded you, that it may be well with you.’ Yet they did not obey or incline their ear, but followed the counsels and the dictates of their evil hearts, and went backward and not forward” (Jeremiah 7:23-24).

To overcome this issue, God initiated a New Covenant foretold by the prophet Jeremiah. This New Covenant is one that internalizes God’s laws along with the desire to obey them. This echoes a similar promise made through the prophet Ezekiel…

“I will give them a desire to respect me completely, and I will put inside them a new way of thinking. I will take out the stubborn heart of stone from their bodies, and I will give them an obedient heart of flesh. Then they will live by my rules and obey my laws and keep them. They will be my people, and I will be their God” (Ezekiel 11:19-20 NCV).

Thus, as one commentator concludes…

“God once wrote his laws to his people, now he will write his laws in them; he will give them understanding to know and to believe his laws; he will give them memories to retain them; he will give them hearts to love them, courage to profess them, and power to put them in practice. This is the foundation of the covenant; and when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and with comfort.” ₍₁₎

(1) Henry, Matthew. “Concise Commentary on Hebrews 8”. “Henry’s Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/hebrews-8.html. 1706.

“not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the Lord” (Hebrews 8:9).

Corporate organizations often speak of the need to build a performance-based culture. This usually involves a commitment to implement the strategies, practices, behaviors, processes, and values that help drive a preferred outcome. However, the emphasis on a performance-based mindset isn’t only limited to corporate business cultures. You see, that attitude permeates virtually every area of life and includes many diverse fields, such as athletics, finance, academics, physical health, and beyond.

Although we may not realize it, this mindset extends to our personal relationships as well. For instance, whenever we decide that a person is incapable of completing a task (consciously or otherwise), we apply a performance-based standard to that person. This approach can be wise and prudent if there are valid, objective reasons for making that choice. However, such assessments are inappropriate (not to mention unbiblical) if they are merely based upon outward appearances or some other arbitrary, external factor. Fortunately, God is able to uphold and use even the least accomplished person who genuinely seeks to be used by Him.

The point is that “performance” is so ingrained within the human experience that it is often difficult to abandon it, especially when it comes to the area of spirituality. Even when faced with humanity’s complete inability to fulfill just ten of God’s directives, many still feel the need to “do something” in regard to their salvation. This helps explain why it is often difficult to accept God’s New Covenant. It also explains why it is so necessary.

Since people generally act upon their internal beliefs, the best way to effect genuine change is to replace a performance-based relationship with God (such as the one that existed under the Old Covenant) with a New Covenant that is based upon a God-honoring internal mindset. Even Israel’s king David recognized the need to facilitate this internal change when he wrote, “Create a pure heart in me, O God, and put a new and loyal spirit in me” (Psalm 51:10 GNT).

That is precisely what God promised through the Old Testament prophet Jeremiah. While the Old Covenant was written externally, God’s New Covenant would be written internally. We’ll examine the covenant foretold through that great Biblical prophet in greater detail next.

“For he finds fault with them when he says: ‘Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah'” (Hebrews 8:8 ESV).

As mentioned earlier, a covenant differs from other types of agreements in one important respect: the terms of a covenant are non-negotiable. In the case of a Biblical covenant, God always initiates the terms, just as we see here: “I will establish a new covenant…”

This covenant does not represent an updated or modified version of an earlier agreement. Instead, the word used to describe this covenantal arrangement denotes “…that which is unaccustomed or unused, not ‘new’ in time, [or] recent, but ‘new’ as to form or quality, of different nature from what is contrasted as old.” ₍₁₎

We should also note that this covenant was established with “the house of Israel and the house of Judah.” This represents a poetic designation for the twelve sons of Jacob, the Old Testament patriarch, and their descendants (or “tribes”). Sometime around 922 BC, two of those tribes (Judah and Benjamin) broke away from the descendants of the other ten sons to form the house of Judah.

Nevertheless, God made certain to ensure that no one was excluded from this New Covenant- including those of non-Jewish heritage…

“You Gentiles by birth… remember what you were in the past. At that time you were apart from Christ. You were foreigners and did not belong to God’s chosen people. You had no part in the covenants, which were based on God’s promises to his people, and you lived in this world without hope and without God.

But now, in union with Christ Jesus you, who used to be far away, have been brought near by the blood of Christ… It is through Christ that all of us, Jews and Gentiles, are able to come in the one Spirit into the presence of the Father” (Ephesians 2:11-13, 18 GNT).

The following commentary explains the extent of this covenantal relationship…

“Though the New Covenant is specifically focused on Israel (cf. house of Israel and ‘house of Judah’ in Jer_31:31), it is clear that Christians of the present time also stand under its blessings (cf. Luk_22:20; 1Co_11:25; 2Co_3:6). This perception does not lead to an inappropriate confusion between Israel and the church. The New Covenant is God’s appointed vehicle for fulfilling the Abrahamic blessings to Israel. But the Abrahamic Covenant also promised universal blessing, so the New Covenant becomes as well God’s vehicle of salvation for believers since the Cross.” ₍₂₎

(1) G2537 kainos Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers https://www.blueletterbible.org/search/dictionary/viewtopic.cfm?topic=VT0001914

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.800

“But God found fault with the people and said: ‘The days are coming, declares the Lord, when I will make a new covenant with the people of Israel and with the people of Judah'” (Hebrews 8:8 NIV).

Charles Dillon (Casey) Stengel was a 20th century professional baseball player and manager. Although he was widely recognized for his tortured use of language, Stengel was a respectable ballplayer who once hit an inside the park home run to help win a game in the 1923 World Series.

When his playing career ended, Stengel turned to managing with considerably less success. Over the first nine years of his major league managerial career, Stengel’s teams never held a winning percentage above .500 with one exception- and that was only by two games. But after a five- year stint in the minor leagues, Stengel was named manager of the New York Yankees baseball club in 1949 and subsequently began what is perhaps the greatest managerial stretch in major league history.

Stengel’s Yankees won seven World Series championships in twelve years, including an unprecedented five in a row from 1949 to 1953. Nevertheless, he was relieved of his duties following a loss in the 1960 World Series. Stengel later resurfaced as manager of the New York Mets, a newly formed team that went on to lose more games in a single season than any major league baseball club in history.

In seeking to explain his successes and failures as a manager, Stengel was widely quoted as saying, “I was once asked what it takes to be a great manager… my response? Great players.” You see, Casey Stengel did not lose his managerial abilities when he transitioned from a perennial World Series contender to a team that lost more games than any team in major league history. The difference was in the athletes he had to work with. As one of his former players stated, “I’m probably the only guy who worked for (Casey) Stengel before and after he was a genius.” ₍₁₎

That brings us to the following observation regarding Hebrews 8:8…

“…the trouble was not with the first covenant itself: ‘the law is holy, and the commandment holy and just and good’ (Rom_7:12). The trouble was with the people to whom it was given; the law had poor raw materials to work with. This is stated here: Because finding fault with them… . He did not find fault with the covenant but with His covenant people.” ₍₂₎

Image Attribution: Unknown author, Public domain, via Wikimedia Commons

(1) Warren Spahn, quoted in Sports Illustrated, “Scorecard – They Said It” August 20, 1973, p12 https://vault.si.com/vault/1973/08/20/43209#&gid=ci0258beb2c00026ef&pid=43209—012—image Retrieved 22 July, 2022

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2182

“For if that first covenant had been faultless, then no place would have been sought for a second” (Hebrews 8:7).

What happens when “the old way of doing things” is no longer good enough? For those who were used to the ritualistic observances of the Old Covenant, the idea that Jesus’ atoning work had opened the way into God’s presence may have seemed much too radical. But what if a portion of the Old Covenant foretold of such a change? What if a significant Biblical prophet served as the vehicle for that announcement? What if the Old Covenant spoke of an inherent structural weakness that mandated its own demise?

You see, the author of Hebrews opened this portion of Scripture by directing his readers to the main point of his argument. Now he will will close it with a bit of undeniable logic: “If there had been nothing wrong with the first covenant, there would have been no need for a second one” (GNB). As it turns out, our author wasn’t the first to make that argument…

“Because finding fault with them, He says: ‘Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah—'” (Hebrews 8:8).

Hebrews 8:8 through 8:12 form a extended quote from the Old Testament prophet Jeremiah. That quote is found in Jeremiah 31:31-34 and dates to approximately six hundred years before Christ. Therefore, we can say that this reference to a New Covenant (one that was inaugurated by Jesus’ death on the cross) was foretold long before His earthly ministry.

Our author first identified the source of the issue: “…God found fault with the people” (NLT). In other words, the blame did not lie with the Old Testament Law, for as we’re told in the New Testament book of 1 Timothy, “…the law is good if one uses it lawfully” (1 Timothy 1:8). The problem was not with the Old Covenant, but with those who were living under it.

Although the Old Testament Law was admittedly weak and unprofitable in helping the people adhere to its terms, we cannot blame the Old Covenant for the people’s failure to live up to it. To do so would be like blaming the sunlight for illuminating dust particles in the air. Instead, the fault was with those who neglected to observe its commandments. Ironically, that was part of God’s intent for the Old Covenant, for as we read in the book of Galatians, “…the law was our tutor to bring us to Christ, that we might be justified by faith” (Galatians 3:24).

“But now Jesus has obtained a superior ministry, since the covenant that he mediates is also better and is enacted on better promises” (Hebrews 8:6 NET).

A covenantal agreement may seem unfamiliar to modern-day audiences. Nevertheless, a covenant is not unlike certain other kinds of contractual arrangements in certain respects. For instance, a covenant resembles a modern-day contract in the sense that it identifies the responsibilities of those who enter it. And like many other types of contractual arrangements, a covenant often contains a list of penalties to be assessed against those who fail to fulfill its terms.

However, a covenant differs from other types of agreements in one important respect: the terms of a covenant are non-negotiable. In other words, the language contained within a covenant cannot be changed or revised to suit the desires of one party. Instead, a covenant must be accepted or rejected in its entirety without amendment. In the case of a Biblical covenant, God always initiates the terms.

While the covenant that God made with the people of Israel in Exodus 19:3-8 is in view here in Hebrews chapter eight, we should also note that God established several other covenantal agreements within the pages of the Scriptures. God instituted the first of those covenants with the very first human being…

“And the Lord God commanded the man, saying, ‘Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die'” (Genesis 2:16-17).

God also entered into a covenant with Noah as detailed in Genesis 9:11: “Thus I establish My covenant with you: Never again shall all flesh be cut off by the waters of the flood; never again shall there be a flood to destroy the earth.” Some time later, God initiated another famous covenant with the Old Testament patriarch Abraham, a covenant that was later renewed with his son and grandson…

“Then He brought him outside and said, ‘Look now toward heaven, and count the stars if you are able to number them.’ And He said to him, ‘So shall your descendants be'” (Genesis 15:5).

In a modern-day setting, we can look to the sacred vows of a matrimonial relationship to illustrate the idea of a covenant. In addition, certain types of treaties offer contemporary examples of covenantal arrangements. This background information will prove valuable, as the concept of a covenantal agreement will become a focus of greater attention as we continue through chapters eight and nine of the epistle to the Hebrews.

“But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises” (Hebrews 8:6).

The Old Testament book of Deuteronomy contains a summary list of blessings that God graciously agreed to provide the citizens of Biblical Israel. For instance, here is a portion of God’s guarantee to those who fulfilled the terms of the Old Covenant…

“Now it shall come to pass, if you diligently obey the voice of the Lord your God, to observe carefully all His commandments which I command you today, that the Lord your God will set you high above all nations of the earth. And all these blessings shall come upon you and overtake you, because you obey the voice of the Lord your God” (Deuteronomy 28:1-2).

The following verses go on to provide a lengthy list containing the physical, political, material, and financial blessings that God agreed to provide to those who adhered to the terms of that covenant (see Deuteronomy 28:3-14). Nevertheless, it is important to note that all of those blessings (as undeniably good as they were) had one thing in common: they were all external in nature.

Unfortunately, the people of Old Testament Israel consistently failed to adhere to the terms of the old covenant. As a result of their failure to observe these external regulations, they lost the ability to secure the blessings that were promised to them in Deuteronomy chapter twenty-eight. Of course, this was not only true of Old Testament Israel, for the overwhelming testimony of human experience is that human beings are incapable of consistently carrying out the terms of any such arrangement with God.

There was another problem as well. As we’re later told in Hebrews 9:9, “…under the old system, gifts and sacrifices were offered, but these failed to cleanse the hearts of the people who brought them.” In other words, the animal sacrifices offered under the terms of the Old Covenant had no ability to change the internal attitudes that created the need to offer those sacrifices.

Clearly, something better was required- a new agreement (or a “New Covenant”) had to be established between God and humanity. This is why Hebrews 8:6 can speak of a better covenant that is established on better promises. The author of Hebrews will go on to detail the terms of that arrangement (as predicted by the Old Testament prophet Jeremiah) in the closing verses of this chapter.

“They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, ‘See that you make everything according to the pattern that was shown you on the mountain'” (Hebrews 8:5 ESV).

The Biblical epistle to the Hebrews is rightly viewed as a theologically challenging book. Yet even while it may occasionally prove difficult to follow our author’s inspired thought process, that should not preclude us from prayerfully seeking to understand and apply these teachings. Remember that God rewards the diligent student of His Word and the work we put into studying these passages is well worth the effort.

In this instance, the observations made by the following authors can assist us in this process. Our first commentator will complete our look at this reference to the “copy and shadow of the heavenly things” from our previous study…

“A shadow has no substance in itself. It has no independent existence. It merely is proof of the fact that there is a reality back of it. It is not itself solid or real. Just so, the earthly tabernacle gave proof of the fact that there was a real one, the heavenly one where God Himself dwelt, where Messiah officiates as High Priest. The Aaronic priests performed their priestly rites in the representation of the heavenly tabernacle” ₍₁₎

So while Jesus was prohibited from serving as a Levitical priest during His earthly ministry, it is also true that those priests ministered in a copy of the heavenly reality where Jesus now serves on our behalf. Our next commentator expands upon that point…

“…when he states that Christ as high priest is in heaven, he is doing more than merely telling his readers where Jesus is now. He is telling them that His ministry is a ‘real’ ministry because its sphere of operation is the real world-the sanctuary, the true tabernacle set up by the Lord, not by man (2, cf. vv. 5 f. for the scriptural proof for the existence of the heavenly sanctuary).

Thus His ministry, as His person (ch. 7), stands in distinct contrast to that of the levitical priests. Their ministry was earthbound. Hence They serve at a sanctuary that is a copy and shadow of what is in heaven (s). They and their service, too, are but shadows cast by the good things which were to come, and not the very realities themselves (c£ 10:1)…” ₍₂₎

Finally, one source draws our attention to a practical application from this passage…

“Before you start building, and while engaged in building, your life-work, see that your eyes are fixed on the divine ideal and pattern.” ₍₃₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 8:5) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering & Inglis Ltd [pg. 1520]

(3) F. B. Meyer, B.A., Through the Bible Day by Day, Hebrews 8:1-13 The Mediator Of The New Covenant

“who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, ‘See that you make all things according to the pattern shown you on the mountain'” (Hebrews 8:5).

This reference to Moses and the Old Testament tabernacle draws our attention to the use of Biblical typology. This literary device is one that can help us enjoy a fuller, richer understanding of some important Biblical concepts.

You see, typology refers to the study of a figure, representation, or symbol of something else. It involves the use of patterns or metaphors in which one thing is used to represent another. For example…

• Jesus referenced the prophet Jonah’s experience as a type (or representation) of His own death, burial, and resurrection (Matthew 12:38-40).
• Paul the Apostle presented Adam as a type of Jesus in Romans 5:14.
• Melchizedek, the king-priest of Salem (Genesis 14:18-20 and Psalm 110:4) is said to be typical of Christ in Hebrews 6:20. ₍₁₎

Here is Hebrews 8:5, the Old Testament tabernacle (as well as the Temple that followed), served as a type, model, or replica that conveyed the presence of something else. In this instance, that “something else” represented the heavenly reality of such things. One source offers a helpful explanation concerning the “copy” and the “shadow” mentioned here…

“The book of Hebrews tells us that the priests of the tabernacle ministered in a copy [hupodeigmati] and shadow [skia] of the heavenly things (Heb. 8:5; cf. 9:23). When the writer of this epistle says that the tabernacle was a copy and a shadow, he means that it was derived from something else. A copy is made from an original and a shadow is cast from something of substance.” ₍₂₎

Nevertheless, one author presents us with an important reminder that should help prevent us from taking this analogy too far…

“This does not mean that there are actual buildings in heaven which were copied in the tabernacle, but rather that the heavenly realities were adequately symbolized and represented in the earthly tabernacle model.” ₍₃₎

This also explains why the author of Hebrews quoted Exodus 25:40 within this passage. The Tabernacle that Moses constructed would not serve its symbolic purpose if it deviated from this heavenly design. So just as we can follow a shadow back to the object that created it, so we can also follow the “shadow” of the Old Testament tabernacle back to its heavenly origin.

(1) See “Type”, Nelson’s New Illustrated Bible Dictionary Copyright © 1986, 1995 by Thomas Nelson Publishers.

(2) Daniel R. Hyde, God in Our Midst: The Tabernacle and Our Relationship with God Reformation Trust Publishing [pg. 46]

(3) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Heb 8:5). Thomas Nelson Publishers.

“For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law” (Hebrews 8:4).

Hebrews 8:4 reminds us that Jesus was prohibited from serving as a priest during His earthly ministry. During that period, the Levitical priests were the only ones who could serve within the Tabernacle, as the author of Hebrews reminded us earlier within this epistle. That prohibition remained in effect throughout Jesus’ earthly life, thus precluding His entry into that service.

This echoes a point made earlier within this epistle: “…if the priesthood of Levi, on which the law was based, could have achieved the perfection God intended, why did God need to establish a different priesthood, with a priest in the order of Melchizedek instead of the order of Levi and Aaron?” (Hebrews 7:11 NLT).

Since a new High Priest from outside the Levitical priesthood had come as a result of God’s promise, there was a necessary change in the priestly order. In other words, the law had to be changed to accommodate this new (and better) High Priest. That allows us to revisit several important insights offered by the following commentators…

“As long as the Mosaic law was operative, the fact that Jesus was of the tribe of Judah created an insurmountable obstacle. The Law never honored or allowed one from that tribe to function as priest. Conversely, when King Uzziah, a Judahite, took that role to himself, God judged him with leprosy (2 Chr 26:16–21).

As long as the Law was functional, Jesus could not serve as priest. But the Law promised another priest, one after the order of Melchizedek, who would replace the insufficient levitical priesthood and its law.” ₍₁₎

However, we should also remember that these earthly priests served in a tabernacle that was constructed by mere human beings. That structure represented a copy or facsimile of the genuine article in heaven where Jesus now serves (Hebrews 8:2). Hebrews chapter nine will go on to address this topic at greater length.

So why bring this subject up again here in Hebrews 8:4? Well, the source quoted earlier provides us with one potential answer…

“The author seems to desire to squelch any notion that if Christ did not have a priestly office on earth, how could He have one in heaven. The author’s point is that another levitical priest was not needed. They have enough. In fact, He would not qualify according to that order. Jesus is part of God’s new, heavenly order.” ₍₂₎

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2554.

(2) Hindson, E. E., & Kroll, W. M., eds. (1994). KJV Bible Commentary (p. 2556). Thomas Nelson.

“For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer” (Hebrews 8:3).

One aspect of a priest’s role involved offering gifts and sacrifices to God. With this in mind, Hebrews 8:3 presents us with an intriguing question: “What gifts would Jesus have to offer as our priestly representative?” One commentator provides us with an informative answer to that question…

“According to Hebrews 8:2, Jesus serves the Father in the heavenly tabernacle; 8:3 teaches us that he offers to the Father ‘gifts and sacrifices.’ This language requires some understanding of the sacrifices in Leviticus. We can divide the sacrifices of Leviticus into three groups.

First, gifts include the whole burnt offering and the cereal offering. Second, sacrifices refer to the communion offering. These sacrifices were basically gifts offered to God, though they were based on the atoning death of the animal slaughtered. The sacrifices that focused specifically on atonement, however, were the sin and trespass offerings, which are grouped as the third kind of sacrifice. Hebrews 9–10 will show that Jesus opened the gate of heaven for his people by being our sin and trespass offering.

Here in Hebrews 8:3, however, the focus seems to be slightly different. Jesus, as a Priest in heaven, needs gifts and sacrifices to offer to the Father. We are those offerings. We are the living sacrifices. We are the whole burnt offerings, the cereal offerings, and the communion offerings that Jesus presents to the Father who accepts us.” ₍₁₎

We can associate this reference to a “living sacrifice” with the heartfelt exhortation of Romans 12:1: “…I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (NIV). As the Holy Spirit works internally within us to conform us to the image of Christ, we subsequently become better and more pleasing offerings to God through Christ

The author of Hebrews will expand upon this idea later in Hebrews chapter nine. However, this reference also previews the prophetic message that our author will present to us later in this chapter…

“For this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people” (Hebrews 8:10).

(1) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.

“a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man” (Hebrews 8:2).

The word “minister” is often applied to those who hold positions of spiritual authority. Therefore, it may be surprising to learn that the term “minister” is derived from a word that means “to serve” in the original language of this passage. With this in mind, we can define a minister as one who renders service. The term “ministry” subsequently denotes the minister’s area of service.

Hebrews 8:2 then follows with another descriptive word: sanctuary. In the context of this passage, the “sanctuary” refers to a place that is dedicated or set apart for God. For instance, Hebrews 8:1-2 references a heavenly sanctuary where Christ ministers (or serves) on our behalf. Those who are familiar with the Old Testament account of Israel’s exodus from Egypt may recognize the corresponding copy of this sanctuary that was erected during the Mosaic era. Each of these sanctuaries will be explored more thoroughly in the following chapter.

That brings us to this reference to the tabernacle, a word that is closely related to the idea of a sanctuary. The word “tabernacle” might refer to any tent, booth, or temporary dwelling. ₍₁₎ However, we generally associate the Biblical tabernacle with “…that well known movable temple of God after the pattern of which the temple at Jerusalem was built.” ₍₂₎

While many are undoubtedly aware that Moses received the Ten Commandments when he ascended Mount Sinai, we should note that God also provided him with detailed construction plans for building this earthly tabernacle during that time as well. Those plans are described in the Old Testament book of Exodus (see Exodus 25-27) and will serve as a subject of further discussion in Hebrews 8:5.

This tabernacle featured two sectional areas. The first was the known as the Holy Place. The second was the Holy of Holies, or Most Holy Place. It was there within the Most Holy Place that God manifested His presence during the Old Testament era.

However, the author of Hebrews is quick to differentiate between the human-constructed tabernacle of the Old Testament period and “the true tabernacle which the Lord erected” in this passage. Jesus serves within this true tabernacle, of which the earthly tabernacle was only a copy. Therefore, it is fitting that our author melds these images of a minister, the sanctuary, and the tabernacle in describing a place set apart for God where Jesus ministers on our behalf today.

(1) G4633 skene Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/skene

(2) G4633 skene Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g4633/kjv/tr/0-1/

“Now the main point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven” (Hebrews 8:1 NIV).

As with several of the teachings we have already encountered within the Biblical book of Hebrews, this passage reinforces a message from earlier within this epistle. In this instance, Hebrews 8:1 aligns with the following verse from the very first chapter of this book: “…when he had by himself purged our sins, sat down on the right hand of the Majesty on high” (Hebrews 1:3 KJV).

As mentioned previously, Jesus’ seated position “…at the right hand of the Majesty on high” (ESV) sheds some additional light on the finality of His sacrificial offering. While we might normally associate a seated position with a place of rest, this image conveys something very different. You see, unlike an Old Testament priest who stood to conduct the daily sacrificial offerings, Jesus’ sacrificial work is finished…

“The representation that Christ has ‘sat down’ is a testimony to the completed nature of his work. In the Jewish economy, the high priest did not sit down when he went into the Holy of Holies, there being no provision of a chair, testifying to the preparatory and temporal nature of the atonement that he made; but not so with Christ who having accomplished all things is seated at God’s right hand…” ₍₁₎

So this tells us that Jesus has assumed a place of supreme honor along with all the dignity and reverence that accompanies His exalted position. In fact, terms like “throne ” and “Majesty” convey the image of a sovereign, royal leader. Furthermore, the symbolism associated with the “right hand of God” is important, for it finds its origin in an ancient, cross-cultural symbol of authority and power.

Since the right hand serves as the dominant hand for the vast majority of people, the right hand (or right arm) eventually came to be associated with the greatest degree of skill and strength in the ancient world. This eventually led to a further identification with the concepts of favor, importance, righteousness, blessing, and sovereignty. In fact, we continue to acknowledge this ancient imagery today whenever we refer to a person who serves as the “right hand” of someone in authority.

This symbolic representation of Jesus’ preeminence is so important that Hebrews 8:1 represents the third time our author has referenced it within this epistle. Other New Testament authors employ this imagery as well, further attesting to the powerful nature of this metaphor.

(1) Coffman, James Burton. “Commentary on Hebrews 1”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-1.htm. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven” (Hebrews 8:1 ESV).

It is not unusual for a student to attend a course of study that seems to have little or no relevance to anything that takes place in the outside world. This inevitably leads to a common student lament: “When will I ever actually use what I am learning in this course?” That question may also reflect the view of some who have followed along with the challenging arguments put forth thus far in the Biblical book of Hebrews.

For instance, the author of Hebrews has spoken extensively regarding the Old Testament priesthood in earlier sections of this book. Hebrews chapter five detailed the Levitical priest’s basic responsibilities while Hebrews chapter seven discussed the priesthood of Melchizedek at great length. Given the demanding nature of these topics, some readers might be tempted to ask, “What’s the point?”

Our author may have had that question in mind here in the opening verse of Hebrews chapter eight. You see, these challenging subjects have been building to the conclusion we see here in Hebrews 8:1.

For example, the basic role of an Old Testament priest involved serving as God’s representative before the people and the people’s representative before God. Because of this, an average Israelite could not simply enter the tabernacle to offer a sacrifice. Instead, an authorized priest presented a sacrificial offering to God on his or her behalf.

With that foundation in place, the author of Hebrews transitions to a new thought by effectively stating, “here is a summary of everything we have said up to this point” in verse one. That summary is presented in a straightforward manner: in Christ, we have the ultimate priestly representative.

Unlike the Levitical priests, this priest is not someone who must offer a sacrifice for Himself before He can approach God on our behalf. Instead, we have a high priest who ministers for us in heaven from a position of authority “…at the right hand of the throne of the Majesty in heaven.” This priest will never commit a sin, can never die, and will always be there to intercede on our behalf.

This is the most important of all the points our author has made thus far. While the preceding arguments may have been difficult to follow, the summary is not: “Jesus, the ultimate priestly mediator, is interceding on our behalf.”

The author of Hebrews spent much of chapter seven identifying several deficiencies that were inherent within the Old Covenant. For instance, the Old Covenant was…

• Imperfect (Hebrews 7:11).
• Weak and unprofitable (Hebrews 7:18).
• Ineffective (Hebrews 7:19).
• Officiated by ever-changing ministers (Hebrews 7:23).
• Presided over by priests who had to atone for their sins before they were permitted to minister on behalf of others (Hebrews 7:27-28).

In contrast, Jesus is a sinless, eternal, perfect high priest who is “…able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Hebrews 7:25). This is in addition to Jesus’ demonstrated superiority over angelic beings (Hebrews 1:4-14) and leaders such as Moses (Hebrews 3:1-6) and Joshua (Hebrews 4:8-9).Thus, “As a result, Jesus has become the guarantee of a better covenant” (Hebrews 7:22 CEB).

Our author will begin a new thought here in Hebrews chapter eight by turning to one of Israel’s most famous prophets: Jeremiah. God spoke through the pen of this Old Testament prophet to foretell the advent of a new covenant, one that Jesus initiated through His sacrificial death. But first, our author will set the stage for that discussion by distilling his message into one summary point in verse one.

Therefore, we can view Hebrews chapter eight much like we view the concepts of past, present, and future. This brief chapter will reach back to the past in referencing the prophet Jeremiah. It will establish a link to the present with a practical summary of the author’s message in verse one. Finally, it will look forward in establishing a foundation for the important teachings that will follow in Hebrews chapters nine and ten.

The following commentator thus prepares us for our upcoming look at Hebrews chapter eight…

“The writer to the Hebrews has finished describing the priesthood after the order of Melchizedek in all its glory. He has described it as the priesthood which is for ever, without beginning and without end; the priesthood that God confirmed with an oath; the priesthood that is founded on personal greatness and not on any legal appointment or racial qualification; the priesthood which death cannot touch; the priesthood which is able to offer a sacrifice that never needs to be repeated; the priesthood which is so pure that it has no necessity to offer sacrifice for any sins of its own.

Now he makes and underlines his great claim. ‘It is.’ he says, ‘a priest precisely like that that we have in Jesus.'” ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “The Way To Reality (Heb_8:1-6)”

“For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever” (Hebrews 7:28).

As we close this chapter of the book of Hebrews, it seems fitting that this final verse ends with a comparison between Jesus’ priesthood and the Levitical priestly order. The next chapter will begin a new thought by summarizing the main idea behind this epistle. But first, our author will conclude with a final contrast between these respective priesthoods.

He begins by observing that the Levitical priests were men of human weakness. Now matter how dedicated, sincere, and earnest they were, no one among them was free of human frailty. That unfortunate reality is reminiscent of Jesus’ message to His disciples just prior to His crucifixion: “Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matthew 26:41).

As mentioned previously, this explains why the high priest (the most exalted member of the Levitical priestly order) was made to offer a sacrifice for his sins before he could approach God on behalf of others. These priests also displayed a second area of human weakness we have already discussed: their ministry ended when they passed from this earthly life. This previews another important passage from later in this epistle: “…it is appointed for man to die once, and after that comes judgment” (Hebrews 9:27 ESV).

Finally, the last verse of Hebrews chapter seven touches upon something we read earlier in Hebrews 5:9: “And having been perfected, He became the author of eternal salvation to all who obey Him.” Thus, we are reminded again that Jesus was a perfect human being who added to His perfection through human experience. One commentator adds the following insight on that subject…

“…Jesus has entered into his office as High Priest forever, having been perfected in the sense that God has brought him to his divine destiny without his once becoming entangled in sin and without his leaving any aspect of his divinely appointed work unfinished.” ₍₁₎

Thus, we can end our look at this chapter with a summary statement that serves to prepare us for our introduction to Hebrews chapter eight: “In short, the sacrifice of Jesus is better than the Levitical sacrifices because Jesus’ sacrifice did what the Levitical sacrifices could never do—make forgiveness of sins possible, once and for all, with a sacrifice that is never to be repeated.” ₍₂₎

(1) Walters, John. “IV. Third Point: A Priest Forever (4:14-7:28)” In Asbury Bible Commentary. 1153. Grand Rapids: Zondervan, © 1992.

(2) GotQuestions.org, How was Jesus’ sacrifice better than the Levitical sacrifices? Retrieved 02 July, 2022 from https://www.gotquestions.org/Jesus-better-Levitical-sacrifices.html

“who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself” (Hebrews 7:27).

Like several of the doctrines we have encountered in our study through the Biblical book of Hebrews, this verse previews a message that our author will develop later in this epistle. Although this verse merely touches upon the daily offerings administered by the priests of the Old Testament, we will find a more extensive discussion of those offerings (and their relationship to Christ) beginning in chapter nine and continuing into the following chapter.

For now, we can say that the Levitical priests engaged in a highly structured series of offerings. Those offerings served to atone for their sins, the sins of others, and the sins of national Israel. One source establishes the connection between these offerings and Jesus’ sacrificial work…

“A priest in the Old Testament was appointed by God to oversee the sacrifices that take away sin (Heb. 5:1, 4). But those sacrifices were temporary and required repetition; the author of Hebrews contrasts them with Jesus as a high priest who is “holy, innocent, unstained . . . perfect forever,” yet who “offered up himself” to death-and that once for all (Heb. 7:23-28 ESV).

In his first letter, Peter mentions both the suffering and the reign when he points out that the prophets did not understand who was meant by their prediction of “the sufferings of Christ and the glories that would follow,” but they wondered about them (1 Pet. 1:10-12). As priest, Jesus suffered by allowing himself to be the sacrificed; as priest and king he “continues forever” in glory. (Heb. 7:24, 25, 28; 8:1)” ₍₁₎

Another commentator contrasts the difference between Jesus’ work and the idea of “personal atonement”…

“There is an important difference between personal atonement (paying for your own sins) and vicarious atonement (having the penalty paid by another). The former is the law of karma, and the latter, the rule of grace. Since Christ was sinless (Heb. 4:15), His death was not necessary to pay for His own sin. Rather, His life was voluntarily (John 10:17–18) given to pay the penalty for the sins of others. ‘He made him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him’ (2 Cor. 5:21).” ₍₂₎

Thus, we can say that Jesus did more for sinful humanity through His sacrificial death than all the Levitical offerings combined.

(1) Josh McDowell, Sean McDowell, PhD, Evidence That Demands a Verdict, [pg. 215] © 2017 Josh McDowell Ministry

(2) Geisler, N. L., & Brooks, R. M. (1990). When skeptics ask. [pg 109] Wheaton, IL: Victor Books.