The Bullet Point Bible

Hebrews 9

The Earthly Tabernacle and its Limitations

1 Now the first covenant, in fact, had regulations for worship and its earthly sanctuary.2 For a tent was prepared, the outer one, which contained the lampstand, the table, and the presentation of the loaves; this is called the Holy Place.3 And after the second curtain there was a tent called the holy of holies.4 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.5 And above the ark were the cherubim of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail.6 So with these things prepared like this, the priests enter continually into the outer tent as they perform their duties.7 But only the high priest enters once a year into the inner tent, and not without blood that he offers for himself and for the sins of the people committed in ignorance.8 The Holy Spirit is making clear that the way into the Holy Place had not yet appeared as long as the old tabernacle was standing.9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper.10 They served only for matters of food and drink and various ritual washings; they are external regulations imposed until the new order came.

  • The author begins by describing the physical setup and rituals of the Old Covenant sanctuary (the Tabernacle).
  • This earthly system, though divinely ordained (Exodus 25-30), had specific regulations for worship.
  • The Tabernacle was divided into two main sections: the Holy Place and the Most Holy Place, separated by a curtain (veil).
  • Key items are listed: lampstand, table of showbread (presentation loaves), golden incense altar, Ark of the Covenant (containing manna, Aaron's rod, tablets of the Law), and the mercy seat with cherubim.
  • Access was restricted: priests entered the Holy Place regularly, but only the High Priest entered the Most Holy Place, once a year (Day of Atonement - Yom Kippur), with blood.
  • The author interprets this restricted access, guided by the Holy Spirit, as signifying that the way to God's direct presence was not fully opened under the Old Covenant.
  • The Old Covenant system, with its sacrifices and rituals, is presented as symbolic ("illustration for the present time" - likely the time before Christ).
  • A key limitation is highlighted: these rituals could not "perfect the conscience" of the worshiper; they dealt with external purity, not internal transformation.
  • These regulations were temporary ("imposed until the time of the new order"), pointing towards a future, better system established by Christ.
  • The focus on external regulations (food, drink, washings) contrasts with the internal, spiritual reality of the New Covenant.
Christ's Superior Sacrifice in the Heavenly Sanctuary

11 But now Christ has come as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,12 and he entered once for all into the Most Holy Place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption.13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity,14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God.

  • A sharp contrast ("But when Christ came...") introduces the superiority of Christ's ministry.
  • Christ serves as High Priest in a "greater and more perfect tent," identified as heavenly and not part of the physical creation.
  • Unlike the earthly high priest's repeated entries, Christ entered the true Most Holy Place (God's presence) "once for all."
  • Christ's entry was secured not by the blood of sacrificial animals, but by His own precious blood.
  • The result of Christ's sacrifice is not temporary atonement, but "eternal redemption."
  • An argument from lesser to greater (a fortiori) is used: If animal sacrifices provided external, ritual purity...
  • ...then the blood of Christ, offered perfectly through the eternal Spirit, achieves something far greater: internal purification.
  • Christ's sacrifice cleanses the "conscience from dead works" (sinful actions leading to death, or perhaps futile religious rituals).
  • This inner cleansing enables true worship and service ("serve the living God").
  • The perfection of Christ's offering ("without blemish") contrasts with the imperfections inherent in the animal sacrifices and the priests who offered them.
The New Covenant Sealed by Christ's Death

15 And so he is the mediator of a new covenant, so that those who are called may receive the eternal inheritance he has promised, since he died to set them free from the violations committed under the first covenant.16 For where there is a will, the death of the one who made it must be proven.17 For a will takes effect only at death, since it carries no force while the one who made it is alive.18 So even the first covenant was inaugurated with blood.19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,20 and said, " This is the blood of the covenant that God has commanded you to keep ."21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood.22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

  • Christ's superior sacrifice makes Him the "mediator of a new covenant."
  • His death serves a dual purpose: it inaugurates the New Covenant and redeems people from sins committed even under the Old Covenant, securing the "promised eternal inheritance."
  • An analogy is drawn between a covenant (Greek *diatheke*) and a last will and testament (*diatheke* also means 'will').
  • Just as a will only becomes effective upon the death of the testator, the New Covenant required the death of Christ.
  • The author demonstrates that the Old Covenant also required blood for its inauguration, referencing Moses' actions in Exodus 24:6-8.
  • Moses used the blood of animals, mixed with water and applied with scarlet wool and hyssop, to sprinkle the scroll (representing God's commands) and the people, signifying their agreement and purification under the covenant.
  • Moses' words, "This is the blood of the covenant," are echoed by Jesus at the Last Supper (Matthew 26:28), highlighting the parallel and fulfillment.
  • The principle extended to the Tabernacle itself and its furnishings – all were consecrated with blood.
  • The author summarizes a key principle derived from the Law (Leviticus 17:11): purification and forgiveness are intrinsically linked to the shedding of blood. This underscores the necessity of Christ's death.
Christ's Definitive Heavenly Ministry and Future Return

23 So it was necessary for the sketches of the things in heaven to be purified with these sacrifices, but the heavenly things themselves required better sacrifices than these.24 For Christ did not enter a sanctuary made with hands-the representation of the true sanctuary -but into heaven itself, and he appears now in God's presence for us.25 And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.27 And just as people are appointed to die once, and then to face judgment,28 so also, after Christ was offered once to bearthe sins of many , to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.

  • The purification rituals of the earthly Tabernacle ("sketches of the heavenly things") pointed to a deeper reality.
  • If the copies required purification by animal blood, the heavenly realities themselves required a "better sacrifice" – the blood of Christ.
  • Christ entered not a man-made copy, but the true sanctuary: "heaven itself," the very presence of God.
  • His purpose there is ongoing intercession: "to appear in the presence of God for us."
  • Unlike the repetitive annual sacrifices of the earthly high priest, Christ's sacrifice was a singular, unrepeatable event ("once for all").
  • The author argues that if Christ's sacrifice needed repeating, He would have had to suffer repeatedly throughout history.
  • Christ's appearance and sacrifice occurred at the decisive moment in history ("the consummation of the ages") to definitively "put away sin."
  • A parallel is drawn between human destiny (death once, then judgment) and Christ's work.
  • Christ was offered "once to bear the sins of many" (cf. Isaiah 53:12), dealing with the sin problem.
  • His future "second" appearance will not be related to dealing with sin (that is finished), but to bring the fullness of "salvation" (final deliverance and glorification) to believers ("those who are eagerly waiting for him").

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