Paul mentions the custom by which the high priest could enter the Holy of Holies only once a year, so that at all other times it remained inaccessible. In this inaccessibility, the author sees the incompleteness of the covenant associated with...
Paul mentions the custom by which the high priest could enter the Holy of Holies only once a year, so that at all other times it remained inaccessible. In this inaccessibility, the author sees the incompleteness of the covenant associated with Moses.
Indeed, the world can become the Kingdom only when the innermost sanctuary, the place of God's presence, is opened to the world, opened to creation, which must be transfigured by the action of that presence. But the point is that, in the spiritual condition presupposed by the Mosaic covenant, it could not be opened. The sanctuary could open only if nothing hindered the sanctification of creation, if creation were free from the power of the evil in which the world lies after the Fall. But the Mosaic covenant was insufficient for such liberation; otherwise, there would have been no need for the Messiah to come.
Moreover, in a certain sense, an earthly sanctuary understood as established once and for all and sufficient in itself for a full spiritual life could separate seekers and the people as a whole from the Throne of Glory, which is the only true altar, the spiritual archetype of all earthly altars. Here the same effect was at work that Paul described more than once in his letters: making the Torah absolute, even the inward Torah, could hide from a person the very path to which it pointed.
The Torah is like a spiritual compass that helps us keep to the path. But a compass is needed precisely so that we can travel the path, not contemplate its needle and turn that into our chief or even our only spiritual exercise. The same could happen—and often did happen—with Yahwistic worship: the outward forms of the earthly sanctuary became valuable in themselves, while the purpose for which it had been created receded into the background.
In that case, the outward forms could obscure not only the essence of what took place in the earthly sanctuary, but also the Throne that it prefigured.
9
9:1 The first covenant had ordinances of outward worship, and a worldly - a visible, material sanctuary, or tabernacle.
9:2 The first - The outward tabernacle. In which was the candlestick, and the table - The shewbread, shown continually before God and all the people, consisting of twelve loaves, according to the number of the tribes, was placed on this table in two rows, six upon one another in each row. This candlestick and bread seem to have typified the light and life which are more largely dispensed under the gospel by Him who is the Light of the world, and the Bread of life.
9:3 The second veil divided the holy place from the most holy, as the first veil did the holy place from the courts.
9:4 Having the golden censer - Used by the high priest only, on the great day of atonement. And the ark, or chest, of the covenant - So called from the tables of the covenant contained therein. Wherein was the manna - The monument of God's care over Israel. And Aaron's rod - The monument of the regular priesthood. And the tables of the covenant - The two tables of stone, on which the ten commandments were written by the finger of God the most venerable monument of all.
9:5 And over it were the cherubim of glory - Over which the glory of God used to appear. Some suppose each of these had four faces, and so represented the Three - One God, with the manhood assumed by the Second Person. With out - spread wings shadowing the mercy - seat - Which was a lid or plate of gold, covering the ark.
9:6 Always - Every day. Accomplishing their services - Lighting the lamps, changing the shewbread, burning incense, and sprinkling the blood of the sin offerings.
9:7 Errors - That is, sins of ignorance, to which only those atonements extended.
9:8 The Holy Ghost evidently showing - By this token.That the way into the holiest - Into heaven. Was not made manifest - Not so clearly revealed. While the first tabernacle, and its service, were still subsisting - And remaining in force.
9:9 Which - Tabernacle, with all its furniture and services. Is a figure - Or type, of good things to come Which cannot perfect the worshipper - Neither the priest nor him who brought the offering. As to his conscience - So that he should be no longer conscious of the guilt or power of sin. Observe, the temple was as yet standing.
9:10 They could not so perfect him, with all their train of precepts relating to meats and drinks, and carnal, gross, external ordinances; and were therefore imposed only till the time of reformation - Till Christ came.