Access Granted - Pt. 2

 

Now even the first covenant had regulations for worship and man earthly place of holiness. 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. Behind the second curtain was a second section called the Most Holy Place, 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. Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail. These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties, 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. By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation. (Hebrews 9:1-10 ESV).

 

Today we go back to the beginning of the ninth chapter with our reading from the first ten verses. The first seven verses set up what this writer wants us to see. They describe the old period of history and the way the people of God worshipped in it. They erected an "earthly sanctuary," which had an outer part, called "the holy place," with lampstand and table and bread. There was also an inner chamber called the Holy of Holies with an altar and chest with sacred relics and carved cherubim above the altar. We have come to understand this as the Ark of the Covenant (pictured as a rendering). The priests entered the outer tent continually, however, only the high priest entered the Holy of Holies once a year to make atonement for the people. In other words, the way to God was very limited. His presence was sealed off behind the outer tent. He could only be approached in atonement once a year, and only the high priest could go, and he had to go with blood, including blood for his own sins.

 

Now when we get to verse 8, the writer starts his interpretation of this old period of history with its strange, foreign ways. He says, "The Holy Spirit is signifying this, that the way into the holy place has not yet been disclosed, while the outer tabernacle is still standing, (9) which is a symbol for the present time." Here comes the tremendously important clue how he wants us to relate to this strange and distant period of history. He says that the outer tabernacle is symbolic of "the present time" (verse 9a).

 

In other words, the ritual of this tent and the way it stands between the worshipper and God's presence are characteristic of "the present time." Notice: he is not saying that this old, strange, foreign ritual is irrelevant. And he is not saying that history is unimportant and all that matters is finding eternal truths in the symbolism of it all. He says this tent and these furnishings and this priestly ritual have directly to do with a period of history. He calls it, "the present time." This tent is "a symbol for the present time" (v. 9a). In this verse he says that the outer tent with its furnishings and ministry, separating the people from the Holy of Holies and the presence of God was symbolic of "the present time." Then he says that all these external rituals that relate to food and drink and washings are valid only "until the time of reformation" ("the setting straight", "the new order").

 

This Greek word is διόρθωσις (“reformation”). And, while there is no direct corresponding word in Hebrew, the concept of correction or reformation can be related to Hebrew terms such as תִּקּוּן (tiqqun), meaning "repair" or "restoration," and שׁוּב (shuv), meaning "to return" or "to repent." The term διόρθωσις refers to the act of setting things right or making improvements. In a biblical context, it is often associated with the idea of reforming or correcting practices, particularly in religious or moral contexts. It implies a restoration to an intended state of order or righteousness.

 

The whole point of this book of Hebrews is to say that the coming of Christ, the Son of God, into the world is the ending of "the present time" of the old, strange, foreign way of relating to God, and the beginning of "the reformation" where Christ himself replaces the high priest and the temple and the blood of the animals and the food and drink rituals. That's the point of the book of Hebrews. Jesus is better. Jesus is the final answer to all of mankind’s sin and failure! That is the heart of our hope!