The subject of the covenants is continued in Hebrews 9, but this introduces also the sanctuary and the whole system of divine worship, which is now shown to be set aside to make way for the heavenly one.
The first covenant then had also ordinances of divine service of worship, and a worldly sanctuary which is then described, and the reader will find it worthwhile in connection with it to read Exodus 25-31, where the whole tabernacle and alter is described. Suffice it to say that there was a tabernacle made, divided into two parts by a veil, the outer one called the sanctuary or holy place, the inner called the holiest of all. In the outer was the candlestick to give light, the table on which lay the priests food, twelve loaves, representing the nation of Israel divided into twelve tribes. Inside the veil was the ark and the mercy-seat, Jehovah’s throne in the midst of Israel, and the cherubims of glory overshadowing the mercy seat. Into the first tabernacle the priests entered accomplishing the worship of God, but into the second the high priest alone could enter and that only once a year, not without blood which he offered for himself and for the errors of the people. What did all this show? Why that the way into the holiest, the presence of God was not yet made manifest, while as the first tabernacle was yet standing. This first tabernacle was a figure of the time then present in which Judaism existed as a system, in which were offered both gifts and sacrifices that could not make him that did the service (that is, worship) perfect as pertaining to the conscience; which stood only in meats and drinks and divers washings and carnal ordinances, until the time of reformation. Thus, under the Jewish system there was no approach to God, and its sacrifices could not give a perfect conscience. The priests drew near for the people as far as they could, but God was shut in inside the veil and no one could approach Him but the High Priest once a year. The people were kept afar off.
But Christ being come an High Priest of good things to come, alluding, no doubt, to the Melchisedec office, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building, neither by the blood of goats and calves, but by His own blood, He entered in once into the holy place having obtained eternal redemption for us. That is to say He has passed through the heavenly places into the very presence of God, the veil has been rent and there is a perfect way of approach to God opened up for us and an eternal redemption gained. If the blood of bulls and of goats and the ashes of an heifer sprinkling, sanctifies to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve or worship the living God? Thus, the blessed Lord establishes a way of perfect approach to God and by his blood gives a clean conscience to every worshipper who approaches Him. Oh, the blessedness of this! God is no longer an unapproachable Being needing a system of earthly priests or clergy to come between us and Him, and then to be unable to approach Him. No, dear believers, Christ by His precious death, resurrection and ascension, has rent the veil; the blood applied perfects the conscience for worship. What is it then that marks off Christian from Jewish worship? Why, first, perfect approach to God through the heavenly Priest, who has rent the veil; secondly, eternal redemption; thirdly, a perfect conscience which fits the worshipper for God’s presence. What then is the meaning of these worldly sanctuaries set up over again? These gorgeous priests arrayed in flowing garments? What is the meaning of the one man doing the service for the people, and no divine worship except he be there? What is the meaning of the temples full of unconverted worshippers, without a shadow of thought of having a perfect purged conscience? Why, it is a return to Judaism. It has its very marks in everything that is done. Alas, alas, for the church! It has departed from its heavenly Center; it knows not its happy liberty of approaching God without a veil between; it knows nothing about a purged conscience which alone can fit the worshipper for God’s Presence. It remains for the faithful to return to their heavenly Center, to know their perfect approach to God through Christ, and as purged worshippers to draw near outside the camp, bearing Christ’s reproach, for God knows nothing in Christianity of unpurged worshippers drawing near to worship Him.
Thus, the first covenant with its worldly sanctuary, earthly priests and sacrifices which could give no approach to God, and no perfect conscience for worship, make way, for the heavenly Christ who has entered into the heavenly sanctuary, giving perfect access to God, and a perfect conscience to its worshippers.
For this cause He too is the Mediator of the New Testament, that by means of death for the redemption of the transgressions that were under the Old Testament, they that are called might receive the promise of eternal inheritance. Thus, what blessings are attached to the mediatorship of the New Testament. An eternal redemption, an eternal inheritance, in contrast to what was temporal in Israel. The new covenant is looked at here as a will, or testament. Ordinarily it is an agreement made between two parties on certain conditions, witness Jehovah and Israel and the law. But in the new covenant there are no conditions. Its basis is the “I will” of Jehovah. In the case of a testament then there must be of necessity the death of the testator, for a testament is of force after men are dead, otherwise it is of no strength at all while the testator lives. The two testaments are then contrasted. The first was not dedicated without blood (see Ex. 24). In fact, under the law, everything was sprinkled with blood, and without shedding of blood was no remission of sins. But these were patterns of heavenly things, but Christ was now entered into the heavenly sanctuary with a better sacrifice than that of bulls and goats, now to appear in the presence of God for us, not to offer Himself often as the High priest entered into the holy place every year with the blood of others; for then He must have often suffered since the foundation of the world; but now once in the end of the world hath He appeared once to men to die and after death the judgment, so Christ was once offered to bear the sins of many, and unto them that look for Him, shall He appear the second time without sin unto salvation. Thus, all the blessings of the New Testament are founded on the death of the Testator. Christ has shed His blood; by His one sacrifice offered He has put away sin (not to speak of its application). He has borne the sins of believers in His own body on the tree, and shall appear to them that look for Him the second time without sin unto salvation. Death and judgment are the portion of men. Sins put away and final salvation the portion of believers.
Thus, the sacrifices are introduced and in Hebrews 10, the many sacrifices of the law are contrasted with the one offering of Christ.