Way Into the Holiest - 21: TEACHING BY CONTRAST
By F.B. Meyer
"How much more shall the blood of Christ, who through the Eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God! (HEBREWS 9.14).
In this marvellous paragraph (verses 6-14) there are five striking and well-defined contrasts between the picture symbols of Leviticus, and the realities revealed in the New Testament Scriptures. And to their consideration we will at once proceed, thanking God as we do so that we live in the very midst of the heavenly things themselves, rather than in the shadows, which, though they doubtless helped and nourished the devout souls of an earlier age, were confessedly inadequate to supply the deeper demands of man's spiritual life.
THE FIRST TABERNACLE IS CONTRASTED WITH THE TRUE (verses 6, 8, 11).
It must have been a fair and lovely sight to behold, when first, on the plains of Sinai, the Tabernacle was reared, with its golden furniture and sumptuous drapery. The very angels may have desired to look into it, and trace the outlines of thoughts, which perhaps were only beginning to unfold themselves to their intelligence.
But fair though it was, it had in it all those traces of imperfection which necessarily attach to human workmanship, and make even a needlepoint seem coarse beneath the microscope. It was "made with hands."
Besides which it was destined to grow old, and perish beneath the gnawing tooth or fret of time. Already it must have shown signs of decay when it was carefully borne across the Jordan, and, in David's days, its venerable associations could not blind him to the necessity of replacing it as soon as possible.
How different to this is the true tabernacle, of which it was the type, which is so much "greater and more perfect." What is that tabernacle? and where? Sometimes it seems to pious musing as if the whole universe were one great temple, the mountains its altars, the seas and oceans, with their vast depths, its lavers, the heavens its blue curtains, the loftier spaces, with their stars and mystery of colour, and fragrant incense-breath and angel worship, its holy place, whilst the very throne-room of God, where the Seer's eye beheld the rainbow-circled throne, corresponds to the Most Holy place in which the light of the Shekinah glistened over the bloodstained mercy seat.
But such poetic flights are forbidden by the sober prose which tells us that the true tabernacle is not "of this creation" (verse 11). It is no part of this created world, whether earth or heaven. It would exist, though all the material universe should resolve itself into primeval chaos. It is a spiritual fabric, whose aisles are trodden by saintly spirits in their loftiest experiences, when, forgetting that they are creatures of time, they rise into communion with God, and enjoy rapturous moments, which seem ages in their wealth of blessed meaning. Such is the true tabernacle which the Lord pitched, and not man (8.2).
THE HIGH-PRIESTS ARE CONTRASTED WITH CHRIST (verses 7,11).
The outer court of the sanctuary might be trodden, under certain conditions, by ordinary Israelites, but for the most part they were excluded, and service was rendered by Levites and priests, at the head of whom stood the high-priest, radiant in his garments of glory and beauty.
The garment of fine white linen worn next his person, the linen girdle girt about his loins fitting him for ministry (John 13.4), the robe of the ephod, woven all of blue, and fringed with scarlet tassels in the form of pomegranates, the ephod itself, composed of the same materials as constituted the veil, and on his breast the twelve precious stones, engraved with the names of Israel. How grand a spectacle was there!
And yet there were two fatal flaws. He was not suffered to continue by reason of death (7.23); and he was a sinful man, who needed to offer sacrifice for himself (9.7). On the great day of atonement, it was expressly stated that he was not to go within the veil to plead for the people, until he had made an atonement for himself and his house by the blood of the young bullock, which he had previously killed (Leviticus 16.3, 6, 11-13).
In these respects, how different is our High-Priest, after the order of Melchizedek! Death tried to master Him, but He could not be held by it, and by death He destroyed him who has the power of death. "He continues ever." "He ever lives." His priesthood is unchangeable. "He is a priest forever." All this was clearly proved in the seventh chapter.
But now it is asserted that He was "without spot" (verse 14). He was well searched, but none could convince Him of sin. Judas tried to find some warrant for his treachery, but was compelled to confess that it was innocent blood. Caiaphas and Annas called in false witnesses in vain, and at last condemned Him on words uttered by His own lips, claiming divine authority and power. Pilate repeatedly asseverated, even washing his hands in proof, that he could find in Him no fault at all.
No, the Lord Himself bared His breast to the Father in conscious innocence, unlike the saintliest of men, who, in proportion to their goodness, confess their sinnership. "Such a High-Priest became us, who is holy, harmless, undefiled, and separate from sinners, who needs not daily to offer up sacrifice for His own sins.
THE VEILED WAY INTO THE HOLIEST IS CONTRASTED WITH OUR FREEDOM TO ENTER THE PRESENCE OF GOD.
We have the positive assurance of these words that the Holy Spirit meant to signify direct spiritual truth in the construction of the Jewish Tabernacle (verse 8). He Who revealed divine truth by inspired prophets, revealed it so in the structure of the material edifice. The methods of instruction might vary, the teacher was the same. Indeed, the whole ritual was a parable for the present time (verse 9).
