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The tenth chapter of Hebrews emphasizes the perfect sacrifice of Jesus Christ, in contrast with the imperfect sacrifices that were offered under the Old Covenant. Our Lord’s superior priesthood belongs to a better order—Melchizedek’s and not Aaron’s. It functions on the basis of a better covenant—the New Covenant—and in a better sanctuary, in heaven. But all of this depends on the better sacrifice, which is the theme of chapter 10.

The argument concerning Christ's greatness comes to a climax in Hebrews 10:1-18. This is the final subsection of the expository unit that began at 7:1. In chapter 7 the author argued for the superiority of Christ, as a Priest after the order of Melchizedek, over the Levitical priests. In 8:1–10:18, the writer argued the superiority of Christ’s priestly ministry which is based on a superior covenant (8:7–9:15) and entailed a superior sacrifice (9:16–28). Now the author argued that the superior sacrifice perfects the New Covenant worshiper.

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Brief Outline: chapter nine draws comparisons and contrasts between the Levitical ritual and the priestly work of Christ. The rituals of the old covenant were temporary, inadequate, and ineffective. The work of Christ was permanent, thorough, and sufficient to remove sin permanently.

The Earthly Sanctuary and the Heavenly Sanctuary (9:1-15): The physical layout of the tabernacle and the rituals which took place within its sanctuary were temporary and could not provide permanent forgiveness. The ceremonies could not remove sin or cleanse the conscience of the worshiper.

The superior sacrifice (9:16-28): Christ’s death was effective because it cleansed the conscience (vv. 11–14), provided full forgiveness (vv. 15–22), and needed no repetition (vv. 23–28). Jesus is currently in the presence of God interceding for us. He is our High Priest and Mediator.

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Christ’s sacrifice was better than sacrifices made under the Mosaic covenant because Christ did not enter a man-made sanctuary, which was a copy; instead, He entered the true sanctuary, which is in heaven – the very presence of God.

In Hebrews 9:25-26 Christ's death is seen as a one-time necessity. Christ’s sacrifice was better than sacrifices made under the Mosaic covenant because He did not offer an annual sacrifice of animals, but offered Himself once.

A similarity and a contrast are presented in verses 27-28. Both people and Christ die once; however, a person meets judgment after death and Christ will bring salvation. As people die once, so Christ died once—not like the repeated sacrifices of the Levitical system. unlike people, Christ did not die and face judgment. He died once to appear a second time for salvation (Heb 1:14). Those who eagerly wait for Him are not necessarily all believers, but those who look for His return, those who are steadfast to the end.

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In the previous episode, we briefly touched on the interpretation issue found in Hebrews 9:16-17 concerning the word will or covenant. Today, I would like to spend a little more time on this partly because this also goes to one of the main tenets of this program and this is a consistent interpretation. How we read and study the Bible is so important and if we do not apply good interpretation practices, we will miss certain things or may think something is being said that is not there.

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Death is necessary to validate the new covenant. The author has made it clear that Christ’s death has instituted a better covenant (vv. 11–15) which is superior to animal offerings (vv. 12–14). But the need for such a sacrifice has yet to be explored. So a key word in this section (v.16-28) is “necessary” (anankē, vv. 16, 23). In the process of exploring this point, the author clearly underscored the measureless superiority of the sacrificial death of Christ.

The New Covenant provides two gifts to a believer: redemption and inheritance. Believers receive redemption from the sins committed under the Law. In other words, Christ paid the price to free us from our own sin. His death substitutes for our death, the penalty for our sins. Like the Israelites, believers receive an inheritance, but our inheritance is eternal. By imitating the faith and patience of Abraham, believers are assured that they will inherit the marvelous promises God has made. The Mosaic covenant was ratified by blood, that is to say, death. It was not the death of the one making the covenant, but the death of the animals offered as a sacrifice to God.

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To set the context, let’s remember in 9:1-10, the author talks about a superior sanctuary. Now this superior sanctuary is kind of backwards and forwards. This sanctuary discussion points back to what we talked about in chapter 9:1-10 and even earlier, but we are not done with this topic. Certain aspects of the superior sanctuary will also kind of bleed its way through the section ahead of us.

Honestly, a number of things in chapter 9 are very repetitive in a number of ways. The writer is going to hammer this thing home that Jesus is a superior sacrifice. Jesus is in a superior sanctuary, under the auspices of the New Covenant, a better covenant. The writer will emphasize these things, sometimes very obviously, sometimes more subtly but they will do that. So the superior sanctuary that we talked about last time will continue to pick up threads of that as we go through there. So the idea points back to what we have already studied but also points us forward.

The main thrust of these verses is the eternal redemption secured by Christ Jesus. In this paragraph the climactic verse is Hebrews 9:14. Four superiorities of Christ are set forth here: (1) Christ offered (active voice) Himself; animals were offered in the O.T (v. 12). (2) The Lord Jesus Christ was without blemish inwardly as well as externally; animals were without blemish only externally (v. 12). (3) Christ offered Himself through His eternal spirit; animals could not do this (v. 13). (4) Jesus cleanses our consciences (v. 14; cf. v. 9).

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In verses 6-10 the service of the Tabernacle is discussed. Every morning and evening the priests entered the holy place to burn incense on the golden alter and trim the lamps. Every week on the Sabbath, the showbread was changed. A key verse in this paragraph is Hebrews 9:7 because it lists four limitations of the Old Testament sacrificial system. 1. Only the high priest could enter the Holy of Holies. 2. Only once a year 3. Only with sacrificial blood 4. Only efficacious for one year. The tabernacle was symbolic, an illustration of spiritual truths.

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Hebrews 9 presents a detailed contrast between the Old Covenant sanctuary (the tabernacle) and the New Covenant heavenly sanctuary where Jesus Christ now ministers. This contrast makes it clear that the New Covenant sanctuary is superior.

This section of Hebrews reminds readers that the regulations and practices in the tabernacle were ordained of God. If there was any inferiority in the tabernacle service, it was not because God had not established the ritual. While the Old Covenant was in force, the ministry of the priests was ordained of God and perfectly proper.

It was an earthly sanctuary, meaning made by human hands and out of earthly material. God gave spiritual wisdom and skill to Bezalel and Oholiab to do the intricate work of making the various parts of the tabernacle and its furnishings (Ex. 35–36).

The writer listed the various parts and furnishings of the tabernacle because each of these carried a spiritual meaning. They were “patterns of things in the heavens” (Heb. 9:23).

https://seekingourgod.com/hebrews-91-5-the-furniture-of-the-tabernacle/The Christian is a citizen of two worlds, the earthly and the heavenly. We must render to Caesar (or the government) the things that are Caesar’s and to God the things that are God’s (Matt. 22:21). Because a Christian is a citizen of two worlds, we must learn how to walk by faith in a world that is governed by sight. Like Moses, a believer must see the invisible if they are to overcome the pull of the world (Heb. 11:24–27). A practical person says, “Seeing is believing!” But the person of faith replies, “Believing is seeing!”

This principle of faith must apply to our relationship to the heavenly sanctuary. We have never seen this sanctuary. Yet we believe what the Bible tells us about it. We realize that God is not worshiped today in temples made with hands (Acts 7:46–50). There is no special place on earth where God dwells (cf. Isa. 57:15; 66:1–2; John 4:19–24). We may call a local church building a “house of God,” but we know that God does not live there. The building is dedicated to God and His service, but it is not His dwelling place.

With regard to the “aging” First Covenant, the writer wished to discuss that covenant’s regulations for worship and its earthly sanctuary. These the author highlighted in order to contrast them with the superior features of the New Covenant ministry. How “earthly” (kosmikon, v. 1), or mundane, that first sanctuary was, the author emphasized by reviewing the material objects associated with it. All these had typological value, but the author could not discuss these things in detail at the time (v. 5). The author confined themselves to the chief features of the comparison they wished to make.

The discussion regarding the sanctuary prepares you for consideration of a sacrifice. So the writer has got to talk about the furniture. Then the writer will keep moving on to the sacrifice.

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High level review:

Chapter 7 of Hebrews emphasizes the prayers and perfect character of Jesus our High Priest. Chapter 8 summarizes the significance of these truths. These chapters serve as a foundation for new hope because Jesus was a new leader who authored a new covenant.

A New Leader (vv. 1–6): Jesus was a new leader who worked in heaven at God’s right hand and offered an effective sacrifice for sin (vv. 1–3). The priestly service of Jesus was effective in supporting a new covenant (vv. 4–6).

A New Agreement (vv. 7–13): Jesus produced a new agreement for His people because the old covenant was ineffective (v. 7). This new covenant promised new power, new closeness to God, and a fresh experience of forgiveness (vv. 8–12). The result of this covenant was the superiority of the new over the old covenant (v. 13). The first covenant was made obsolete and is disappearing.

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Before we examine the “better promises” of the New Covenant, we must settle another matter. We must not conclude that the existence of the New Covenant means that the Old Covenant was wrong or that the Law has no ministry today. Both covenants were given by God. Both covenants were given for people’s good. Both covenants had blessings attached to them. If Israel had obeyed the terms of the Old Covenant, God would have blessed them and they would have been ready for the coming of their Messiah. Paul pointed out that the Old Covenant had its share of glory (2 Cor. 3:7–11). We must not criticize the Old Covenant or minimize it.

Even though the New Covenant of grace brings with it freedom from the Law of Moses (Gal. 5:1), it does not bring freedom to disobey God and sin. God still desires that the “righteousness of the Law” should be fulfilled in us through the ministry of the Holy Spirit (Rom. 8:1–4). There is a lawful use of the Law (1 Tim. 1:8–11).

In the extended quotation from Jeremiah 31 in verses 8-12 three better promises are given. (1) "I will put my laws into their minds" (v. 10). (2) "All shall know me" (v. 11). (3) "I will remember their sins no more" (v. 12).