C+C Edmonds CG Discussion Guide
Text: Hebrews 9:1–10
Now even the first covenant had regulations for worship and an 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.
Summary
Hebrews 9:1–10 explains the structure and function of the Old Testament tabernacle to show both the goodness and the limits of the first covenant. The author of Hebrews describes the two sections of the tent — the Holy Place and the Most Holy Place — and the sacred objects within them, all of which were God-given symbols of his presence, holiness, provision, and covenant faithfulness. The tabernacle was the God-ordained place where a holy God dwelt in the midst of a sinful people, and every item in it signified something true about who God is and how he relates to his people.
At the same time, the passage highlights the restricted access built into that system. Ordinary Israelites could not enter the tent at all; only priests could serve in the first section, and only the high priest could enter the Most Holy Place, and then only once a year and only with sacrificial blood. The Day of Atonement rituals, with repeated sacrifices for sins, especially unintentional sins, showed both the seriousness of sin and the temporary, incomplete nature of those sacrifices. The curtain embroidered with cherubim functioned like the cherubim at Eden’s gate, guarding access and signaling that sinners could not freely enter God’s holy presence.
The author then draws a crucial theological conclusion: the Holy Spirit was indicating through this whole arrangement that the way into the true holy place — full, open access to God himself — was not yet available as long as that first system was in operation. Those gifts and sacrifices were real, commanded by God, and outwardly cleansing, but they could not perfect the conscience of the worshiper. They addressed external regulations about food, drink, and ceremonial washings, but they did not bring the deep, once-for-all, internal cleansing that sinners ultimately need.
Yet this limitation was never a failure of God’s design; it was purposeful and temporary, pointing forward “until the time of reformation.” The entire tabernacle system functioned as a divinely given symbol and foreshadowing of the greater work of Christ. The Old Testament pattern, promises, and even appearances of God were all preparing the way for Jesus, who would open the way into God’s presence, cleanse the conscience, and accomplish what the first covenant could only point to. Reading this passage — and all the Old Testament — rightly means seeing how God, in grace, was always aiming history, worship, and revelation toward his Son.
For believers now, this means two things at once. First, we are not to despise or dismiss the Old Testament system; it was glorious, gracious, and profoundly instructive about God’s character and ways. Second, we must not go back to any old system, religious or otherwise, that cannot truly save, cleanse, or give us access to God. Jesus is better than the old covenant and better than every counterfeit hope we chase today. Seeing him as the fulfillment of the tabernacle gives both deep assurance (our consciences are truly cleansed by his blood) and real hope (God has always been working all things toward Christ and will continue to do so in our lives).
Key Takeaways
Discussion Questions
Practical Applications
Now even the first covenant had regulations for worship and an 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.
Summary
Hebrews 9:1–10 explains the structure and function of the Old Testament tabernacle to show both the goodness and the limits of the first covenant. The author of Hebrews describes the two sections of the tent — the Holy Place and the Most Holy Place — and the sacred objects within them, all of which were God-given symbols of his presence, holiness, provision, and covenant faithfulness. The tabernacle was the God-ordained place where a holy God dwelt in the midst of a sinful people, and every item in it signified something true about who God is and how he relates to his people.
At the same time, the passage highlights the restricted access built into that system. Ordinary Israelites could not enter the tent at all; only priests could serve in the first section, and only the high priest could enter the Most Holy Place, and then only once a year and only with sacrificial blood. The Day of Atonement rituals, with repeated sacrifices for sins, especially unintentional sins, showed both the seriousness of sin and the temporary, incomplete nature of those sacrifices. The curtain embroidered with cherubim functioned like the cherubim at Eden’s gate, guarding access and signaling that sinners could not freely enter God’s holy presence.
The author then draws a crucial theological conclusion: the Holy Spirit was indicating through this whole arrangement that the way into the true holy place — full, open access to God himself — was not yet available as long as that first system was in operation. Those gifts and sacrifices were real, commanded by God, and outwardly cleansing, but they could not perfect the conscience of the worshiper. They addressed external regulations about food, drink, and ceremonial washings, but they did not bring the deep, once-for-all, internal cleansing that sinners ultimately need.
Yet this limitation was never a failure of God’s design; it was purposeful and temporary, pointing forward “until the time of reformation.” The entire tabernacle system functioned as a divinely given symbol and foreshadowing of the greater work of Christ. The Old Testament pattern, promises, and even appearances of God were all preparing the way for Jesus, who would open the way into God’s presence, cleanse the conscience, and accomplish what the first covenant could only point to. Reading this passage — and all the Old Testament — rightly means seeing how God, in grace, was always aiming history, worship, and revelation toward his Son.
For believers now, this means two things at once. First, we are not to despise or dismiss the Old Testament system; it was glorious, gracious, and profoundly instructive about God’s character and ways. Second, we must not go back to any old system, religious or otherwise, that cannot truly save, cleanse, or give us access to God. Jesus is better than the old covenant and better than every counterfeit hope we chase today. Seeing him as the fulfillment of the tabernacle gives both deep assurance (our consciences are truly cleansed by his blood) and real hope (God has always been working all things toward Christ and will continue to do so in our lives).
Key Takeaways
- Jesus is the Answer - On every page of the Old Testament, Jesus is either patterned, promised, or present (or a combination of the 3).
- Torn Curtain - Jesus was the once-for-all sacrifice who tore the curtain that was separating us from God, granting us access that the Old Covenant could not grant
- Hope in the Old Testament - When we see Christ in the Old Testament, we can have hope seeing that God orchestrated all of history to bring about our salvation.
Discussion Questions
- In what ways was the Old Testament written for our instruction today (Romans 15:4)? How would you explain that idea in your own words?
- "Jesus is the answer to everything in the Old Testament". Is this an oversimplification or a helpful hermeneutic to understand the Old Testament?
- Do you have an "old system" that you are tempted to go back to to find comfort, meaning, identity, or love?
- Of the items listed in Hebrews 9:1-5, did the meaning behind any of them stand out to you? Which ones served as helpful reminders for you?
- As a group, choose an Old Testament narrative, person, or passage, and discuss how it ultimately points forward to Jesus.
Practical Applications
- Read with New Eyes - pick out some Old Testament stories and read them looking for how it points to Jesus.
- Identify your "Old System" - spend time praying on meditating on the idea that we occasionaly look elsewhere for things only Jesus can provide. What are some of these other places, people, or things that you look to?
- Go to God - Since we have access to God by the blood of Jesus, go to God in prayer, because He cares for you.