A Brief Tour of the Earthly Tabernacle
The writer of Hebrews is arguing for the superiority of Christ over everyone and everything. Hebrews 9 is an “everything” passage that brings the tabernacle of the Old Testament into view. Note the allusion is to the tabernacle (1446 B.C. — 966 B.C), not the more permanent Temple at Jerusalem (966 B.C. — A.D. 70). Thus, it is the wandering nation with its portable tent that speaks of Christ’s earthly ministry in contrast with His heavenly ministry.
It was at Mount Sinai (Horeb), following the Exodus from Egypt that God gave the divine ordinances to the Israelites for divine worship under the first covenant (9:1). It is important for us to note that this was not man-made religion. The God of Israel gave His chosen people a blueprint of how they were to approach the holy God, for the purpose of acceptable worship.
What the Jews missed was the typical nature of the old covenant, including the tabernacle and its elements. These prefigured Christ Jesus as the fulfillment. Christ was the end of the Law for righteousness, and He was the end of the old covenant shadows, too. The earthly temple, its many features and practices are no more. They are obsolete; but they still teach us Christ in pictorial form. Hebrews is like a key that opens the Pentateuch.
Divine directives for divine worship were a safeguard against abominable practices, whether they came from outside sources or from within the nation. Nadab and Abihu with their strange fire are one example (Lev 10:1; Num 3:4); but even Korah’s rebellion against Moses and Aaron demonstrates God’s precision order, including people (Num 16; Jude 1:11).
In Hebrews 9:1, we observe the terms “earthly sanctuary.” By implication and contrast, there is a heavenly sanctuary, which the writer refers to as the true tabernacle (Heb 8:2). One is temporary and fading away. The other is permanent and endures, forever.
In the outer court, depicting Jesus’ earthly ministry, was the brazen altar, the pillars, the linen hangings, and the laver. First, sin offerings were burnt on the bronze altar, which points us to the cross of Christ, where Jesus atoned for the sins of His people (Ex 27:1–8).
Second, the sixty pillars speak of Christ, the power of God (1 Cor 1:24). Third, the fine linen hangings direct us to the beauty and holiness, and also to the righteousness of God made manifest in Christ (1 Jn 2:1). Fourth, the bronze laver, filled with water, helps us to see how God’s people are washed clean by the water.
Although these features are not included in this text (9:1–5), they do serve to show the extent of how every element of the tabernacle points to Jesus Messiah. From the outer court, let us move into the two rooms of the inner sanctum. The first was the holy place; and the second was the holiest place (or holy of holies).
The holy place also housed four pieces of furniture. Both rooms were veiled with thick heavy door coverings. Therefore, there was no natural light in either room. This reminds us that the light of nature cannot help us to know God and the necessity of special revelation for salvation. God is our Savior; and we must learn of Him. The tabernacle teaches us.
With no light, we see the need for the lampstand (Ex 25:31–40). This is the light of special revelation that Christ alone represents as the Word sent from God (Heb 1:1–2). By this light, we see the need for communion, which is the meaning of the table in the holy place (Ex 25:23–30). We come to God’s house as a chosen people, a holy nation of royal priests, to feast on Him (1 Pet 2:9).
The shewbread, or bread of faces, or bread of presence were 12 loaves on the table. Each loaf represented one tribe, in the same manner of the vest of the high priest with its 12 precious stones. God provides bread from heaven for His chosen people. Christ is the true bread come down from heaven (Jn 6:33, 50).
For all the days of the year, except one, the priests would minister in the holy place, including at the golden altar of incense. The priests would offer prayers to Yahweh, even as a supply of incense was constantly added to keep the smoke rising.
The golden altar of incense was positioned at the second veil that separated the holy place from the holy of holies (Ex 30:1–21). We have light and provision from God; and we give thanks and praise to Him for all He does for us. We also make supplication; and our faith is demonstrated when we pray. It is right to give Him thanks and praise…without ceasing.
On the day of atonement (Yom Kippur), the high priest entered the holy of holies. He brought the blood of an unblemished animal (signifying the worth of the sacrifice); and he applied it to the mercy seat atop the ark of the covenant (Ex 25:10–22), a rectangular box overlaid with gold (a symbol of worth).
The wood ordained for the ark was shittim (acacia), translated “incorruptible wood.” This points us to Christ Jesus, the sinless son of man and His impeccability. It was impossible for Christ to sin because He is God the Son. Again, the gold on all the furniture, including the ark, symbolized the divine excellencies of Christ Jesus, the God (gold) — man (shittim), is the ark of our salvation. In Him, we have everything we need for life: new; abundant; indestructible; and eternal.
In the ark of the covenant were found three elements which also preach Christ. First, the table of contents, the stone tablets containing the Law. Christ fulfilled the Law and in Him are the demands of the Law satisfied (Mt 5:17).
Second, there was Aaron’s rod, which points us both to the divinely ordered priesthood (Levi’s tribe and Aaron’s family); but the dead rod, placed beside the other rods came to life over night as a sign of God’s approval of Aaron’s priesthood (Num 17:1–10). In the symbolism, we have Christ raised from the dead — a sign of His approval as our great high priest after the order of Melchizedek (Ps 110:4–7).
Finally, there was the golden jar of manna within the ark. The manna was bread from God for the Israelites in the wilderness. For it to be a golden jar again points us to Christ, the God-man now at the right hand of the throne of Majesty as the Father’s right hand at the center of the throne in heaven (Heb 1:3; 8:1; Rev 7:17).
Atop the ark were the two cherubim bowing face-to-face with the mercy seat between them. The wings of the cherubs were outstretched above them. The blood of the covenant was placed upon the mercy seat by the high priest on the Day of Atonement, when he confessed his own sins, the sins of his family, and the sins of the nation. Returning to the people, the high priest would declare their sins were forgiven by Yahweh’s acceptance of the high priest exit (he lived) and the blood being applied.
In summary, we have considered three locations with the tabernacle. There were four pieces of furniture in the outer court. There were four pieces of furniture in the holy place. There was the ark of the covenant inside the holiest place, with five featured items. With the two veils separating the three locations, we have some fifteen elements pointing us to Jesus Christ.
In conclusion, joy should fill the Christian heart as the Holy Spirit teaches us the continuity between the Old Testament and the New Testament, between the old covenant and the new covenant, between the elemental types and Christ, the antitype. May we see the superiority of Jesus Messiah to everyone and everything.
David Norczyk
Spokane Valley, Washington
June 8, 2025
Hebrews 9:1–5
