THE HOLY SPIRIT IS SIGNIFYING THIS: touto delountos (PAPNSG) tou pneumatos
tou hagiou: (Heb
3:7;
10:15;
Isaiah 63:11;
Acts 7:51,52;
28:25;
Galatians 3:8;
2 Peter 1:21)
By this the Holy Spirit points out that the way into the [true Holy of]
Holies is not yet thrown open as long as the former [the outer portion of
the] tabernacle remains a recognized institution and is still standing (Amplified
Bible - Lockman)
The Holy Spirit was teaching...
1) Worship of God
limited - no direct access
2) OT sacrifices - imperfect cleansing of conscience
3) Old Covenant - Temporary
The Holy Spirit is signifying - Vine comments that...
the writer attributes to the Holy
Spirit the spiritual significance of the details of the tabernacle.
This makes clear that the Pentateuch narrative is not merely a
historical record; the history carried with it a spiritual teaching
which the Spirit of God unfolds in the New Testament. Again, the
heavenly sanctuary itself is not spoken of as the Holiest of all or
the Holy of Holies as if suggesting an inner shrine in contrast with
an outer. There could not be two parts in the heavenly tabernacle, for
the veil has been rent. Accordingly the writer, in referring to the
heavenly sanctuary, speaks simply of “the holy place” (r.v.).
(Collected writings of W. E. Vine)
Peter explains the Spirit's
role in the revelation of the Word of God to the human writers of
Scripture...
But know this first of all, that no
prophecy of Scripture is a matter of one's own interpretation, for no
prophecy was ever made by an act of human will, but men moved by the
Holy Spirit spoke from God. (see notes
2 Peter 1:20;
2 Peter 1:21)
The writer refers to the Holy
Spirit also in the following passages...
Hebrews 3:7 (note)
Therefore, just as the Holy Spirit says, "TODAY IF YOU HEAR HIS
VOICE,
Hebrews 10:15 (note)
And the Holy Spirit also bears witness to us; for after saying
10:16
"THIS IS THE COVENANT
THAT I WILL MAKE WITH THEM AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT
MY LAWS UPON THEIR HEART, AND UPON THEIR MIND I WILL WRITE THEM," He
then says,
Sadly Israel as
people for the most part resisted the Holy Spirit's teaching, Stephen
declaring...
Acts 7:51,52
"You men (first century Jews) who are stiff-necked and uncircumcised
in heart (Lev 26:41 Dt 10:16, 30:6 Jer 4:4 9:26) and ears (Jer 6:10;
see notes
Romans 2:28;
2:29;
Colossians 2:11)
are always resisting (antipipto = rush against or upon in a hostile
manner, assault, resist by force and violence -
present tense
= their
general practice!) the Holy Spirit; you (first century Jews) are doing
just as your fathers did. Which one of the prophets did your fathers
not persecute? And they killed those who had previously announced the
coming of the Righteous One, whose betrayers and murderers you have
now become
Spurgeon
comments that...
It is from this sentence that I am
sure that the Holy Ghost had a signification, a meaning, a teaching,
for every item of the ancient tabernacle and temple; and we are not
spinning fancies out of idle brains when we interpret these types, and
learn from them important gospel lessons.
The Holy Spirit is
signifying - It could be read "by this (by these things) the Holy Spirit
is continually pointing out". Observe Who the writer testifies was the
Author of the Old Testament Scriptures!
Signifying (1213)
(deloo from delos
= manifest, evident) means to make plain by
words and thus to declare. To make manifest to the mind. Deloo is used of
indications which lead the mind to conclusions about the origin or character
of things. It means to make some matter known that was unknown or not
communicated previously. It means to show clearly, to signify, to make
manifest, visible, clear, or plain and to make known. When spoken of
things past it means to tell, relate or impart information (as in 1Cor 1:11;
Col 1:18).
Although deloo is used most often in reference to declarations through
articulate language, it is also used often (as in the present verse) of any
kind of indirect communication.
When spoken of things future or hidden,
deloo means to reveal, show or bring to light.
Deloo is used 28 times in the
Septuagint (LXX)
(Exod. 6:3; 33:12; Deut. 33:10; Jos. 4:7; 1 Sam. 3:21; 1 Ki. 8:36; 2 Chr.
6:27; Est. 2:22; Ps. 25:14; 51:6; 147:20; Isa. 42:9; Jer. 16:21; Dan. 2:5f,
9, 11, 16, 23ff, 28ff, 47; 4:18; 7:16). Here are some uses in the
Septuagint (LXX)
Exodus 6:3 and I appeared to
Abraham, Isaac, and Jacob, as God Almighty, but by My name, LORD, I did not
make Myself known (deloo) to them.
Exodus 33:12 Then Moses said to
the LORD, "See, Thou dost say to me, 'Bring up this people!' But Thou
Thyself hast not let me know (deloo) whom Thou wilt send with me.
Moreover, Thou hast said, 'I have known you by name, and you have also found
favor in My sight.'
Esther 2:22 But the plot became known
(deloo) to Mordecai, and he told Queen Esther, and Esther informed the king
in Mordecai's name.
Psalm 25:14 The secret of the LORD
is for those who fear Him, And He will make them know (deloo) His covenant.
Psalm 51:6 Behold, Thou dost
desire truth in the innermost being, And in the hidden part Thou wilt
make me know (deloo) wisdom.
Psalm 147:20 He has not dealt thus
with any nation and as for His ordinances, they have not known
(deloo) them. Praise the LORD!
Isaiah 42:9 "Behold, the former
things have come to pass, Now I declare new things; Before they spring forth
I proclaim (Lxx = deloo = make them known) them to you."
Daniel 2:25 Then Arioch hurriedly
brought Daniel into the king's presence and spoke to him as follows: "I have
found a man among the exiles from Judah who can make the
interpretation known (deloo) to the king!"
Deloo is used 7 times in the NT...
1 Corinthians 1:11 For I have been informed concerning you, my brethren, by Chloe's people, that there are
quarrels among you.
1 Corinthians 3:13 each man's work
will become evident; for the day will show it, because it is to be revealed
with fire; and the fire itself will test the quality of each man's work.
Colossians 1:8 (note)
and he also informed us of
your love in the Spirit.
Hebrews 9:8 (note)
The Holy Spirit is
signifying this, that the way into the holy place has not yet been
disclosed, while the outer tabernacle is still standing,
Hebrews 12:27 (note)
And this expression, "Yet once
more," denotes the removing of those things which can be shaken, as
of created things, in order that those things which cannot be shaken may
remain.
1 Peter 1:11 (note)
seeking to know what person or time the Spirit of Christ within them was
indicating as He predicted the sufferings of Christ and the glories to
follow.
2 Peter 1:14 (note)
knowing that the laying aside of my earthly dwelling is imminent, as also
our Lord Jesus Christ has made clear (of something divinely
communicated) to me.
The writer states that the Holy Spirit is both the divine Author
of the Levitical system of worship and its interpreter. The point the writer
is making is that having the priest come in only once per year, that we have
not really seen God's way into His present & that it is closed up.
A few of the sons of Israel surely must have become believers, under the
illuminating ministry of the Holy Spirit, as they saw in these symbolic
shadows something of the Way of access to God, of communion with Him, and of
admission into heaven thru the promised Redeemer. Sadly though most of the
sons of Israel looked no further than the outward forms & shadows, failing
to unite the spiritual truths being pictured with saving faith ("good
news...but the word they heard did not profit them, because it was not
united by faith in those who heard" Hebrews 4:2)
The outer tabernacle - Steven
Cole comments that...
Some understand “first tabernacle” to
refer to the entire tabernacle, but since the same phrase is used in 9:2 & 6
to refer to the holy place, others take it to refer to the outer or first
room of the tabernacle. The meaning then would be that the holy place
“was blocking the way into the sanctuary
of God’s presence for the mass of the people, for whom entry even into the
holy place was prohibited…. So long, then, as the holy place continued
standing they had no hope of immediate access to God” (Philip Hughes, A
Commentary on the Epistle to the Hebrews [Eerdmans], p. 322, 323). (Hebrews 9:1-14 God's Remedy for
Guilt)
THAT THE WAY INTO THE HOLY PLACE HAS NOT YET BEEN DISCLOSED: mepo pephanerosthai (RPN) ten ton
hagion hodon:
(3;
4:15,16;
10:19-22;
John 10:7,9;
14:6;
Ephesians 2:18)
The way - Not "a" way, but "the
way", the specific, exclusive, definitive way as emphasized by Jesus and
amplified by Paul...
John 10:7,9
Jesus therefore said to them again, "Truly, truly, I say to you, I am the
door of the sheep... 10:9 I am the door; if anyone enters
through Me, he shall be saved, and shall go in and out, and find
pasture.
John 14:6
Jesus said to him, "I am the (specific, only) way, and the
(specific, only) truth, and the (specific, only) life; no one comes
to the Father, but through Me. (Cults twist this passage and
translate it to say "a way" the implication of course being that Jesus is
fine, but He is just one of many ways to God. Wrong!)
Ephesians 2:18 (note)
for through Him we both have our access in one Spirit to the Father.
Romans 5:2 (note)
through Whom (Jesus)
also we have obtained our introduction by faith into this grace in which we
stand; and we exult in hope of the glory of God.
The holy place - In the context,
this phrase refers to the innermost room of the sanctuary, otherwise known
as the holy of holies.
Since therefore, brethren, we have
confidence to enter the holy place (holy of holies) by the blood of
Jesus, 20 by a new and living way which He inaugurated for us through the
veil, that is, His flesh, 21 and since we have a great priest over the house
of God, 22 let us draw near with a sincere heart in full assurance of faith,
having our hearts sprinkled clean from an evil conscience and our bodies
washed with pure water. (see notes
Hebrews 10:19;
20;
21;
22)
Disclosed (5319)
(phaneroo from phanerós = manifest, visible, conspicuous from
phaino = give light; become visible from phos = light) indicates an external
manifestation to the senses which is thus open to all. It means to make
visible that which has been hidden. The primary reference is to what is
visible to sensory perception and thus which is made to appear, caused to be
seen or uncovered, laid bare or revealed.
To be manifested, in
the Scriptural sense is more than just to appear. For example, a person may
appear in a false guise or without a disclosure of what he truly is. Thus in
this context, phaneroo conveys the sense of to be manifested or to be
revealed in one's true character (this is meaning in Jn 3:21, 1Cor 4:5, 2Cor
5:10,11, see note
Ephesians 5:13)
Worship of God was limited and common folk had no immediate
access to God. The people could come only so close. The whole thing was
meant to prove that without a Redeemer, without a Messiah, without a Savior,
there is no access to God. The Holy Spirit was teaching the impossibility of
access to God without a perfect priest, a perfect sacrifice, and a perfect
covenant. By allowing the people to go no farther than the outer court, He
was illustrating that through Judaism there was no access to Him, only a
symbol of access.
As long as that part of the Levitical institution was still in effect,
Israel was to understand that the way into the presence of God had not yet
been opened. The division of the tabernacle into the Holy Place and the Holy
of Holies showed the limitations of the Levitical system, and kept the
people from coming directly to God. The Holy Place barred both priests and
people from the Holy of Holies.
At the time Hebrews was written
(before the destruction of the Temple in 70AD), the worship of God was
limited and the "lay" Jews had no immediate access to God. The writer
of Hebrews is portraying the picture that
without a Redeemer, without a Messiah, without a Savior, there was no
access (see "the way" above) to God. The Holy Spirit in
fact was teaching the impossibility of
access to God without a perfect priest, a perfect sacrifice, and a
perfect covenant. By allowing the people to go no farther than the
outer court, the Holy Spirit was illustrating that through Judaism there was no
true access to God, only symbolic access.
How can a sinner now enter into the
presence of a Holy God (Hebrews
10:19-20, cf
Heb 6:19)?
This is what the writer is building toward, and which he will explain
later -- it is by entering through the Veil = Jesus' Flesh. The veil that hung
in the temple represented the Lamb of God, the Covenant Sacrifice
slain, laid out, divided in two for you and for me! A New & Living
Way (hodos
same as
Jn 14:6)
Spurgeon writes that...
It was necessary that you should take away the sacred tent, the
tabernacle, ay, and take away the temple, too, before you could learn
the spiritual meaning of them. You must break the shell to get at the
kernel. So God had ordained. Hence, there is now no tabernacle, no
temple, no holy court, no inner shrine, the holy of holies. The
material worship is done away with, in order that we may render the
spiritual worship of which the material was but the type.
WHILE THE OUTER TABERNACLE IS STILL STANDING: eti tes protes skenes
echouses (PAPFSG) stasin:
Outer tabernacle - From the context this is not a reference to the
outer room or to the wall surrounding the Tabernacle complex, but clearly
refers to the
Tabernacle per se, and its "furnishings" including the Menorah, Incense Altar
and Showbread table.
When the new order of things was brought into being by the death of Messiah
on the Cross, thus fulfilling the typical sacrifices (see topic
Typology), God rent the inner
veil of the temple which separated the Holy Place from the Holy of Holies,
making of the two rooms one. There was, therefore, no more “within the
veil.” This was God’s picture book lesson to the Jews and the Jewish priests,
illustrating that the Jewish priestly
ministry was now over, because a new Priest
had arisen after the order of Melchisedec. (see notes
Hebrews 5:6;
5:10;
6:20;
7:1;
7:10;
7:11;
7:15;
7:17) But, Israel in its
stubbornness, resisted the Holy Spirit, "repaired" the veil and kept on offering sacrifices until
70AD when God in His wrath sent
Rome to destroy the city of Jerusalem and scatter His chosen people
throughout the Roman empire.
Still standing
- The Temple was apparently still standing. The old had to pass away before
God’s new way could be revealed.
><>><>><>
F B Meyer comments that...
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 (ver. 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 (ver. 9).
Every well-taught child is aware of the distinction between the holy
place, with its candlesticks, incense-table, and shew-bread, and the
holy of holies, with its ark, and cloud of glory. The first tabernacle
was separated from the second by heavy curtains, which were never
drawn aside except by the high-priest, and by him only once a year,
and then in connection with an unusually solemn ritual. Surely the
dullest Israelite must have understood the meaning of that expressive
figure; and have felt that, even though his race might claim to be
nearer to God than all mankind beside, yet there was a depth of
intimacy from which his foot was checked by the prohibition of God
himself. "The way into the holiest was not yet made manifest."
For us, however, the veil is rent. Jesus entered once into the holy
place, and as he passed the heavy folds were rent in twain from the
top to the bottom. Surely no priest that witnessed it could ever
forget the moment, when, as the earth trembled beneath the temple
floor, the thickly woven veil split and fell back, and disclosed the
solemnities on which no eyes but those of the high-priest dared to
gaze. Surely the most obtuse can read the meaning signified herein by
the Holy Ghost. There is no veil between us and God but that which we
weave by our own sin or ignorance. We may go into the very secrets of
his love. We may stand unabashed where angels worship with veiled
faces. We may behold mysteries hidden from before the foundation of
the world. The love of God has no secrets for us whom he calls
friends.
Oh, why are we so content with the superficial and the transient, with
the ephemeral gossip and literature of our times, with the outer
courts in which the formalists and worldly Christians around us are
contented to remain? when there are such heights and depths, such
lengths and breadths, to be explored in the very nature of God. Why do
men in our time bring back that veil, though they call it "a screen"?
Alas, they are blind leaders of the blind.
