Hebrews 9:12

And then when explaining the second Tabernacle he speaks thus: But Christ having come a high priest of the good things to come, through the greater and more perfect Tabernacle, not made with hands, that is to say, not of this creation, nor yet through …

In order that, having again drawn back the veil of the word, we may with unveiled face behold the festival of the divine Passover, appealing thus to Jesus: Where wilt thou that we prepare to eat the Passover with thee? On receiving his reply that …

Wherefore the Apostle Paul says that Christ having come as high priest of the heavens, entered into the higher place with his own blood, just as the earthly high priest entered into the inner tabernacle with the blood of others; and just as the Tabernacle …

"Neither by the blood," he says, "of goats and calves" (All things are changed) "but by His own Blood" (he says) "He entered in once for all into the Holy Place." See thus he called Heaven. "Once for all" (he says) "He entered into the Holy Place, having obtained eternal redemption." And this [expression] "having obtained," was [expressive] of things very difficult, and that are beyond expectation, how by one entering in, He "obtained everlasting redemption."

This is what the letter of the law explains to us, so that, collecting seeds of mysteries from them, we may use them as steps to climb from the lowly to a lofty place, from earthly to heavenly things. Therefore, my hearer, climb up now, if you can, and mount above earthly senses by the contemplation of your mind and by the discernment of your heart. Forget for a while earthly concerns; climb above the clouds and above heaven itself by the tread of your mind. Seek there the tabernacle of God where "Jesus has entered."

Behold, everything has changed, and to the same degree as the Blood of the Lord surpasses the blood of animals with which the high priest of the law entered. That is, to heaven. Not a temporary purification, like those, but an eternal liberation of souls …

439. – Thirdly, he shows how he entered, because not without blood; but he with the blood of calves and goats, as it says in Leviticus (chap. 16); but Christ not so, i.e., not with another's blood: taking not the blood of goats or of …

The Old Testament set forth in shadows what was to come; the New Testament is the accomplishment of the Old. (2.) All the good things yet to come and to be enjoyed in a gospel state, when the promises and prophecies made to the gospel church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled.

Neither by the blood of goats and calves,....

The access of Christ to the Father was arduous (Heb 5:7). None before had trodden the path. eternal--The entrance of our Redeemer, once for all, into the heavenly holiest place, secures eternal redemption to us; whereas the Jewish high priest's entrance was repeated year by year, and the effect temporary and partial, "On redemption," compare Mt 20:28;

UNDER the old covenant the Lord was set forth to the people as dwelling apart, within the veil. A thick tapestry hung before the Most Holy Place and thus concealed the light which symbolized the Presence of God. Within the inner sanctuary Jehovah dwelt apart and none entered the sacred precincts except one man, and he, but once a year. The great teaching was that God is hidden from men—sin has made a division between man and God. The way of approach is not yet made manifest. Yet, even then, there was a hint given that an entrance would be made manifest eventually. Remember, the division was not a piece of brickwork, nor even an arrangement of cedar overlaid with gold—it was a veil which, once each year was solemnly lifted, that the high priest might pass beneath. This hinted that sinful men were yet to be permitted to draw near unto the Most Holy God, through the Christ of God. That, I say, was implied—if men had faith enough to spy it out. Three hundred and sixty-four days in the year the teaching was, "No admission"—one day out of the three hundred and sixty-five, the teaching was, "A way of access will yet be shown." Now, beloved Friends, the priests of old, the holy and the Most Holy Place were only "patterns of things in the heavens." They were not the things, themselves. In them we see instructive types and symbols but nothing more. How greatly we may rejoice as we read the eleventh verse of the chapter before us! It begins with "But." And, oh, what a blessed "but" for you and for me! Up till then religion dealt with externals such as meats and drinks and washings and carnal ordinances and priests who could only offer the blood of bulls and of goats. But the coming of the Messiah changed all this. We pass from shadow to substance— "Finished all the types and shadows Of the ceremonial Law." Now have Divine Grace and the Truth of God come by Jesus Christ.

UNDER the old covenant the Lord was set forth to the people as dwelling apart, within the veil. A thick tapestry hung before the Most Holy Place and thus concealed the light which symbolized the Presence of God. Within the inner sanctuary Jehovah dwelt apart and none entered the sacred precincts except one man, and he, but once a year. The great teaching was that God is hidden from men—sin has made a division between man and God. The way of approach is not yet made manifest.

Neither by the blood of goats and calves - The Jewish sacrifice consisted of the shedding of the blood of animals. On the great day of the atonement the high priest took with him into the most holy place: (1) The blood of a young bullock Lev 16:3, Lev 16:11, which is here called the blood of a “calf,” which he offered for his own sin; and, (2) The blood of a goat, as a sin-offering for others; Lev 16:9, Lev 16:15. It was “by,” or “by means of” - διὰ dia - blood thus sprinkled on the mercyseat, that the high priest sought the forgiveness of his own sins and the sins of the people. But by his own blood - That is, by his own blood shed for the remission of sins. The meaning is, that it was in virtue of his own blood, or “by means” of that, that he sought the pardon of his people. That blood was not shed for himself - for he had no sin - and consequently there was a material difference between his offering and that of the Jewish high priest. The difference related to such points as these. (1) The offering which Christ made was wholly for others; that of the Jewish priest for himself as well as for them. (2) The blood offered by the Jewish priest was that of animals; that offered by the Saviour was his own. (3) That offered by the Jewish priest was only an emblem or type - for it could not take away sin; that offered by Christ had a real efficacy, and removes transgression from the soul. He entered into the holy place - Heaven. The meaning is, that as the Jewish high priest bore the blood of the animal into the Holy of Holies, and sprinkled it there as the means of expiation, so the offering which Christ has to make in heaven, or the consideration on which he pleads for the pardon of his people, is the blood which he shed on Calvary. Having made the atonement, he now pleads the merit of it as a “reason” why sinners should be saved. […]