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Types in Hebrews
Sir Robert Anderson
CHAPTER 8
WHY THE TABERNACLE?
THE interesting question has been often raised, Why is it of the wilderness Tabernacle, and not of
the Jerusalem Temple, that the Epistle to the Hebrews speaks? The historical narrative of King David's
reign clearly suggests that the Tabernacle represented the divine purpose, and that the Temple was a
concession to David's desire and prayer. (2 Samuel 7; 1 Chronicles 17) For God never refuses a "burntoffering"
from the humble and true-hearted. But as God did accept that offering, the question remains,
why the Temple has no place in Hebrews. And perhaps one reason may be in order thus to exclude the
element of merely superstitious awe which a splendid shrine is fitted to excite. The divine presence alone
can constitute "a place of worship" in the deeper, truer sense; and the exhortation to "draw near" raises
the question, what and where is "the holy place" which we are bidden to approach? And to this allimportant
question the ninth chapter supplies the answer.
The veil which was rent when the Saviour died was not the curtain through which "the priests went
always into the first tabernacle," but the inner veil which no one but the high priest might pass, and that
only on the Day of Atonement. That veil bore testimony to the presence of God, and also to the sinner's
unfitness to approach Him. And the rending of it had also a twofold significance. It indicated the
fulfillment of the solemn words with which the Lord had turned away from the holy city, "Behold your
house is left unto you desolate"; and it symbolized that the true worshipper, being purged from his sin by
the sacrifice of Calvary, might enter the divine presence. But though the way is open, who will dare to
approach? Hebrews 10:22, which we have been considering, deals only with the worshipper viewed as
here on earth, and far more is needed if we are to draw nigh to God.
From the Epistle to the Romans we learn how a sinner can stand before a righteous God, but the
Epistle to the Hebrews teaches the far deeper and more amazing truth that he may approach a God of
infinite holiness. Nor is this all, for the exhortation reads, "Having boldness to enter into the holy
place…let us draw near." How can this be possible? In these days we are accustomed to hear that the
solemnities of the Jewish cult belonged to the ignorant childhood of the human race, and that this
enlightened age has a worthier estimate of the dignity of man. But such thoughts as these, instead of
betokening greater moral enlightenment, give proof of spiritual darkness and death. Those who by faith
have learned the meaning of the Cross of Christ can form a far higher estimate of the holiness of God
than could the saintliest of saints in a bygone age. In that age His people had to do with a mount that
might be touched and that burned with fire, and with blackness and darkness and tempest, and the awful
voice which filled their hearts with terror (Chap. 12:18, 19); whereas we in these "last days" are come to
eternal realities more awful still, of which those sights and sounds were merely symbols. And to us it is
that the exhortation is addressed, "Let us have grace whereby we may serve God acceptably, with
reverence and godly fear; for our God is a consuming fire." The secret of our boldness is not to be found