The object of the veil (Ex. 36:31-37) was to divide between the holy place and the most holy. Its materials were the same as those of the fine twined linen curtains; and since these speak of Christ, so also must the veil speak of Christ. That it does so is clearly shown from Hebrews 10:20. Thus we find, looking again into the tabernacle, that it is the merits of the Lord that are brought before us. It may be well to notice the difference of the order in which the materials of the veil and those of the curtains overhead are mentioned. In the veil, blue comes first, and the fine twined linen last; in the curtains, the fine twined linen is mentioned first. This, as every other detail, has its significance. The various coverings of the tabernacle, in its wilderness wanderings, present Christ in His pathway here on earth; therefore, the fine twined linen which speaks of the spotless purity of His character, is mentioned first. The veil introduces immediately into God’s presence, and therefore the blue, which speaks of that which is heavenly, is first brought to our notice.
Man was shut out from God’s presence by the veil. Redemption was accomplished only in type; therefore, entrance into “the holiest” was death. To this there was one exception: once a year the high priest could enter, but not without blood, which he offered for himself and for the errors of the people. The Holy Spirit signified in this way that the “holiest of all” was not yet made manifest (Heb. 9:7-8). Death must be the portion of the sinner if he attempts to meet God on the merits of his good works. He must come through Christ; he will be received in virtue of the work that He has done, but in no other way. Full redemption having been accomplished, the believer has “boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh” (Heb. 10:19-20). A remarkable and precious truth is revealed to us in these words; it is no longer death to pass behind the veil, because of God’s presence there, but joy and blessing to enter that holy presence through Christ, and this in virtue of the shed blood which is of infinite and eternal value in God’s sight.
When the work that Jesus undertook to do was done, He uttered those words so full of meaning, “It is finished” — then bowed His head and gave up the Spirit, and the veil of the temple was rent in two from top to bottom. It was no human hand that rent that veil, neither was it torn from the bottom to the top; it was a hand from above — the hand that smote the Shepherd (Zech. 13:7) — the hand that brought the forsaken One into the dust of death (Psalm 22:15) — the hand that caused all the waves and billows to pass over His soul (Psalm 42:7). Yes, the hand that smote, was the hand that rent the veil from top to bottom, making thus a way into His own presence. Could man ever have devised such a plan? In the words of another, “Access to the heaven of heavens was to be laid open; no love and no power could either have devised or accomplished this, but the love and power of God.” The rending of the veil “in the midst” made a way of approach “directly to the very center of the mercy seat where, between the cherubim, the God of glory dwelt. It was not a side access, but the shortest and most direct that could be made to the forefront of the ark.” Could the love of God be told out in a fuller or more blessed way? And at what a cost! “Who can tell the feelings of His heart when, compelled by His love to us, He spared not His own Son? Or, who can tell the sufferings of that Son when bruised by the hand and pierced by the arrows of the Almighty?” Quoting again from another, “The same hand that rent the beautiful fabric which hitherto had concealed the holiest of all, opened simultaneously the graves; one act of God laid open the way, even from the ruin and death caused by sin, up to the height of His own glory. Henceforth no human priest was needed to stand between the sinner and God.
No steps of approach were prepared in order that, by slow degrees, the unclean might be gradually fitted to draw nigh. The way from the grave to the glory was but one step; by the blood through the veil, the sinner, however guilty, however unclean, might at once with boldness take his place before the throne overshadowed by the cherubim of glory.”
Let us review for a moment. The priests, Aaron’s sons, ministered in the holy place; the people had no access there; the high priest alone entered the most holy, and that but once a year. Since the veil has been rent, all believers in Christ have been made priests, and through this “new and living way,” have access into the very presence of God by the death of Christ (Rev. 1:5-6; Heb. 10:19). God’s grace in His thoughts for His people, all of which speaks of His measureless love, may be seen in what He unfolds to us through the veil. The fullness of that love may be known only in eternity.
Cherubim were to be embroidered on the veil, which brings again before us the thought of God as a judge. It is not difficult to trace God’s purpose here; entrance into the holiest would have been death, so the way is barred; return to Eden, after man had sinned, there to partake of the tree of life, would have been to prolong life in misery; there also the way was barred. God would hinder both these issues until the prolonged misery, and the death that ends not, come to those who “will not” have Jesus to reign over them.