Jesus, when He had cried again with a loud voice, yielded up the ghost. And behold, the veil of the temple was rent in twain from the top to the bottom… – Matthew 27:50,51
The more you think of the death of the Son of God, the more will you be amazed at it. As much as a miracle excels a common fact, so does this wonder of wonders rise above all miracles of power. That the Divine Lord, even though veiled in mortal flesh, should condescend to be subject to the power of death so as to bow His head on the Cross and submit to be laid in the tomb is among mysteries the greatest. Yet the rending of the veil of the temple is not a miracle to be lightly passed over. It was made of “fine twined linen, with Cherubim of cunning work.” This gives the idea of a substantial fabric, a piece of lasting tapestry, which would have endured the severest strain. No human hands could have torn that sacred covering. And it could not have been divided in the midst by any accidental cause. Yet, strange to say on the instant when the holy Person of Jesus was rent by death, the great veil which concealed the holiest of all was “rent in two from the top to the bottom.” What did it mean?
Did not the miracle also mean that from that hour the whole system of types and shadows and ceremonies had come to an end? The ordinances of an earthly priesthood were rent with that veil. In token of the death of the ceremonial Law, the soul of it quit its sacred shrine and left its bodily tabernacle as a dead thing. The legal dispensation is over. The rent of the veil seemed to say— “Henceforth God dwells no longer in the thick darkness of the Holy of Holies and shines forth no longer from between the cherubim. The special enclosure is broken up and there is no inner sanctuary for the earthly high priest to enter—typical atonements and sacrifices are at an end.”
Having therefore, brethren, 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… – Hebrews 10:19,20