Bible Commentaries
Hebrews 9

Verses 1-5

Heb 9:1-5

THE STRUCTURE, ARRANGEMENT AND

FURNITURE OF THE JEWISH TABERNACLE
Hebrews 9:1-5

Hebrews 9:1 ---Then verily the first covenant—The Apostle returns here to the line of argument from which he was led off in the sixth verse of the eighth chapter by a comparison of the two covenants. In the fifth verse of the same chapter he speaks of the high priest under the first covenant serving the Tabernacle of Moses, which, he says, was but a shadowy representation of the heavenly things belonging to the second covenant. And now he simply concedes what is really implied in 8: 5, that the first covenant had its “ordi­nances of Divine service, and a worldly sanctuary.” His object is not in any way to disparage the Old Covenant, but to honor it as far as truth will permit. And hence he readily grants that it, as well as the New Covenant, was of Divine origin; that it had the ordinances of Divine service appointed by God himself, and a worldly sanctuary framed in every respect according to the pattern which God showed to Moses in the Mount.

The word covenant (diatheke) is not expressed in the original; but is manifestly implied, as may be seen from both what precedes and what follows. And it is, therefore, now generally conceded that the word covenant, and not tabernacle (skene), should be sup­plied in our English text. The word rendered ordinances (di- kaiomata) is a verbal noun, and means (1) a righteous action, an act by which righteousness is fulfilled (Romans 5:18) ; (2) a righ­teous judgment, indicating that a sinner is made righteous through the righteousness of Christ (Romans 5:16) ; (3) a righteous decree or appointment, an ordinance, law, rule, or regulation relating to the worship of God. In this last sense, the word is manifestly used in our text and also in the tenth verse of this chapter. The word sanctuary (hagion) means here, as in Exodus 25:8, a holy dwelling place, referring to the entire Tabernacle. It is called a worldly (kosmikon) sanctuary in contrast with the heavenly (epouranion) sanctuary of the New Covenant. (8:2; 9:23.) It was a material perishable structure made with hands, and pertained wholly to this perishable world. But not so with the heavenly sanctuary. It, in­cluding both apartments, is “a building of God, a house not made with hands,” and it will endure forever.

Hebrews 9:2 ---For there was a tabernacle made;—Our author now pro­ceeds to illustrate and amplify the general statement made in the first verse; viz.: that ‘‘the first covenant had ordinances of Divine service and a worldly sanctuary.” This, he insists, is true; for there was a tabernacle prepared (katcskcusthe) ; that is, framed and furnished according to the pattern which was showed to Moses in the Mount. For particulars see Exodus 26:1-30. The word tabernacle (skene) as used here is but a synonym of sanctu­ary in the first verse. It includes both the Holy Place and the Most Holy, each of which is also called a tabernacle in what fol­lows.

Hebrews 9:2 ---The first, wherein was the candlestick,—That is, the first or east room of the Tabernacle, called the Holy Place. It stood first in position, because the high priest had always to pass through it on his way into the Holy of Holies. On the south side of this apartment stood the candlestick made out of a talent of gold. (Exodus 25:31-40.) It consisted of an upright shaft (which the rabbis say was four cubits high) and six branches, all ornamented with “bowls, knops and flowers.” On the top of the main stem and each branch there was a lamp in which pure olive oil was kept con­stantly burning. (Exodus 27:20-21; Leviticus 24:1-4.)

This candlestick was a type of the Church of Christ not as a dwellingplace like the Tabernacle, but as God’s appointed means for perpetuating and dispensing the light of the Gospel. (Zechariah 4:1-14; Revelation 1:20.) And hence every Christian congregation should be a light-supporter and a light-dispenser. (1 Timothy 3:15.) But observe, the candlestick served only to support and dispense the light. It was the oil, not the candlestick, that produced it; and throughout the Bible oil is used as the appropriate symbol of the Holy Spirit. See, for example, Isaiah 16:1; Acts 10:38; Hebrews 1:9; 1 John 2:20 1 John 2:27. The seven lamps seem to be symbolical of the perfect light of the Gospel.

Hebrews 9:2 ---And the table and the shewbread,—On the north side of the Holy Place, opposite the candlestick, stood the table of shewbread, or bread of the face, so called because it always stood in the pres­ence or before the face of Jehovah. This table was made of acacia wood overlaid with gold. It was two cubits long, one cubit broad, and a cubit and a half high. Around its upper edge was a cornice of gold, and on its sides were fastened four rings through which were placed two staves of acacia wood covered with gold, for the purpose of bearing it conveniently from place to place. Its dishes and cups were all of gold. (Exodus 25:23-30.)

TABLE OF SHEWBREAD

On this table were placed every Sabbath day by the high priest twelve cakes of fine flour, six in a row, and on each row a cup of frankincense. (Leviticus 24:5-9.) Each cake was made of two-tenths of an ephah of fine flour, consisting of about seven quarts. These cakes were eaten by the priests, and were symbolical of the spiri­tual food of Christians, all of whom are made priests to God through Christ. (1 Peter 2:5 1 Peter 2:9; Revelation 1:6 Revelation 5:10.) The frankin­cense seems to have been emblematical of praise and thanksgiving. (Revelation 5:8.)

In the Holy Place immediately before the vail stood the altar of incense. It, too, was made of acacia wood overlaid with gold, and was two cubits high, and one cubit in length and breadth. Like the table, it had a cornice of gold around its upper edge. It had also four rings of gold through which were placed two staves of acacia wood overlaid with gold, by means of which it was carried by the Kohathites. It had also four horns, or projecting corners, on which the high priest made an atonement once every year. (Exodus 30:1-10.)

ALTAR OF INCENSE

On this altar the priests every morning and evening burned sweet incense made out of equal parts of stacte, onycha, galbanum, and frankincense. (Exodus 30:34-38.) This incense when burned sent forth a delightful perfume, and seems to have been typical of the prayers of the saints. See Psalms 141:2; Luke 1:9-10; Revelation 5:8 Revelation 8:3-4. And hence we see the propriety of placing this altar of prayer directly before the Ark of the Covenant, which in con­nection with the Mercy Seat was a symbol of God’s throne. (Jer. 3: 16. 17; Hebrews 4:16.) Every priest in offering incense on this altar drew near to the throne of grace.

Hebrews 9:3 ---And after the second vail,—The first vail (kalumma) was suspended at the doorway on the east end of the Tabernacle, from golden hooks attached to five pillars overlaid with gold, each of which rested on a socket of brass. (Exodus 26:36-37.) But the sec­ond or partition vail (katapetasma) divided the whole Tabernacle into two apartments: that on the east was called the Holy Place; and that on the west, the Most Holy. This vail, like the inner curtain of the Tabernacle, was beautifully variegated with colors of blue, purple, and scarlet; and curiously embroidered all over with figures of cherubim. It was suspended directly under the golden clasps of the inner curtain, from hooks of gold attached to four pil­lars of acacia wood overlaid with gold and resting on four sockets of silver. (Exodus 26:31-34.) The Rabbis say that this vail was made of thread six double; and that after the erection of the Temple it was renewed regularly year by year.

Hebrews 9:4 ---Which had the golden censer,—It is still a question with the critics, whether the word which is here rendered censer (thumi- aterion from thumiao to burn incense) is used by our author to de­note the Golden Censer on which, according to the Mishna, the High Priest burned incense once a year in the Holy of holies (Leviticus 16:12), or the Golden Altar on which he burned incense every morning and evening (Exodus 30:7-8). In favor of the former rendering, it is alleged by Luther, Michaelis, Bengel, Bohme, Reland, and many others, (1) that this is more in har­mony with Greek usage. The word commonly used in the Septua- gint for the altar of incense is thusiasterion. Indeed the word thu- miaterion occurs but twice in this entire work (2 Chronicles 26:19; Ezekiel 8:11), in both of which cases it evidently means a censer. It is, however, frequently used by later writers, as Joseph and Philo, for the Altar of Incense. (2) It is alleged that the con struction of our text favors the same hypothesis. For, from such passages as Exodus 30:6-8, it is perfectly obvious that the Altar of Incense stood before the Vail in the Holy Place, and that incense was burned on it daily; but the thumiaterion of our text is classi­fied with the Ark of the Covenant, and seems to be located behind the Vail in the Most Holy Place. In reply to this it is urged by Olshausen, Ebrard, Delitzsch, and others, that the Apostle does not say that the golden thumiaterion was in the Most Holy Place; but only that it belonged to it. He simply affirms that the Holiest of all had a golden thumiaterion and the Ark of the Covenant. But behind the second Vail, he says [was], the tabernacle which is called The Holiest of all, having (echousa) a golden thumiaterion, and the Ark of the Covenant overlaid on all sides with gold; which was the golden vase containing the manna, and the rod of Aaron which had budded, and the tables of the covenant. Now, as a house may be said to have many things which are really not in it, such as a sign, an awning, etc., it is alleged by some that our au­thor means nothing more in the above expression than simply this: that though the Golden Altar was located in the Holy Place before the Vail, it was, nevertheless, in its significance more properly con­nected with the Most Holy. And this view is thought to be sup­ported by 1 Kings 6:22, which may be literally rendered as fol­lows : And the whole house he overlaid with gold, until he had fin­ished all the house; also the whole altar which [pertains] to the Oracle, he overlaid with gold.

The main reason alleged in support of the second rendering is found in what would otherwise seem to be an unaccountable omis­sion by the author, in speaking of the symbolical furniture of the Tabernacle. It is urged that the Apostle would certainly not have overlooked so important an article as the Altar of Incense, and name one that is not even referred to in the Law of Moses, unless it be in Leviticus 16:12. But here, the vessel used for carrying the coals of fire from the Brazen Altar, is not called in the Septuagint a golden thumiaterion, but simply a pureion, a fire-pan. In the Hebrew it is called a machtah which also means a fire-pan; but the golden censer spoken of in the Mishna is called a kaph; that is a curved vessel, as a dish or a pan.

This objection to the common rendering is certainly not without force. The omission, if indeed it is such, is certainly a very re markable one, and one that is not easily accounted for. It should, however, be remembered (1) that it was not the purpose of our au­thor to enter into minute details in describing the furniture of the Tabernacle (9: 4) ; but only to give a general outline of its divi­sions, apparatus, etc. (2) In the discussions which follow these introductory remarks, he has reference chiefly to the solemn ser­vices of the Day of Atonement; and as on that day, the most sol­emn and important part of the incense offering was made in the Most Holy Place, and in the Golden Censer, the Apostle may have deemed it unnecessary to speak further in detail of the less impos­ing services of the same kind that were performed in the Holy Place and on the Golden Altar. (3) It is remarkable that Jose­phus makes the same omission both in his Jewish War and in his Antiquities. In speaking of the conquest of Judea and Jerusalem by the Romans, he says, “Pompey and those that were about him went into the Temple itself, whither it was not lawful for any to enter but the High Priest, and saw what was deposited therein: viz., the Candlestick with its lamps, and the Table, and the pouring vessels, and the censers, all made entirely of gold; as also a great quantity of spices heaped together, with two thousand talents of sa­cred money” (J. War. b. 1, 7, 6).

On the whole I agree with Alford, and I might say with the ma­jority of commentators both ancient and modern, that “the balance inclines toward the censer interpretation; though I do not feel by any means that the difficulty is wholly removed; and I would hail with pleasure any new solution which might clear it still further.”

Hebrews 9:4 ---And the ark of the covenant—This was a sort of chest, two and a half cubits long, a cubit and a half broad, and a cubit and a half high. It was made of acacia wood, overlaid on all sides with pure gold. Around the upper edge, was a cornice of gold; and on each side there were two rings of gold, through which were in­serted two staves, for the purpose of bearing the Ark from place to place. (Exodus 25:10-16.)

Hebrews 9:4 ---Wherein was the golden pot, etc.—In the Ark were placed a golden vase containing an omer (about seven pints) of manna (Exodus 16:32-34) ; Aaron’s rod that budded and brought forth al­monds (Numbers 17:1-11); and the two tables of the covenant (Deuteronomy 10:1-5). It seems from 1 Kings 8:9, that both the vase of manna and Aaron’s rod had been removed from the Ark and most likely lost, before the building of the Temple; but our author speaks here of the original order and disposition of matters in the time of Moses. The Ark itself was in some way lost during the Chaldean catastrophe. It was never restored after the Babylonian captivity; but in its stead, there was placed in the second Temple a stone slab of three fingers in thickness, called by the Rabbis Eben Sh’theyah which means a stone of drinking.

Hebrews 9:5 ---And over it, the cherubim of glory—On the Ark was placed a cover (hilasterion) of pure gold; two cubits and a half long, a cubit and a half wide, and of unknown thickness. The original word kapporeth means simply a cover. But as from it, God was wont to give forth his gracious responses (Numbers 7:89), it hence obtained the name Propitiatory or Mercy Seat. On the ends of it were formed out of the same piece of solid gold from which the Propitiatory was made, two cherubim with wings extended, and having each his face turned toward the other, and also toward the Mercy Seat, as if anxious to look into the profound mysteries of the Ark upon which rested the Shekinah. (1 Peter 1:12.) The word cherub means a keeper, a guardian. These figures, as well as the cherubim of the vail and the linen curtain, were most likely symbolical of the angels who are sent to minister to the heirs of salvation. (Hebrews 1:14.)

But of these matters, as our author says, it is not now necessary to speak particularly. I trust that enough has already been said on the general structure and the furniture of the Tabernacle to pre­pare the reader for the more profound and interesting themes which are discussed in the following paragraphs.

Commentary on Hebrews 9:1-5 by Donald E. Boatman

Hebrews 9:1 --Now even the first covenant had ordinances of divine service

The point he is making is this:

a. The whole form of worshipping God was annexed to the old covenant.

b. It had sacrifices, ablutions and symbols connected with the sanctuary.

c. They were divine services, for God planned them.

Exodus 31:1-10 states that Bezalel was given the Spirit of God in order to construct the tabernacle and design the clothes.

Hebrews 9:1 --Ordinances: (Services)

a. Milligan says that “services” is a verbal noun and means:

1. A righteous action, an act by which righteousness is fulfilled. Romans 5:18.

2. A righteous judgment, indicating that a sinner is made righteous through the righteousness of Christ. Romans 5:16.

3. A righteous decree, or appointment, ordinance, law, rule.

b. Milligan feels that the latter one (No. 3) is preferable here.

Hebrews 9:1 --and its sanctuary a sanctuary of this world

These words are stated to draw a contrast between the earthly tabernacle services with the Holy of holies in heaven. The Holy of holies in heaven has a Priest who has finished the sacrifice and is seated at the right hand of God.

Hebrews 9:2 --for there was a tabernacle prepared, the first, wherein were

“The first” is inserted. perhaps, to distinguish between the tabernacle and the temple, say some. The context indicates that the Holy place is referred to. Most authorities agree that this is the tabernacle, for the temple did not possess the tablets of stone after the captivity.

Hebrews 9:2 --the candlestick

It was made of a talent of gold. Exodus 25:31-40. Rabbis say that it was four cubits high, had six branches. It stood on the south side.

Hebrews 9:2 --and the table

This stood on the north opposite the candlestick. It was made of acacia wood overlaid with gold. On it were placed the twelve loaves, changed each sabbath. The setting of the table with bread, once a week, is a type of the Lord’s table.

Hebrews 9:2 --and the showbread

Also called “the bread of the face”, so-called because it was in the presence of God. On the table were placed every sabbath day by the high priest twelve cakes made of fine flour, six in a row, and on each row a cup of frankincense. Leviticus 24:5-9.

Hebrews 9:2 --which is called the Holy Place

The word “first” must refer to this place, In this section of the tabernacle, the priests worked” continually.

Hebrews 9:3 --and after the second veil, the tabernacle which is called the Holy of Holies

“After the second veil” refers to the veil that separated the Holy of Holies.

a. The first was at the entrance to the Holy Place.

b. The second refers to the one separating the Holy Place from the Holy of Holies.

1. The temple in Jerusalem at the time of Christ had a veil, for it was torn from the top to the bottom, Matthew 27:51.

2. The temple of Solomon had wooden doors, 1 Kings 6:31-33, Into this second veil the priest entered but once a year. Hebrews 9:7.

Hebrews 9:4 --having a golden altar of incense

This is not mentioned by Moses as to location, some say, The high priest went in once a year to burn incense. Some think it was left just inside all year. This verse seems to locate it in the Holy of Holies.

McKnight says it was left in the Holy of Holies close enough so the priest could reach beneath the veil and pull it out. Newell says it was placed close to the veil in the holy place but is regarded by the Spirit of God, in Hebrews 9:4, as belonging to the Holy of Holies. He says see Exodus 30:1; Exodus 30:6-7; Exodus 30:10; Exodus 40:5. Solomon’s building was like it. 1 Kings 6:19-22. The altars of incense represent prayer in the study of types.

Hebrews 9:4 --and the ark of the covenant

The instructions for the building of this container: Deuteronomy 10:1-5.

It was a sort of chest overlaid with gold.

a. In it were the two tables of the law. 1 Kings 8:9.

b. The things it contained are named in this verse, but the word “wherein” may not mean in the ark, but rather in the Holy of Holies.

c. It was made of shittim wood (acacia) 2½ cubits long and 1½ cubits broad and deep.

Hebrews 9:4 --overlaid round about with gold

God has always used beautiful things in worship to impress the people with its importance. God also makes wonderful use of simple things likewise, as seen in the emblems of the Lord’s Supper.

Hebrews 9:4 --wherein was a golden pot holding the manna

See Exodus 16:32-34. Manna was kept from the wilderness journey.

a. It contained an omer (seven pints).

Was the pot in the ark?

a. No, says 1 Kings 8:9, only the tables of stone.

b. By the time of Solomon, perhaps other contents had been lost, and so the time element enters into the problem here.

c. McKnight suggests that the words may mean “nigh to” the pot, and the rod may have been a part of the ark, but not actually in it.

Hebrews 9:4 --and Aaron’s rod that budded

See Numbers 17:1-11—It blossomed and bore ripe almonds. Clarke says that this was in the ark. However the reading may be understood to mean in the Holy of Holies. See 1 Kings 8:9 which says only the tables were in the ark. The time element should be considered.

Hebrews 9:4 --and the tables of the covenant

Deuteronomy 10:1-5 gives the account of the construction of it. 1 Kings 8:9 indicates that the pot of manna and Aaron’s rod had been removed from the ark and likely lost before the temple.

Hebrews 9:5 --and above it cherubim of glory

“Cherubim” is plural of “cherub”. It means “keeper, guardian”. See Ezekiel 1:5-11; Ezekiel 1:13-14 for their physical appearance. Ezekiel 1:24; Ezekiel 10:5 : “The sound of their wings was as the voice of God.” These were of gold, and were at each end of the mercy seat. Exodus 25:18-20. The cherubim seem to be an order of angels. Genesis 3:24. The word “glory” may be understood in the light that these angels surround God, so between them would be the peace of God’s glory.

Hebrews 9:5 --overshadowing the mercy seat

They were at each end, facing each other, but looking down on the cover or the mercy seat, The presence of the angels abiding in figure form renders a fit image of heaven.

Hebrews 9:5 --of which things we cannot now speak severally

Christ can be seen in each. He is the Light, Bread, Ark, the Word, Examination of details is not necessary to perceive the lesson gained, Detail is not desired, but contrast is the author’s purpose.

Study Questions

1442. What is referred to as the “first covenant”?

1443. What was included in the divine services?

1444. What is meant by “ordinances”?

1445. What is meant by “ablutions”?

1446. Who was instructed to construct the tabernacle and to make the priestly garments?

1447. What was the sanctuary?

1448. Why is it called “of this world”?

1449. What other names did it have?

1450. How was its construction financed? See Exodus 25:1-8; Exodus 35:4-29; Exodus 36:5-7.

1451. Is there any significance to the word “first”?

1452. Do other translations have the word?

1453. Why could it not refer to Solomon’s temple?

1454. Where was the location of the candlestick, table, and showbread?

1455. Describe the tabernacle—the whole situation.

1456. Where did one enter?

1457. What was the size?

1458. How many parts did it have?

1459. As you enter, what did you see first? Next? What next?

1460. What was on the right side of it?

1461. What was on the left side of it?

1462. What was in the center?

1463. What is seen next as you proceed?

1464. What was in the Holy of Holies?

1465. What was in the ark?

1466. Which way did the tabernacle face?

1467. How large was the tent of meeting, or the Holy Place?

1468. Name the materials involved in construction of the whole tabernacle.

1469. What were the walls of the court made of?

1470. What were the walls of the Holy Place made of?

1471. How were they held together?

1472. We have a second veil mentioned. Where is it? Where was the first veil?

1473. Did the temple at Jerusalem have a veil?

1474. What was done to it? Matthew 27:51.

1475. Did Solomon’s temple have a veil? See 1 Kings 6:31-33.

1476. How often and who had the privilege to enter this second veil? See Hebrews 9:7.

1477. Where was the altar of incense located?

1478. What had a golden altar of incense?

1479. What are the opinions as to its location?

1480. What does Exodus 30:1; Exodus 30:6-7; Exodus 30:10 and Exodus 40:5 says? Cf. Exodus 16:33; Numbers 17:10; Leviticus 16:12; Leviticus 16:15.

1481. Was it an expensive thing?

1482. Does God always use beautiful and expensive things?

1483. Describe the ark of the covenant.

1484. Why do 1 Kings 8:9 and 2 Chronicles 5:10 differ in regard to the content of the ark of the covenant?

1485. What did it contain?

1486. How large was it?

1487. Does the word “wherein” mean that the pot was in the ark or in the Holy of Holies?

1488. What does 1 Kings 8:9 say?

1489. Could the pot have been lost by the time of 1 Kings 8:9?

1490. What do you think of McKnight’s explanation, saying, “nigh to”? Is this not the way the denominations deny water baptism?

1491. Describe Aaron’s rod that budded.

1492. Does 1 Kings 8:9 affect this?

1493. Observe the Catholic Bible translation.

1494. What did it bud with? Numbers 17:1-11.

1495. What is referred to by “the tables of the covenant”? Would this require the ark to be of sturdy construction to hold heavy tablets of stone?

1496. What appears above the ark?

1497. What is the meaning of the word “seraphim”?

1498. Is there more than one?

1499. Who were they? See Genesis 3:24.

1500. What do we know about their appearance? See Ezekiel 1:5-11; Ezekiel 1:13-14.

1501. Were the cherubim silent? Cf. Ezekiel 1:24; Ezekiel 10:5.

1502. Were they alive above the ark? See Exodus 25:18-20.

1503. If they had been alive, is it possible the interpretation of 1 Kings 8:9 means that articles were lost by the time of the temple?

1504. Does the author feel that he has gone into the subject thoroughly according to Hebrews 9:5?

Verses 6-10

Heb 9:6-10

SYMBOLICAL SERVICES OF THE

TABERNACLE INDICATING THE

COMPARATIVE DARKNESS OF
THE JEWISH AGE, AND THE

INSUFFICIENCY OF ITS CARNAL

RITES AND ORDINANCES

Hebrews 9:6-10

Hebrews 9:6 ---Now when these things were thus ordained,—The Apostle having described the Tabernacle with sufficient minuteness, pro­ceeds now to show what was done in it. These things, he says, being thus arranged, the Priests enter constantly [every day] into the first tabernacle [the Holy Place] accomplishing [there] the ser­vices [of their order]. These services consisted in dressing the lamps and offering the incense every morning and evening; and of the change of the presence-bread on every Sabbath. The present tense (eisiasin) may be used here as the historical present, indicat­ing merely what was customary; or it may denote that these ser­vices were still performed in the Temple when this Epistle was written in A.D. 63.

Hebrews 9:7 ---But into the second went the high priest alone, once every year,—That is, into the second apartment, the Most Holy Place, of the Tabernacle. Into this, none but the High Priest was allowed to enter; and he only once a year, on the tenth day of the seventh month. But on that day he entered the Most Holy Place at least three times, perhaps four. This will be best explained by indicating briefly the varied services of that most solemn of all the days of the year, as given in the sixteenth chapter of Leviticus. After the usual morning services and the offering of the sacrifices prescribed in Numbers 29:7-11, the High Priest was required (1) tokill the bullock which he has provided for a sin-offering for himself and for his house (Leviticus 16:11) ; (2) to carry a pan of coals from the Brazen Altar and also a portion of sweet-incense into the Most Holy Place, and there to burn the incense before the Lord (verses 12, 13) ; (3) to enter the second time with the blood of the bul­lock, and to sprinkle it seven times on and before the Mercy Seat (verse 14) ; (4) to slay the goat of the sin-offering for the people (verse 15) ; (5) to go the third time within the Vail, with the blood of this goat, and to do with it as he had done with the blood of the bullock; (6) to make an atonement for the Holy Place, the tabernacle of the congregation, as he had done for the Most Holy, by smearing with the blood of the two victims the horns of the Golden Altar (Exodus 30:10), and also most likely by sprinkling the blood seven times with his finger on and before the Altar, as he had before sprinkled it on and before the Mercy seat (verse 16, compare Josephus Ant. iii. 10, 3) ; (7) to make an atonement for the altar of burnt-offerings, by smearing its horns with the mingled blood of the two victims, and by sprinkling of the mixture seven times on it, as he had on the Altar of Incense (verses 18, 19). The Rabbis say that for this purpose the blood of the two victims was mingled in a basin. (8) After this the High Priest was re­quired to send away the live goat to asasel, which means a state of complete separation (verses 20-22) ; (9) to bathe himself and put on his golden garments, which he had put off before entering the Most Holy Place (verses 23, 24) ; and (10) to offer the burnt-of­ferings for himself and the people, and the fat of the sin-offerings; and then to cause their flesh to be burned without the camp (verses 24, 25). After this, according to the Mishna (Yoma v. 1; viii. 4), he again put off his golden garments, and entering the Most Holy Place the fourth time, he brought out “the bowl and the censer.”

When, therefore, the Apostle says that the high priest went into the Most Holy Place, “not without blood,” he does not mean that he was required to carry blood with him every time that he entered it; but only that he had to do this on the day on which he went in to make an atonement for himself and for the errors of the people. The word rendered errors (agnoemata) means ignorance, involun­tary error, etc. But it here includes all sins, save those only which were committed “with a high hand,” and in open defiance and contempt of God’s law. For such sins, no sacrifice was to be offered. (Numbers 15:30-31; Hebrews 10:28.) See notes on Hebrews 5:2.

Hebrews 9:8 ---The Holy Spirit this signifying,—The Holy Spirit is here acknowledged to be the designer, as well as the interpreter of the Old Economy. It not only moved the ancient prophets to speak to the people the words and thoughts of God (see references), but it also breathed into the inanimate types of the Old Covenant a lan­guage which shows that they are all of God, and are designed to shadow forth and illustrate the sublime mysteries of redemption. And not only so,—not only were these types made shadows of good things to come, but they were moreover so framed as to indi­cate also in various ways the comparative darkness of the Jewish age. The fact, for instance, that none but the high priest was al­lowed to go behind the Vail, and that even he was allowed to do this but once a year, and then not without blood which he was re­quired to offer for his own sins and for the sins of the people,—all this served to demonstrate that the way into Heaven, the antitype of the Most Holy Place of the Tabernacle (verses 12, 24), was still a mystery, a matter that was not fully understood by anyone but God himself while the Tabernacle and Temple worship was continued. That God did, in anticipation of the shedding of Christ’s blood, justify and save believers, under both the Patriar­chal and the Jewish age, is of course conceded. See Exodus 3:6; 2 Kings 2:1 2 Kings 2:11; Daniel 12:13; Luke 16:22 Luke 23:43; Romans 3:25-26; Hebrews 6:15 Hebrews 11:13-16, etc. But the ground on which they were so justified and made happy, was yet a mystery to men and angels; for none, it seems, but the Father, Son, and Holy Spirit yet understood that Christ must suffer and rise from the dead, and that repentance and remission of sins should be preached to all nations through him, as the way, the truth, the resurrection, and the life. See references under.2 But when Christ’s body was broken for our sins according to the Scriptures, then also was the Vail of the Temple “rent in twain from the top to the bottom” (Matthew 27:51) ; and henceforth the way into Heaven, through the torn flesh of Jesus, was made manifest. Then also the Old Tabernacle, with all that pertained to it fell to the ground; and on its ruins was erected the true Tabernacle of which Christ has become the prime Minister. (Hebrews 8:2 Hebrews 9:11.)

Hebrews 9:8 ---While as the first tabernacle was standing:—First in what respect? Does the Apostle mean first in time, or first in place? First in place or position say Ebrard, Delitzsch, Alford, Moll, and others. These able critics insist that the word “first” is used here, as in verse sixth, to denote simply the Holy Place, standing as it did in front of the Most Holy. So long as it stood in that position, it served of course to obscure the way leading through the Vail into the Most Holy Place, which in the second verse is called the second tabernacle. All this is of course conceded as a matter of fact. But is this the meaning of the passage? I think not. It seems to me that the Apostle has reference here to the entire Jew­ish Tabernacle, which however, he uses symbolically for the whole system of Jewish worship, begun in the Tabernacle and continued in the Temple; and that the second Tabernacle, with which the first is contrasted, is the “greater and more perfect Tabernacle” of the eleventh verse, together perhaps with the heavenly Sanctuary into which Christ has for us entered. Previous to Christ’s entry, the way into the Holiest of all was not made manifest to anyone. Until the vail of Christ’s flesh was rent (Hebrews 10:20), no man, and perhaps no angel (1 Peter 1:12), understood how God could be just in justifying any of Adam’s race, and receiving them into glory. But when Christ died for our sins according to the Scrip­tures, then all was made manifest. (Romans 3:25-26.) Henceforth Jesus was everywhere proclaimed as the way into the Holiest of all. See references.

Hebrews 9:9===Which was a figure for the time then present,—Or rather, Which [tabernacle] was a figure [reaching down] to the present time. The idea of the Apostle seems to be this: that the Jewish Tabernacle with all its rites was made a symbol (parabole) of the good things of the kingdom of heaven; and that as the Law was our schoolmaster to bring us to Christ (Galatians 3:24), even so the symbolic worship of the Tabernacle was designed to continue until the beginning of the new dispensation under the reign of Christ. But no longer; for since the coming of Christ, we are no longer under the schoolmaster. (Galatians 3:25.)

Hebrews 9:9 ---In which were offered—(kathen) according to which [fig­ure] are offered both gifts and sacrifices. The present tense (prospherontai) seems to denote that the Levitical sacrifices were still offered by the Jews, according to the laws and ordinances of the ancient Tabernacle.

Hebrews 9:9 ---That could not, etc.—These bloody sacrifices procured for those who offered them a good relative standing with respect to the honors, rights, and privileges of the Old Covenant; but nothing more. They had no power to perfect anyone with respect to his own moral consciousness. They were, in fact, but shadows of the sacrifice of Christ (10: 1), and could therefore procure for neither priest nor people anything more than a mere symbolical pardon of sins.

Hebrews 9:10 ---Which stood only in meats, etc.—The construction of this sentence is somewhat obscure; and hence several different render­ings have been proposed. The main trouble is to determine the proper antecedent member of the relation expressed by the prepo­sition epi, the usual meaning of which is on, upon, or in addition to. What was on, upon, or in addition to meats, and drinks, and divers washings? “Gifts and sacrifices,” say Delitzsch, Alford, etc.; “The service,” say Luther and some of the more ancient com­mentators; “Carnal ordinances” representing gifts and sacrifices, say Green and Liinemann; “Perfect,” say Ebrard and some of the Christian fathers: that is, they say, the gifts and sacrifices offered could not perfect anyone with respect to his conscience, but only with respect to meats, and drinks, and divers washings. On the whole, I agree in the main with Alford and Delitzsch. The object of the Apostle seems to be to connect the offering of sacrifices with certain other matters relating to meats, and drinks, and divers washings,—all of which he characterizes as carnal ordinances, im­posed on the people till the coming of Christ.

Hebrews 9:10 ---And divers washings:—(diaphorois baptisinois) washings which were performed by immersing in water whatever was to be cleansed. These had reference (1) to the washing of the whole body (louo) ; as, for instance, the body of every Priest at the time of his consecration (Exodus 29:4) ; of the High Priest on the Day of Atonement (Leviticus 16:4 Leviticus 16:24) ; of a Priest defiled with any unclean­ness (Leviticus 22:6) ; of the Priest who officiated at the services of the red heifer (Numbers 19:7) ; of the man who burned the red hei­fer (Numbers 19:8) ; of the person cleansed with the water of purifi­cation (Numbers 19:19) ; of the healed leper (Leviticus 14:8-9) ; of any one who had eaten the flesh of an animal dead of disease (Leviticus 17:15) ; of the conductor of the scape-goat (Leviticus 16:26) ; of the man who burned the sin-offering without the camp on the day of atone­ment (Leviticus 16:28) ; of a person unclean from a running issue (Leviticus 15:13) ; of a person rendered unclean by coming in contact with anything defiled by a running issue (Leviticus 15:8) ; of a per­son defiled by semen virile (Leviticus 15:16 Leviticus 15:18) ; of a person defiled by female uncleanness (Leviticus 15:22 Leviticus 15:27) : (2) to the washing of the hands and feet (nipto) ; as of the Priests (Exodus 30:19-20) ; of the Elders of the congregation (Deuteronomy 21:6): (3) to the washing of garments (pluno) ; as of the Levites at the time of their conse­cration (Numbers 8:7) ; of the Priest who officiated at the sacrifice of the red heifer (Numbers 19:7) ; of the man who burned the red heifer (Numbers 19:8): (4) to the washing of the inwards and legs of the burnt-offerings (pluno); see, for instance, Exodus 29:7; Leviticus 1:9 Leviticus 1:13 : (5) to the washing of wooden vessels (nipto) ; see Leviticus 15:12 : and (6) to such spoils of war as could not be made to pass through the fire (Numbers 31:21-23). These washings were all but carnal ordinances, and had in themselves no efficacy beyond the purifying of the flesh; but in that age of types and shadows, these were all necessary to indicate and illustrate the moral purity that is required of all who would enjoy the benefits of the New Covenant.

Hebrews 9:10 ---Until the time of reformation.—That is, until the coming of Christ and the inauguration of the New Covenant. Then old things were to pass away, and all things become new. And hence the new era is called the period of the regeneration. (Matthew 19:28.)

Commentary on Hebrews 9:6-10 by Donald E. Boatman

Hebrews 9:6 --Now these things having been thus prepared the priests go in continually into the first tabernacle accomplishing the services

The priest went into the Holy Place twice daily.

a.There was the incense to burn in the morning.

b. There was the evening sacrifice.

c. There was a continued task, Leviticus 4:6.

Observe the contrasts that can be made:

a. The high priest of Israel dared not go in at all times. Leviticus 16:2.

b. He went in only once a year. Leviticus 16:12-15.

c. He went in with blood; blood of animals, not his own.

d. He had to repeat the sacrifice yearly, It was never finished.

e. He had to pass through a veil that shut out all the people.

f. He was subject to death, and his office passed to another, Hebrews 7:23. Christ’s priesthood is forever. Hebrews 7:24.

g. The sacrifices of the priest made a remembrance of sins. Christ takes them away.

Hebrews 9:7 --but into the second the high priest alone

Only the high priest entered, and once a year, but he could enter several times on that day. Leviticus 16. He alone had this privilege.

Hebrews 9:7 --once in the year

This was a day prescribed by law. It was the tenth of the month Tisri, perhaps the 1st of October, for Tisri corresponds to our September and October. Some say Leviticus 16:12-15 shows he went in three times on that day, Jewish tradition says four times. One time may be for the purpose of bringing out the golden censer.

He brought in the incense and some say he placed it on the golden censer. Some say it was brought in too.

a. if it were placed just inside, it could be reached from beneath the veil.

b. Wherever the censer was placed, it was a part of the Holy of Holies.

Hebrews 9:7 --not without blood

He brought the blood of a bullock.

a. He sprinkled some portion of it seven times before the ark and the veil. Leviticus 16:14.

b. The blood was sprinkled in the inward tabernacle before the symbol of the divine presence.

Milligan says that this doesn’t mean that he took blood all four times.

Hebrews 9:7 --which he offereth for himself

Offered animal blood for himself since he was a sinner. It was not his own blood. See Hebrews 9:25. Christ offered His own blood for all, but there was no need for offering blood for His sin, since He had none. Hebrews 4:15.

Hebrews 9:7 --and for the errors of the people

Clarke says, “For the sins of which they were not conscious—sins done in ignorance”. See Numbers 15:28-29. Of course no sacrifice existed for sin of “high hand,” in open defiance, contempt. See Numbers 15:30-31. By this the people were absolved of all sin of the past year and now had access to the mercy seat.

Hebrews 9:8 --the Holy Spirit this signifying

The Holy Spirit designed, but also served as an interpreter.

a. We see in Hebrews 10:14-22 the lesson that entrance has been made into heaven.

b. While the old covenant was in existence, entrance had not been made.

The Holy Spirit could signify a new message after the temple veil was ripped at the time of Christ’s crucifixion.

Hebrews 9:8 --that the way into the Holy Place hath not yet been made manifest

The fact that the priest could go in only once a year and then only if he had blood demonstrated that the way into heaven was not yet revealed,

a. They in a sense had salvation.

1. Exodus 3:6.

2. 2 Kings 2:1; 2 Kings 2:11.

3. Daniel 12:13.

But all of it looked forward to Christ, which they did not understand. This suggests that it all was temporary; something better was in the future.

Hebrews 9:8 --while the first tabernacle is yet standing

The Old Testament is a closed way; the heavens were not opened by it, The New Testament is an open way.

a. Open veil—The old one was rent in twain.

b. Open tomb.

c. Open church.

d. Open heavens.

Hebrews 9:9 --which is a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect

Even when the sacrifices were done and performed perfectly, yet now man knew he was a sinner.

It took the torn flesh of Christ to reveal the mercy seat of God.

a. The temple veil being torn (Matthew 27:51) shows that God had now opened the Holy of Holies for man.

b. These sacrifices reminded men of sin, but could not cleanse the conscience.

“As touching the conscience”:

a. The law was to point out sin and to make men conscious of sin.

b. These caused the sinner to be concerned. Hebrews 10:3 : “But in those sacrifices there is a remembrance made of sins year by year.”

c. We can have a cleansed conscience.

1. Hebrews 9:14 : “Cleanse your conscience from dead works.”

2. Hebrews 10:22 : “. . . having our hearts sprinkled from an evil conscience.”

3. 1 Timothy 3:9 : “. . . holding the mystery of the faith in a pure conscience.”

4. 1 Peter 3:21 : “. . . but the answer of a good conscience toward God”.

Hebrews 9:10 --being only with meats

Commentators have practically nothing to say here except Milligan, who feels the language is difficult. The point is that all of this is carnal, and Milligan feels that man’s conscience was clear only in respect to meats and drinks and washings. The gifts and sacrifices could not clear his conscience, says Milligan. It seems to me that Hebrews says man’s conscience could not be cleared with gifts and sacrifices, since it was done only with meats, drinks, etc.

Hebrews 9:10 --and drinks

This refers to the drink offerings that accompanied the other offerings. See Exodus 29:40-41.

a. According to Peloubet, this was excluded from the sin and trespass offering.

b. At all set feasts the drink offering was presented. Leviticus 23:13; Leviticus 23:18; Leviticus 23:37.

Other verses are: Numbers 15:4-7; Numbers 10-21 : Numbers 28:7-8; Numbers 9-10; Numbers 14-31; and Numbers 29:6-39. We see in Leviticus 10:9 that Aaron was forbidden the right to drink wine throughout his generations.

Hebrews 9:10 --and divers washings

The washings were immersion in type. Here are some of them:

a. Whole body was washed.

1. The priest’s whole body was washed at the time of his consecration. Leviticus 16:4.

2. High priest on day of Atonement. Leviticus 16:4; Leviticus 16:24.

3. Priest defiled with uncleanness. Leviticus 22:6.

4. Priest who officiated at the services of the red heifer. Numbers 19:7.

5. Man who burned the red heifer. Numbers 19:8.

b. Washing of hands and feet.

c. Washing of garments.

d. Washing of inwards and legs of burnt offerings.

e. Washing of wooden vessels.

f. Washing of spoils of war as could not pass through fire. Numbers 31:21-23.

Hebrews 9:10 --carnal ordinances

a. Some would depend upon them today.

1. 1 Timothy 4:1-3 : “Forbidding to marry and commanding to abstain from meats.”

b. These things made the flesh clean, not the spirit righteous.

Hebrews 9:10 --imposed until a time of reformation

This may refer to the prophecy of Jeremiah 31:37, says one commentator. It is also translated “time of rectifying”. This refers to the coming of Christ and the new covenant.

Study Questions

1505. What is meant by the expression that “the priest go in continually”?

1506. How many times daily did they go in, and what did they do?

1507. What continual task did they have? Leviticus 4:6.

1508. Where was this done?

1509. Was the author of Hebrews speaking of the temple in Jerusalem, or the original tabernacle?

1510. What is meant by the word “second”?

1511. Contrast the work of the priest with that of the high priest.

1512. Contrast his work with that of Christ.

1513. What day was it that allowed the high priest to go into the Holy of Holies?

1514. Did he go in more than once on this day? Cf. Leviticus 16:12-15.

1515. What did he have to possess when he went in?

1516. Does this mean he took blood all four times, if he went in that many?

1517. What persons were in need of the blood?

1518. Compare Hebrews 9:25 here.

1519. Does Hebrews 4:15 tell why Jesus didn’t offer blood for Himself?

1520. What does “the errors of the people” refer to?

1521. Was it for sins of which they were ignorant? Cf. Numbers 15:28-29.

1522. Was there a sacrifice for deliberate sin? Cf. Numbers 15:30-31.

1523. What fringe was worn as a memorial to the breaking of one of the ten commandments? Cf. Numbers 15:37-41.

1524. What did the Holy Spirit signify?

1525. Did these old covenant people realize that heaven was not open yet to man?

1526. How long was heaven closed?

1527. What did God do to show that heaven was open and that the old covenant no longer had a closed Holy of Holies?

1528. What is meant by the word “figure”?

1529. What did it prefigure?

1530. What is meant by “both gifts and sacrifices”?

1531. What effect did the sacrifices have on the conscience?

1532. Could they make the conscience clear?

1533. Read Hebrews 10:3 for a discussion of the cleansing of sin.

1534. Can the Christian have a clear conscience? Cf. Hebrews 9:14; Hebrews 10:22; 1 Timothy 3:9; 1 Peter 3:21.

1535. What kinds of attempts at reconciliation are mentioned in Hebrews 9:10?

1536. What does “meats” refer to?

1537. What is referred to by “drinks”?

1538. Was it an offering? Cf. Exodus 29:40-41.

1539. What material was used in the drink offering? Leviticus 23:13; Leviticus 23:18; Leviticus 23:37.

1540. Does it accompany all the offerings?

1541. Were all the priests allowed to drink wine in the drink offerings? Cf. Leviticus 10:9.

1542. What is meant by “divers washings”?

1543. What things and persons were washed?

1544. Were the priests washed after each sacrifice?

1545. Were all sacrifices washed?

1546. Define the meaning of “carnal ordinances”.

1547. Do people depend upon carnal ordinances today for salvation? Cf. 1 Timothy 4:1-3.

1548. How long were these things to last?

1549. What is meant by the word “reformation”?

1550. Is this Luther’s reformation or Campbell’s restoration?

1551. What other word is used by translators?

1552. How do we know what is meant?

1553. Are these commandments ordained this side of the cross?

Verses 11-14

Heb 9:11-14

THE HIGHER, PURER AND MORE

PERFECTLY EFFICACIOUS SERVICES

OF CHRIST AS THE HIGH OF THE

NEW ECONOMY

Hebrews 9:11-14

Hebrews 9:11 --- But Christ being come—(paragenomenos) having come forward as a historical person. (Matthew 3:1.) The Apostle makes the appearance of Christ (not his incarnation, but his historical manifestation) the grand turning point in the economy of redemp tion. Previous to his coming it was fit and right that all the Levit- ical ordinances should be carefully observed, and particularly that the high priest should go once every year into the most Holy Place to make a symbolical atonement for the people. But when Christ came forward as the high priest of the new institution, types and shadows were no longer necessary; and he, therefore, took them all out of the way, nailing them to his cross. (Col. 2; 14.)

Hebrews 9:11 ---Through a greater and more perfect tabernacle,—There is here, as well as in the following verses, a manifest reference to the services of the first Tabernacle. As the high priest passed through the Holy Place of this symbolic edifice on his way into the Most Holy; so also Christ passed through a greater and more perfect Tabernacle than the Holy Place of the ancient Tabernacle on his way into heaven.

But what is this greater and more perfect Tabernacle? The whole earth, says Macknight; the human nature of Christ, says Chrysostom; the holy life of Christ, says Ebrard; the glorified body of Christ, says Hofmann; the aerial and siderial heavens, says Bleek; the heaven of angels and of the just made perfect, says Delitzsch. The Apostle says here but little concerning it; he merely tells us that it is “a greater and more perfect Tabernacle” than was that of Moses; and furthermore that it is “not made with hands; that is, not of this creation” (tautes tes ktiseos). The Old Covenant had a wordly sanctuary (Hebrews 9:1) ; but the Sanctuary of the New Covenant is not of this world (John 18:36) ; it is heavenly. Its most Holy Place is heaven itself (Hebrews 9:23-24) ; and its Holy Place is the house which God has established on earth for his peo­ple, and in which he himself condescends to dwell with them through his Spirit (Eph. 2: 20-22). It therefore manifestly in­cludes the Church of Christ. Indeed the building was never com­plete until the Church was established as a distinct and indepen­dent body on Pentecost A.D. 34, ten days after Christ’s ascension. We know, however, that God has been the dwelling-place of his people in all generations. (Psalms 90:1.) He has always had a place of refuge and shelter for those who trust in him. Under the shadow of his wings the faithful have always reposed with confi­dence. But as the covenant concerning Christ was, for a time, in but an incipient state (see notes on 8: 8), so also it was with the house of God which is from heaven. For a long time it was but little more than a curtain, designed for the protection and shelter of those who reposed under it. But when our Solomon (peace­able), the Prince of Peace, became king, he converted the tent into a magnificent temple. See notes on Hebrews 8:2.

Hebrews 9:12 ---Neither by the blood of goats, etc.—The Apostle is still keeping up a comparison between the services of the high priest on the Day of Atonement and the services of Christ, when he, as our High Priest, entered for us “into that within the vail.” The former gained admittance into the earthly sanctuary by means of (dia) the blood of a calf or young bullock (Sept, moschos) and that of a goat (Sept, chimaros) ; but Christ entered heaven itself as the high priest of the New Covenant by means of his own blood. It was, so to speak, the key by means of which the heavenly Sanc­tuary was opened, and Christ was allowed to enter, once for all in our behalf, into the immediate presence of the King eternal, im­mortal and invisible.

Hebrews 9:12 ---Having obtained eternal redemption for us, or rather, obtain­ing eternal redemption for us. That is, he obtained it by means of the offering which he then and there made. The verb entered (ei- selthen) and the participle obtaining (heurantenos) are both aorists, and express contemporaneous acts; so that it was not merely by means of his death, but by the offering of his blood in connection with his death, that he paid the ransom price of our redemption. The high priest under the Law first slew the victim and then car­ried its blood into the most Holy Place, where he offered it for the sins of the people, thereby procuring for them a sort of typical and relative pardon. But Christ, by means of his own blood offered in heaven itself, has procured for his people absolute and eternal re­demption.

The word redemption (lutrosis or apolutrosis) involves the idea (1) of a ransom price (lutron) paid for the release of a slave or captive; and (2) the deliverance procured by means of the price that is paid for this purpose. In this case the price paid was the precious blood of Christ, in consequence of which God can now be just in justifying every true believer. See Matthew 20:28; Acts 20:28; Ephesians 1:7; 1 Timothy 2:6; Titus 2:14; 1 Peter 1:18-19. But in our text it is the deliverance that is made prominent, and that is said to be eternal; for “their sins and their iniquities,” says God, “I will remember no more.”

Hebrews 9:13 ---For if the blood of bulls, etc.—In this verse and the follow­ing our author proceeds to develop still further the amazing effi­cacy of the blood of Christ. For this purpose he again refers to the symbolical effects of the blood of bulls and goats by means of which purification was made for the sins of the people on the Day of Atonement.

Hebrews 9:13 ---And the ashes of an heifer—These ashes, as we learn from Numbers 19, were prepared by burning without the camp of Israel a red or earth-colored heifer, together with cedar wood, hyssop, and scarlet. Out of these ashes was prepared the water of purification, by means of which were cleansed all who were symbolically defiled by the touch of a dead body, or by being in the same tent with a dead body. This was a solemn ordinance of Divine appointment, and as such had an efficacy, as well as the sprinkling of the blood of bulls and of goats, in symbolically cleansing the people and securing to them the continued enjoyment of their rights and privi­leges as members of a typical and carnal institution.

Hebrews 9:14 ---How much more, etc.—The form of the argument, used here by the Apostle is what is technically called a minori ad majus, from the less to the greater. He concedes that the blood of bulls and goats and the ashes of an heifer did secure for the members of the Old Covenant a certain kind of purification; they sanctified to the purifying of the flesh. But now he says, “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge [purify] your conscience from dead works to serve the living God?” The meaning evidently is that the blood of Christ is far more efficacious in cleansing the moral nature of man from all spiritual defilement than were the aforesaid carnal ordinances in cleansing the flesh. For the latter cleansing was only temporary and symbolical. There was no real­ity in it. It served only to demonstrate the extremely polluting na­ture of sin, and the great necessity of that real spiritual cleansing which can be effected only through the infinitely precious blood of Christ. (1 John 1:7.) This is a matter, however, which belongs more properly to faith than to philosophy. Nothing short of infi­nite knowledge would enable us to fully trace out and explain the influence of the blood of Christ on the government of God, and on the nature, character and destiny of mankind. Without then at­tempting to be wise above what is written on this profound theme, let us simply and joyfully accept the unequivocal declaration of the Holy Spirit, that the blood of Christ is sufficient to cleanse our consciences from all the works of the flesh leading to death (Hebrews 6:2), and so to fit us for the service of God who is himself infinitely holy.

But what is meant by “the eternal Spirit” through which Christ offered himself without spot to God ?

In reply to this query, we have given the following hypotheses: (1) that the expression denotes the Divine nature of Christ (Beza,Ernesti, Ebrard, Delitzsch, Alford) ; (2) that it means the Holy Spirit (Bleek, Tholuck, Moll) ; (3) that it signifies the endless and immortal life of Christ (Grotius, Limborch, Schleusner) ; (4) that it has reference to the glorified and exalted person of Christ (Doderlein, Storr) ; (5) that it represents the Divine influence by which Christ was moved to offer himself up as a sacrifice for the sins of the world (Kuinoel, Winzer, Stuart). That something may be said in favor of each of these hypotheses, is manifest from the names by which they are supported. But that the first is the true one seems most probable for the following reasons: (1) It is manifestly the design of the Apostle, in using this expression, to heighten and intensify the value of Christ’s offering. And this he could do in no more effectual way than by telling us that the offer­ing was made and rendered perfect by means of his own Divine nature. It was the sacrifice of his perfect humanity, sustained and supported by his own Divinity, that gave to his offering its infinite value. That it was made in some respect through the will and agency of the Father himself, is proved by the fact that “the Father sent the Son to be the Savior of the world” (1 John 4:14) ; and that it was made also through the agency of the Holy Spirit, is equally manifest from the fact that it was through the Spirit that the Word became incarnate (Luke 1:35), and that Christ afterward performed his miracles (Matthew 12:28 Matthew 12:31-32).

God bestowed on him the gift of the Spirit without measure (John 3:34), so that it may be truthfully said that under its influence he went to the cross, rose from the dead, ascended to the heavens, and there made an offering for the sins of the world. All this is of course conceded. But it is not to any extraneous influence, but to the personal dignity, glory, and Divinity of Christ himself that the infinite value of his offering is to be ascribed. (2) This seems to be further indicated by the form of the expression. It is not “through the Holy Spirit,” as we have given in a few manuscripts (D, A, B, F, H, etc.) ; nor is it “through the eternal Spirit,” as in our English Version, but it is according to our best authorities (B, D, K, L, etc.), simply, “through eternal Spirit,” that Christ offered himself without spot to God. The eternal Spirit that is here spo­ken of, as Alford justly observes, “is Spirit absolute; Divine Spirit; and thus it is self-conscious, laying down its own course, purely of itself, unbounded by conditions. The animals which were offered had no will, no spirit (pneuma) of their own which could concur with the act of sacrifice. Theirs was a transitory life, of no potency or value. They were offered through law (dia notnou) rather than through any consent or agency or countera­gency of their own. But Christ offered himself, with his own con­sent assisting and empowering the sacrifice. And what was that consent? The consent of what? Of the spirit of a man, such as yours or mine, given in and through our finite spirit, whose acts are bounded by its own allotted space and time, and its own re­sponsibilities? No: but the consenting act of his Divine personal­ity—his eternal Spirit (pneuma aionion), his Godhead, which from before time acquiesced in, and wrought with the purpose of the Father.”

Commentary on Hebrews 9:11-14 by Donald E. Boatman

Hebrews 9:11 --But Christ having come a High Priest of the good things to come

Our blessings are future; the old was present.

a. Human priests were busy obtaining divine favor, but Jesus has obtained it.

b. The good things to come are those things obtained by His blood—pardon, access, heaven, etc.

Some say “blessings to come” may refer to those promised in the Old Testament.

Hebrews 9:11 --sanctify unto the cleanness of the flesh

God has always had a meeting place for His people.

a. The altar has been that place in the past.

b. Now God comes where men are gathered in His name. Samaritan woman: John 4:21.

God will some day have all who love Him around the throne.

Hebrews 9:11 --not made with hands, that is to say, not of this creation

The new tabernacle is eternal, not made with the feeble hands of men. Compare Revelation 11:19; Revelation 15:5.

Hebrews 9:12 --nor yet through the blood of goats and calves

Christ’s blood was of more value than that of beasts. The old priests entered with the blood of a calf or a young bullock. Leviticus 16:3.

Hebrews 9:12 --but through His Own blood

The death of Christ was discussed at the transfiguration.

Luke 9:28-36.

His death was foretold: Genesis 3:15; Isaiah 53.

Hebrews 9:12 --entered in once for all into the Holy Place

One entrance was sufficient.

When did He enter? Between the statements to Mary and to Thomas?

a. He told Mary not to touch Him, for He had not yet ascended. John 20:17.

b. He told Thomas to touch Him. John 20:27.

c. Until greater light is thrown on these verses, we may assume the entrance was made after His commission was given and He made the ascension.

Hebrews 9:12 --having obtained eternal redemption

Milligan: The word “entered” is a verb, Aorish, and the word “obtaining” is a participle, Aorists and these are contemporaneous acts.

A redemption price that would stand good forever.

Hebrews 9:13 --For if the blood of goats and bulls and the ashes of a heifer

Is this different from Hebrews 9:12? Bulls and calves are named.

a. Calves are young bullocks, so there is no difference.

b. It was by the blood of these that the priest was able to enter heaven with his own blood.

c. This blood of goats and bulls also served to cleanse the flesh ceremonially.

“The ashes of a heifer” also had an important part.

a. The heifer was red. Numbers 19:2.

1. The heifer was burned outside the camp, together with cedar wood, hyssop and scarlet.

2. The ashes were then prepared in water of purification to cleanse all who had touched a dead body or who had been in the tent with one.

b. Christ had no defilement, so this was never needed for Him.

Hebrews 9:13 --sprinkling

It had to be applied to the people or else it was not sufficient, Numbers 19:11-13.

a. Calvin, the Presbyterian, in his commentary does not deal with the word “sprinkling”, so he does not advocate that it is a type of baptism by sprinkling.

b. To dip all the people in blood would have been an impossibility.

Blood must be applied today.

a. Baptism is into the death of Christ.

b. The Lord’s Supper is a partaking of His blood.

Hebrews 9:13 --them that have been defiled

This water of purification was sprinkled upon anyone who had touched a dead body. Numbers 19:11-12.

Observe the whole chapter for the process. Numbers 19.

Hebrews 9:13 --sanctify unto the cleanness of the flesh

If the blood of beasts was a true symbol of purgation, how much more shall the Christ purify man. It is not cleanness of flesh that we must seek, but cleanness of the spirit.

a. Peter says baptism is not a physical bath but a cleansing of the conscience. 1 Peter 3:21.

b. John 3:5 speaks of a “new birth”.

Hebrews 9:14 --how much more shall the blood of Christ

The blood of Christ is of singular importance.

a. John 1:29 : “Behold the Lamb of God, That taketh away the sin of the world.”

b. 1 John 3:5 : “Ye know that He was manifested to take away sin.”

c. 1 John 1:9 : “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.”

If the blood of animals had some value, of course Christ’s blood would have much more.

Hebrews 9:14 --Who through the Eternal Spirit

Note the place of the Spirit in Jesus’ life:

a. Jesus was conceived by the Holy Spirit. Matthew 1:18-20.

b. His commission was given by the Holy Spirit. Acts 1:2.

c. Jesus performed His miracles by the Spirit.

1. Matthew 12:28 : “But if I by the spirit of God cast out demons, then is the kingdom of God come upon you.”

2. Acts 10:38 : God anointed Him with the Holy Spirit.

d. His death was done through the Spirit. Hebrews 9:14.

e. By the Spirit He was raised from the dead. 1 Peter 3:18.

There are different opinions as to what Spirit is referred to.

a. Some manuscripts read. “His Eternal Spirit.”

b. Some suggest the thought that the trinity concurred in the salvation of the world.

c. Others think “Eternal Spirit” refers to His endless life.

Hebrews 9:14 --offered himself

Does John 3:16 not say, “God gave”? Yes, but that is not all. Christ came voluntarily.

a. Philippians 2:5-11.

b. John 10:18; John 13:37-38. No one can find sin in Jesus.

Hebrews 9:14 --without blemish unto God

a. Hebrews 4:15 : He was tempted in all points, yet without sin.

b. Threefold temptation endured without sin, Matthew 4.

c. Pilate said at His trial, “I find no fault in Him.”

The old sacrifices that were, without spot or blemish, were a type of Jesus.

a. They were examined outwardly and inwardly to be sure of perfection.

b. The life of Jesus was thoroughly examined, but no guile was found in Him.

Hebrews 9:14 --cleanse your conscience

“Purify” and purge” are also words used for “cleanse”.

The final step of entrance into the kingdom is to cleanse the conscience. 1 Peter 3:21.

a. Baptism is not for cleansing the flesh, but to cleanse the conscience.

b. When absolute forgiveness is assured, then the conscience is at rest.

Hebrews 9:14 --from dead works

General acts which bring the penalty of death.

If it is not God’s work, then it is a dead work. The conscience drives the heart of one who knows sin, to find relief, “Dead works”, therefore, are the vain attempts to relieve a troubled conscience.

Hebrews 9:14 --to serve the living God

This is the purpose of being purged. We are not to plunge again into sin.

a. 2 Peter 2:21 : “It were better for them not to have known—“ Conversion has a high aim.

b. Every convert should be converted to serve God.

Study Questions

1554. Of what is Christ a High Priest?

1555. Do the “things to come” refer to our blessings in the future or those looked forward to by the old?

1556. What good things do we expect?

1557. What tabernacle is referred to?

1558. Are hands involved in its making?

1559. Do we have to have a building in which to meet God? Cf. John 4:21.

1560. How does Revelation describe the new tabernacle? Revelation 11:19; Revelation 15:5.

1561. Translate Hebrews 9:12 in your own words.

1562. Does it mean that Christ entered without blood?

1563. What blood did He take with Him to enter?

1564. Does this mean that Jesus ascended to heaven with His earthly crucified body?

1565. Can we infer that Jesus did not enter heaven after His resurrection until His final disappearance? Cf. John 20:17; John 20:27.

1566. What was obtained by Christ’s entrance?

1567. Is there a difference in sacrifices here, since bulls are mentioned?

1568. How were the ashes of the heifer used?

1569. What were the ashes mixed with? See Numbers 19.

1570. Who was cleansed by this mixture?

1571. What was sprinkled?

1572. Who was sprinkled?

1573. Why were the people sprinkled with blood, rather than being dipped in it?

1574. Is there anything significant now about cleansing the flesh?

1575. Is man in the New Testament to have a cleansed flesh or a cleansed spirit? Cf. 1 Peter 3:21; John 3:5.

1576. What contrast is seen in Hebrews 9:13 and Hebrews 9:14?

1577. What does the blood of Christ do? Cf. John 1:29; 1 John 3:5; 1 John 1:9.

1578. If blood of animals served a purpose, may we expect Christ’s blood to be more effective?

1579. What adjective describes Christ’s Spirit?

1580. Is it His Spirit or the Holy Spirit referred to?

1581. What has Christ accomplished by the Spirit?

1582. Does “offered Himself” conflict with John 3:16? Cf. Philippians 2:5-11; John 10:18; John 13:37-38.

1583. “Without blemish unto God” is not a new idea. What other verses teach His sinlessness?

1584. Were the Old Testament sacrifices to be perfect?

1585. How did they insure a perfect sacrifice?

1586. Was the life of Jesus thoroughly examined?

1587. Of what is man’s conscience cleansed?

1588. What could be classified as “dead works”?

1589. Are all things that are not God’s works “dead works”?

1590. What is the final act that cleanses a man’s conscience as he is obedient to God?

1591. After the cleansing, what is expected of man?

1592. What is involved in service?

1593. Do all understand that cleansing is for consecration?

Verses 15-24

Heb 9:15-24

THE ETERNAL INHERITANCE

SECURED FOR THE CALLED

AND FAITHFUL OF ALL AGES,

THROUGH THE DEATH AND

MEDIATION OF THE LORD JESUS

Hebrews 9:15-24

Hebrews 9:15 ---And for this cause—(kai dia tonto) on this account; viz., that the blood of Christ has an inherent power and efficacy, such as the legal sacrifices had not: a power to purify the conscience from dead works, and to fit all who are purified and sanctified by it for the service and enjoyment of the living God for this very reason.

Hebrews 9:15 ---he is the mediator of the new testament,—This clause is ex­plained with sufficient fullness in our notes on Hebrews 8:6 Hebrews 8:8, to which the reader is referred. The word rendered testament (diatheke) means here a covenant, and the “new testament” of this verse is the same as the New Covenant of Hebrews 8:8.

Hebrews 9:15 ---that by means of death, etc.—Or more literally, so that [his] death having taken place for the redemption of the transgressions grounded on the first covenant, those who have been called may receive the promise of the everlasting inheritance. The Apostle here plainly declares that the death of Christ was necessary in order to the redemption of the transgressions which were commit­ted under the Old Covenant during the Jewish age. But what was then true in this respect of the Jewish age, was also equally true of all previous ages. For as Hofmann says, our author here “regards the history of God’s relations to mankind as one great whole, of which the religious history of Israel forms a typical part, exhibit­ing in one crucial instance the incapacity of the whole human race to satisfy the requirements of the Divine will. From this point of view, atonement for transgressions under the law will mean the same thing as the atonement of the sins of men in general, re­garded as violations of the revealed will of God; and the death of Christ will be an atonement, not merely for sins in the abstract, but especially for sin in its most aggravated form, as conscious trans­gression of that revealed will. The special reference here made to transgressions under the covenant of Sinai has its ground not only in this, that that covenant had a real significance for mankind in general, but also that the point which the sacred writer has here mainly in view, is the transition from it and its failures to the sav­ing dispensation of the Gospel. That transition could not take place without a death which would annihilate the transgressions of the former covenant.” But the death of bulls and goats was wholly unavailing for the purpose. (Hebrews 10:4.) And hence the neces­sity that Christ should die for the people, before the “called” of any age could have an absolute right to the free and full enjoyment of the eternal inheritance.

But does it follow from this, as many suppose, that Abraham, Isaac, Jacob, and other faithful men of the Patriarchal and Jewish ages were still “under the dominion of sin and death,” until Christ came, and by his death and alleged descent into Hades procured their deliverance? I think not, for the Scriptures everywhere teach that these holy men of old were justified by faith and obedi­ence as well as we (Romans 4:4; James 2:21-23, etc.), and this of course implies that they were received and treated by God as just persons, and that after their death they were immediately trans­lated, if not directly to heaven, at least to a place and state of high spiritual enjoyment (Exodus 3:6; Daniel 12:13; Luke 16:23-26, etc.). And this is manifestly Paul’s idea in Romans 3:25-26, where he says in substance that God had, as it were, passed by the sins of those faithful men for a time, and that in the end of the ages he had set forth Jesus Christ as a propitiatory sacrifice for a demon­stration of his administrative justice in doing so. That no sin was ever forgiven absolutely, without the blood of Christ, is of course conceded, and so also no debt was ever paid absolutely by a mere paper currency. But nevertheless we know that thousands of obli­gations have been practically cancelled by notes, bonds, and other like documents. And just so God seems to have administered the affairs of his government during the Patriarchal and Jewish ages. He, too, so to speak, issued in the meantime a sort of promissory notes, based on the infinite value of the blood of Christ, which he knew was to be shed in due time. By means of these notes he was enabled (if I may say it with reverence) to meet, for the time being, all the claims of justice, and still to treat as just and righ­teous all who like Abraham, Isaac, and Jacob, became loyal sub­jects of his government. But no one could read his “title clear to mansions in the skies,” until by the blood of Christ his sins were all cancelled absolutely, and the notes and bonds that had been is­sued in behalf of the sinner were all redeemed by the one great atoning sacrifice. See notes on Hebrews 11:39-40.

Hebrews 9:15 ---they who are called—That is, all in every age who by faith and obedience have become the children of God, “and heirs according to the promise.” For all such, God has provided “an inheritance which is incorruptible, and undefiled, and that fadeth not away.” (1 Peter 1:4.) But before any could rightfully inherit it and claim it as their own, the covenant through which it has been provided had to be sealed and ratified with the blood of Jesus. The neces­sity of this the Apostle now proceeds to illustrate (1) by the anal­ogous case of a will of testament; and (2) by example of the Old Covenant.

Hebrews 9:16 ---For where a testament is, etc.—That is, before a testament can have any legal force, the death of the testator must be known and publicly acknowledged as a fact. The reference which our au­thor makes to “the eternal inheritance” at the close of the preced­ing verse, suggested to his mind the case of a testament, and this thought he now takes up, not for the purpose of proving, but sim­ply of illustrating the necessity of Christ’s death.

Hebrews 9:17 ---For a testament is of force after men are dead:—This is a well known law of all civilized nations. So long as the testator lives, it is his privilege to change his will as he pleases, and nothing but his death can therefore immutably fix and ratify its various stipulations. Previous to this indeed, his intended heirs may be al­lowed to enjoy to any extent the benefits of his estate. But not until the will is ratified by his death, can they claim a legal right to the inheritance as their own. And so it was with respect to the eternal inheritance. “After Abraham had patiently endured, he obtained the promise.” (Hebrews 6:15.) That is, immediately after his death he was received into the enjoyment of the promised rest, as one of God’s elect, and henceforth he was allowed to partake of the benefits of the inheritance so far as he was capable of enjoying them. (Hebrews 11:10 Hebrews 11:16.) And he also doubtless looked forward to the time when he and his children would be constituted the rightful owners of all things (Romans 4:13; 1 Corinthians 3:21-23), not excepting the redeemed and renovated earth. See notes onHebrews 2:5-9. But it was not until the New Covenant was inaugurated by the death of Christ and ratified by his blood, that any one could claim, as we now claim, an absolute right to the eternal inheritance.

I see no reason for the protracted controversy that critics have kept up with respect to the meaning of the word diatheke in the sixteenth and seventeenth verses. It is quite evident that the dia- themenos of these verses is the maker of the diatheke, and that his death must of necessity take place before the diatheke can have any legal force. This is not true in the case of a covenant, but only in the case of a will or testament. And hence, beyond all doubt, the word diatheke in these verses means a will or testament. But on the other hand, it is equally obvious that this word cannot in this sense be literally applied to any of God’s arrangements with men, nor does our author so intend to apply it. He refers to the well- known law of a will as an analogous case, merely for the purpose of illustrating his point, and of so impressing more deeply on the mind of his readers the necessity of Christ’s death, before God could consistently bestow on the heirs of the promise a right in fee-simple to the eternal inheritance. The word diathemenos means both a covenanter and a testator, and the word diatheke means in like manner both a covenant and a testament. And hence it was perfectly natural and legitimate that our author should, in this in­stance, pass from the first meaning of diatheke to the second, with­out however intending to apply the word to any of God’s arrange­ments in a sense which would be altogether inapposite.

Hebrews 9:18 ---Whereupon neither was the first testament dedicated without blood.—Or more literally, Wherefore neither was the first covenant inaugurated without blood. The sixteenth and sev­enteenth verses are but an illustration of the fundamental principle submitted in the fifteenth, viz., that the death of Christ was neces­sary in order to redemption from the sins committed under the Old Covenant, and also to the rightful inauguration of the New Cove­nant, so that all the redeemed might have a legal right to the eter­nal inheritance. This thought the Apostle now proceeds to illus­trate still further by referring to the way in which the Old Cove­nant was inaugurated. Since therefore it is thus and so in the case of a will, it is also analogically true of all the diathekai of God; they, too, must be inaugurated and ratified by means of death and the sprinkling of blood. And hence even the Old Covenant, which was but a type of the New, was not inaugurated without blood.

Hebrews 9:19 ---For when Moses had spoken, etc.—There is reference here to the solemn transactions that are recorded in Exodus 24:1-8. When Moses had received from God the laws and ordinances re­corded in Exodus 20-23, he recited them to the people, and they all answered with one voice and said, “All the words which the Lord hath said we will do.” After this; he wrote all the words and commandments of the Lord in a book; and when he had again re­cited them to the people, and had received their second response, he then proceeded, as our author says, to ratify the covenant, by taking “the blood of calves and of goats, with water, and scarlet wool, and hyssop,” with which he “sprinkled both the book and all the people.” The account of these transactions, as given by both Moses and Paul, is very brief, each of them writing under the in­fluence of plenary inspiration, like Matthew, Mark, Luke, and John, selected only such particulars as best served to accomplish his purpose. Moses makes no mention of the blood of goats, nor of the water, and scarlet wool, and hyssop, which were used on the occasion, nor does he speak of the sprinkling of the book of the covenant. And Paul, on the other hand, says nothing about build­ing the altar and the twelve pillars, nor does he specify the particu­lar kinds of offerings which were offered by the young men at the bidding of Moses. Like the Gospel narratives, however, these ac­counts are both true so far as they go, for on no fair principle of interpretation can mere omissions be construed as inconsistencies or discrepancies. The hyssop and scarlet wool were used on other occasions for the sprinkling of blood and water. See Exodus 12:22; Leviticus 14:4-7; Numbers 19:18-19, etc. Usually the bunch of hyssop was fastened to a stick of cedar wood, by means of a scarlet band, and then wrapped round with scarlet wool for the purpose of ab­sorbing the blood and the water that were to be sprinkled.

Hebrews 9:20 ---Saying, This is the blood of the testament—That is, This is^the blood by means of which the covenant is ratified, and you yourselves purified and consecrated to God, as his peculiar people. This shows that without the shedding and sprinkling of blood, the people could not be received into covenant relation with God: nay more, that without this blood, the covenant itself could have no va­lidity.

Hebrews 9:20 ---Which God hath enjoined unto you.—The use of the word en­joined (eneteilato) shows very clearly that the Sinaitic Covenant was not a mere compact or agreement (suntheke), as made be­tween equals. On the contrary, it was a solemn arrangement (dia- theke) proposed by God himself to the people for their acceptance; and which when accepted unconditionally on their part, had to be ratified with blood.

Hebrews 9:21 ---Moreover he sprinkled with blood both the tabernacle, etc.—This cannot have reference to the occasion spoken of in Exodus 24:1-8; for the Tabernacle was not then constructed. But the Apostle must refer here to the consecration of the Tabernacle ac­cording to the directions given in Exodus 40:9-11. True indeed there is no explicit mention made in these about the sprinkling of blood. God simply says to Moses, “Thou shalt take the anointing oil, and anoint the Tabernacle and all that is therein, and thou shalt hallow it and all the vessels thereof; and it shall be holy. And thou shalt anoint the altar of burnt-offerings and all its vessels, and sanctify the altar; and it shall be an altar most holy. And thou shalt anoint the laver and its foot, and sanctify it.” In all this, there is nothing said about the sprinkling of blood on either the Tabernacle or its furniture. But neither is there anything said in the following verses (12-16) of the same chapter, about sprinkling blood on Aaron and his sons: and yet we know from Leviticus 8:30, that blood, as well as oil, was sprinkled on the Priests at the time of their con­secration. The mere silence of Moses is therefore no evidence that the Tabernacle and all the vessels of the ministry were not purified with blood, as well as anointed with oil. We all believe on the tes­timony of Paul (Acts 20:35), that Christ said on one occasion, “It is more blessed to give than to receive”; though this saying is not recorded in any of the Gospel narratives. And just so we rea­son in the case under consideration. The statement of Paul is quite sufficient on this point, without further evidence; though it is worthy of notice that the testimony of Josephus is to the same ef­fect as that of Paul. Speaking of the consecration of the Priests he says, “And when Moses had sprinkled Aaron’s vestments, himself, and his sons, with the blood of the beasts that were slain, and had purified them with spring water and ointment, they became God’s Priests. After this manner did he consecrate them and their gar­ments for seven days together. The same did he to the Tabernacle and the vessels thereto belonging,—both with oil first incensed, as I said, and with blood of bulls and rams slain day by day, one, according to its kind.” (Ant. iii. 8, 6.) From this statement of Jo, as well as from the narrative of Moses (Ex. 40: 9-16), it seems most likely that the consecration of the Tabernacle and that of the Priest took place at the same time.

Hebrews 9:22 ---And almost all things are by the law purged with blood: —That is, the Law required that almost everything defiled in any way, should be purified by means of blood. In some cases, indeed, purification was made by means of water (Leviticus 16:26 Leviticus 16:28; Numbers 31:24) ; and in others, by fire and water (Numbers 31:22-23) ; but the exceptions to the general rule of purification by blood, were but few.

Hebrews 9:22 ---And without the shedding of blood is no remission.—To this law, there was no exception. Every sin required an atonement; and no atonement could be made without blood. The only appar­ent exception given in the Law is in the case of one who was too poor to bring “two turtle-doves or two young pigeons for a sin- offering.” (Leviticus 5:11-13.) In that event, he was required to bring to the Priest the tenth part of a ephah (about seven pints) of fine flour, without oil or frankincense, a handful of which, the Priest was to burn as a memorial upon the altar. But that even in this case, the sin of the poor man was not forgiven without the shed­ding of blood, seems evident from what follows in the next verse of the same chapter, where it is said, “And the priest shall make an atonement for him for the sin which he hath sinned, and it shall be forgiven him.” This atonement, it seems, could not be made with­out blood; for God says (Leviticus 17:11), “I have given it [the blood] to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” This law was regarded by the Jews as universal in its application: for in the Talmud it is said, “There is no atonement except in blood” (Yoma 5¹). It is most likely therefore that in this case, the Priest was required to make an atonement for the sin of the poor man, at the public expense. The memorial was made with flour; but the atonement with blood.

Hebrews 9:23 ---It was therefore necessary, etc.—Without these sacrifices required by the Law, the Tabernacle and all its furniture would have been unclean; and the Priests themselves would have been unclean; so that no acceptable service could have been rendered to God in either the court or the Tabernacle. Nay more, without these sacrifices, the book of the covenant would have been unclean, and the covenant itself would never have been ratified. The very existence of the Theocracy depended, therefore, on the shedding and sprinkling of blood, without which the whole nation of Israel would have been cast off as an unclean thing.

Hebrews 9:23 ---But the heavenly things themselves with better sacrifices than these;—This profoundly significant phrase naturally sug­gests to our minds the following queries: (1) What are the “better sacrifices” with which the heavenly things are cleansed? (2) What are the heavenly things that are cleansed by means of these sacrifices? And (3) what is meant by the sacrificial cleansing of these heavenly things?

(1) By the better sacrifices is evidently meant the sacrifice of Christ himself. The plural is put for the singular by synecdoche, because of the plurality of the Levitical sacrifices which are spoken of in the same verse. See a similar case in Luke 16:9.

(2) “The heavenly things” include all the antitypes of the Jew­ish Tabernacle, etc. The Holy Place had to be cleansed with the blood of bulls and goats, and so also had the Most Holy Place. (Leviticus 16:11-20; Hebrews 9:21.) But the former was a type of the Church, as God’s dwelling-place on Earth; and the latter was a type of Heaven itself where God ever dwells with the spirits of the just made perfect. See notes on Hebrews 8:2, and also on Hebrews 9:11-12. It is evident therefore that in the “heavenly things” are included both the Church on earth and the Church of the redeemed in Heaven. For as our author says, Christ has not entered into holy places made with hands, counterparts of the true, but into Heaven itself, now to be manifested in the presence of God in our behalf.

(3) The third query is confessedly one of great difficulty: and it may perhaps be entirely above our present very limited attain­ments in the knowledge of Divine things. That the Church on Earth with all that pertains to it, needs the cleansing influence of the blood of Christ in order to make it a fit temple for the Holy Spirit, and to qualify its members severally for a place in the upper Sanctuary, is obvious enough. On this point, therefore, discussion is wholly unnecessary. But why should Heaven itself, or anything belonging to it, need to be cleansed by the atoning blood of the Lord Jesus? In reply to this question it is alleged (1) that the necessity arises from the sin of those angels who kept not their first estate, but who in consequence of their rebellion were cast down to Tartarus. (2 Peter 2:4; Judges 1:6.) But angels are not em­braced in our premises; and must not therefore be forced into our conclusions. See note on 2: 16. (2) It is supposed that “in con­sequence of the presence of sin in us, the Holy of holies in the heavenly world could not be reopened for our approach, until it was itself anointed with the blood of atonement” (Stier).

In the verb purified (katharisesthai), says Bloomfield, “there is a meton­ymy, such as we often find when things partly similar and partly dissimilar are compared. For by the legal purifications, an en­trance was afforded to the Sanctuary; so, by taking the effect as standing for the cause, Heaven is said to be purified or consecrated by the service of Christ, instead of saying that an entrance by it is given to that Heaven. So Rosenmuller and others. This is plau­sible ; but to my mind it is not altogether satisfactory. It looks too much like making the substance conform to the shadow, rather than the shadow to the substance.

Nothing short of a real purifi­cation of “the heavenly things” will, it seems to me, fairly meet the requirements of the text. And I am therefore inclined to think that for the present, at least, this is for us rather a matter of faith than of philosophy. When we can fully comprehend and explain how much more holy God is than any of the holy angels (Revelation 15:4), and how it is that the very heavens are not clean in his sight (Job 15:15), we may then perhaps understand more clearly than we do now, how it is that “the heavenly things,” embracing even the city of the living God, the heavenly Jerusalem, should need to be purified with the atoning blood of the Lord Jesus. The fact it­self seems to be clearly revealed in our text; but the reason of it is not so obvious. Can it be owing to the fact, that many of the saints were admitted into Heaven in anticipation of the death of Christ, and that though justified by faith, through the grace and forbearance of God, they nevertheless required the purifying appli­cation of the blood of Christ when shed, in order to make them absolutely holy. See notes on Hebrews 9:15.

Hebrews 9:24 ---For Christ is not entered, etc.—In this verse the Apostle brings to a close the argument begun in the fifteenth, showing the necessity of Christ’s death in order that the called might have an absolute right to the eternal inheritance. The services of the “wordly sanctuary” required the blood of bulls and of goats, with­out which the high priest could not enter the Holy of holies to intercede for the people. But now the sphere and object of Christ’s ministry require better sacrifices than these. “For Christ,” as our author says, “did not enter into holy places made with hands, mere counterparts of the true, but into heaven itself, now to be mani­fested in the presence of God in our behalf.” And hence the neces­sity that he should have to offer a sacrifice sufficient to meet, to the fullest extent, all that is required by infinite Justice.

By the “holy places” (hagia) of our text are meant such as those into which the Jewish high priest entered in performing the services of the ancient Tabernacle. The word rendered figures (antitupa) means properly copies taken from a given pattern (tupos) ; such as counterfeit bills, etc. According to Scripture usage, the original heavenly realities are properly called archetypes (archetupa) ; the patterns shown to Moses in the Mount, the types (tupos) ; and the counterparts of these constructed by Moses, anti­types (antitupa). But in our modern usage we are wont to call the last of these types; and to apply both the names archetypes and antitypes to the original heavenly realities which the types were made to represent. The verb appear (emphanisthenai) is used in a forensic sense to denote that Christ is now manifested in the pres­ence of God as our Advocate. “The whole comparison,” says Prof. Stuart, “is taken from the custom of the Jewish high priest, who when he entered the most Holy Place was said to appear be­fore God or to draw near to God, because the presence of God was manifested over the Mercy Seat in the Holy of holies; and God was represented, and was conceived of by the Jews as sitting en­throned upon the Mercy Seat. Now as the high priest appeared before God in the Jewish Temple and offered the blood of beasts for expiation on the great Day of Atonement in behalf of the Jew­ish nation, so Christ in the heavenly Temple enters the most Holy Place with his own blood to procure pardon (aionon lutrosin) for us.”

Commentary on Hebrews 9:15-24 by Donald E. Boatman

Hebrews 9:15 --And for this cause

It means “on account of this” (blood). It may also be translated, “therefore”, or “wherefore”.

Hebrews 9:15 --He is the mediator

Jesus is the Mediator for man. Note that he does not call Him “testament”.

No need for any other is felt if we know Christ in His purity.

Hebrews 9:15 --new covenant

“Testament” is also used for “covenant”, “Covenant” is better, It is the new contract between God and man. The word means both “covenant” and “testament” F.N. of American Standard Bible.

Milligan: It means covenant, McKnight: If it is testament, who died for it to be in force?

Hebrews 9:15 --that a death having taken place for the redemption of the transgressions

That by means of death all men could have forgiveness. Hebrews 10:4 says that the blood of bulls and goats could not take away sin.

a. We would ask then, “Are the Jews who were faithful in their sacrifices lost?”

b. This verse surely answers the question, saying that those under the first covenant are taken care of by the sacrifice of Jesus.

Hebrews 9:15 --that were under the first covenant

Does this mean all the dead Jews, or does it mean simply those who were living under the first covenant? Milligan: “The death of Christ was necessary in order to accomplish the redemption of the transgressions which were committed under the old covenant during the Jewish age.” p. 257. The exception Milligan states would be those who were justified by faith—Abraham, Isaac, Jacob. Romans 4:23, James 2:21-23. Where did these men go? Milligan, 251:

a. If not immediately to heaven, at least to a place and state of high spiritual enjoyment.

1. Exodus 3:6.

2. Daniel 12:13.

3. Luke 10:23-24.

b. This is what Paul refers to in Romans 3:25-26.

Hebrews 9:15 --they that have been called

Milligan: The blood was a necessity before the called of any age could have an absolute right to the free and full enjoyment of the eternal inheritance. This is not merely a promised land calling, but for eternal life for all the called of all generations.

Blood of bulls and goats Christ

Adam—X……………………	X……………………	X—Eternity
Hebrews 10:4	Blood

Hebrews 9:15 --may receive the promise of the eternal inheritance

This is not a physical land inheritance, but an eternal one in the presence of God.

a. 1 Peter 1:4 : “An inheritance incorruptible, undefiled that fadeth not away reserved in heaven for you”.

b. Jesus said: “Lay up for yourselves treasures in heaven.” Our inheritance is with Christ as a joint heir. Romans 8:17.

Hebrews 9:16 --for where a testament is

Newell says to translate the word “testament” is confusing and incorrect.

a. A covenant has a mediator but not a testament, he says.

b. A testament has someone to execute it; so Newell is strained here.

Milligan: The word means both covenant and testament, and here he uses the second meaning. Calvin: The Greek means both. p. 208.

Heb 9;16--there must of necessity

Death is necessary to the culmination of a testament. Inheritance follows the death of the testator.

Hebrews 9:16 --be the death of him that made it

The testament, or will, goes into effect after the death of the testator. As long as the testator lives, he can change that will, but death fixes its points.

Hebrews 9:17 --for a testament is of force, where there hath been a death: for it doth never avail while he that made it liveth

Legal language is used here. The testament is generally kept in a safety deposit box until the death of the testator. A division of the inheritance follows the death of the testator.

Hebrews 9:18 --wherefore even the first covenant hath not been dedicated without blood

God has always emphasized sacrifice.

a. Their sacrifices were to keep alive the knowledge of the fact of sin and the need of forgiveness.

b. We have baptism, and the Lord’s Supper, to remind us today, See Exodus 24:4-8 for the dedication.

Hebrews 9:19 --for when every commandment had been spoken

This refers to Exodus 24:4-8, When they were recited the people said, “This we will do,” He then wrote them and reread them, Hebrews 9:7, The people responded again, Then they were ratified by the blood.

Hebrews 9:19 --He took the blood of calves and goats with water

The blood was put in basins and mingled with water to keep it from coagulating. He then took hyssop bound together with hyssop and dipped this in the basin and sprinkled it upon the people nearest him.

a. They represented all the people.

b. It was impossible to have blood enough for all.

Milligan says Moses doesn’t mention all the details. Paul adds here that the water, blood of bulls and goats, scarlet wool, hyssop, sprinkling of the book of the covenant were part of the ceremony.

Hebrews 9:19 --and scarlet wool

The wool was to help absorb the water and blood. It was scarlet, no doubt, for symbolism.

Hebrews 9:19 --and hyssop

Occasions for the use of it are found in Exodus 12:22; Leviticus 14:4-7; Numbers 19:18-19. Usually the bunch of hyssop was fastened to a stick of cedar wood by means of a scarlet band and then wrapped round with scarlet wool for the purpose of absorbing the blood and water that were to be sprinkled. (Milligan, p. 260.)

Hebrews 9:19 --and sprinkled both the book itself and all the people

Upon the book—why?

a. To show that it was ratified by blood.

b. The book was then sanctified for their obedience.

The people were sanctified to obey the words of the book.

Hebrews 9:20 --saying, (Exodus 24:8) This is the blood of the covenant which God commanded to you-ward

This is the blood by which the covenant is ratified. This was not a covenant of equals, but words sanctified from one who had the right to command.

Hebrews 9:21 --moreover the tabernacle and all the vessels of the ministry be sprinkled in like manner with the blood

This is not the same occasion as in Exodus 24:1-8 referred to, but later when it was constructed. The tabernacle was not constructed in Exodus 24:1-8 so it must refer to Exodus 40:9-11.

Hebrews 9:22 --and according to the law I may almost say all things are cleansed with blood

“Almost”: the law required that almost everything defiled should be purified by blood. In some cases it was done with water:

a. Leviticus 16:26-28.

b. Numbers 31:24.

Sometimes it was done by fire and water:

a. Numbers 31:22-23.

Hebrews 9:22 --and apart from the shedding of blood there is no remission

Blood is spoken of as being essential to atonement.

a. Leviticus 17:11 : “I have given it (the blood) to you upon the altar to make atonement for your souls, for it is the blood that maketh atonement for the soul.”

The poorest people who could not afford a sacrifice no doubt had theirs made by public expense. (Milligan, p. 261.)

a. Leviticus 5:11-13 : Those too poor to bring two turtledoves or two young pigeons for a sin offering were to bring seven pints of an ephah of fine flour, without oil or frankincense, a handful of which the priest was to burn as a memorial upon the altar.

b. Note, however, Hebrews 9:13. The priest made atonement for him, which was very likely a blood sacrifice at public expense.

c. The memorial was made with flour, but the atonement was with blood.

Hebrews 9:23 --It was necessary therefore

The necessity is found only in the type. If the old is to picture the new, then cleansing is necessary.

Hebrews 9:23 --that the copies of the things in the heavens

Perhaps the church is referred to. It was bought with blood. Acts 20:28 : “. . . feed the church of the Lord which He purchased with His own blood”.

a. If the church is not meant here, then heaven is, and heaven then is cleansed.

b. If the tabernacle is a picture of the church, then the church may be referred to.

The heavenly pattern was to be cleansed in a different way than the old.

Milligan: “Copy” is also translated “pattern”.

Hebrews 9:23 --should be cleansed with these

McKnight says this refers to the cleansing of the tabernacle.

a. See Leviticus 16:16-18 where atonement is made for the Holy Place.

b. This made it ceremonially prepared for the worship services. The copies, or pattern, were made ceremonially clean to picture a pure church and a pure heaven.

Hebrews 9:23 --but the heavenly things themselves with better sacrifices than these

Milligan says perhaps because of the sins of angels, Heaven itself must be cleansed.

“Heavenly things” do not necessarily have to be in heaven. Milligan: The “heavenly things” refers to both the church on earth and heaven itself. The church is a heavenly thing, the kingdom of heaven, so why believe he is talking about heaven itself?

Why would heaven need to be cleansed?

a. Milligan says: “Take this as a matter of faith”, for we cannot give a satisfying answer.

Hebrews 9:24 --For Christ entered not into a holy place made with hands, like in pattern to the true, but into heaven itself now to appear before the face of God for us

Does heaven have a tabernacle?

a. Yes, according to Revelation 11:19.

So Hebrews 9:23 may refer to heaven.

Is heaven in need of cleansing?

a. We would first answer no, for God does not dwell where sin is.

b. Our answer is to be qualified, however. See Job 15:15; Job 25:5.

The important part of the verse for us is expressed in “now to appear before the face of God for us.”

a. The cleansing of heaven may not be clear, but this surely is.

b. Christ is before God for us.

Study Questions

1594. What is meant by “for this cause”?

1595. What is the work of a mediator?

1596. Is there room for Christ’s mother here in forgiving sin?

1597. What kind of a covenant does Jesus serve?

1598. Is God obligated to keep His part of the covenant if man fails to keep his?

1599. Does the blood of Christ act backwards as well as forwards?

1600. For whom was Christ’s blood shed?

1601. Can we say then that the Jews under the old covenant are saved?

1602. Were all saved by the blood of Christ?

1603. Who was excepted, according to Milligan?

1604. Compare Romans 4:3-4 and James 2:21-23 for his proof texts.

1605. Does Romans 3:25-26 teach that Christ’s blood was retroactive?

1606. What is meant by “passing over” in Romans 3:25? Does it mean rolled forward?

1607. What does the calling refer to here?

1608. Is it the Hebrew promised land or eternal life?

1609. How is the inheritance described?

1610. How does 1 Peter 1:4 describe it?

1611. With whom is our inheritance? Romans 8:17.

1612. What is meant by “testament”?

1613. Is it as good a word as covenant?

1614. What are the differences between “testament” and “covenant”?

1615. What is necessary for the fulfillment of a testament?

1616. When do we inherit from a testament?

1617. Whose death is necessary?

1618. Does death fix the terms with finality?

1619. Is it logical to say that Jesus was the dead Testator of the New Testament?

1620. What kind of language is used here in regard to the testament.

1621. Then do we have the right to be legalistic in our preaching?

1622. What is necessary to set a will in force?

1623. How was the first covenant dedicated?

1624. Why did God require the constant sacrifices?

1625. What do we have today to remind us of sin?

1626. What commandments are referred to here? Cf. Exodus 24:4-8.

1627. Did the people approve?

1628. Where is this occasion discussed in the Old Testament?

1629. Why was water mixed with the blood?

1630. Why was wool used?

1631. Why was it scarlet wool?

1632. What is hyssop?

1633. How was it used?

1634. Why was the book sprinkled?

1635. Why were the people sprinkled?

1636. Is this a covenant between equals?

1637. Have we the right to question the one who has the right to command?

1638. What is the significance of the tabernacle and vessels being sanctified by bipod? Was it done frequently? Cf. Exodus 24:1-8; Exodus 40:9-11.

1639. Is the church sprinkled with blood? Cf. Ephesians 5:25-26.

1640. Is the author in doubt when he says, “I may almost say”?

1641. What does he mean by “almost”?

1642. Do you think that you can express a better translation of this verse?

1643. What things were not purified by blood?

1644. What other element was used? Cf. Leviticus 16:26-28; Numbers 31:24.

1645. What other cleanser was used? Cf. Numbers 31:22-23.

1646. What was the purpose of blood being shed, as expressed in this verse? Cf. Leviticus 17:11.

1647. How could sin be atoned if one could not afford a blood sacrifice? Cf. Leviticus 5:11-13.

1648. What is meant by “memorial”?

1649. Did the priest offer blood for the poor people?

1650. If so, how were these offerings financed?

1652. What was necessary as expressed in Hebrews 9:23?

1653. What is meant by “copies of the things in the heavens”?

1654. Is “copies” referring to sacrifice or tabernacle or both?

1655. Was the tabernacle a copy of something in heaven?

1656. Was heaven cleansed? If so, how?

1657. Could it mean that He simply entered heaven with His blood?

1658. What is referred to by the word “these”?

1659. If the tabernacle was a type of the church, and it was cleansed, what should we expect of the church?

1660. Do you know of any “dirty” churches?

1661. What will cleanse the church?

1662. Does heaven have to be cleansed? Cf. Job 15:15 and Job 25:5.

1663. Does “heavenly” refer to a place or a kind of things?

1664. If the church and the kingdom of God are the same, could it be considered the “heavenly things” referred to?

1665. If heaven had to be cleansed, how could it have been cleansed by Christ’s blood when it was shed on earth?

1666. This verse teaches that Christ entered a holy place. Does heaven have a tabernacle? Cf. Revelation 11:19.

1667. What is meant by “appear before the face of God”?

1668. Why is He before the face of God?

1669. How may we harmonize this with other passages where Christ is seated at the right hand of God?

1670. How often does Christ offer Himself?

1671. How often does Christ enter the Holy Place?

Verses 25-28

Heb 9:25-28

FURTHER ILLUSTRATIONS OF THE

GREAT IMPORTANT DIFFERENCES

BETWEEN THE LEVITICAL SERVICES

AND THOSE THAT ARE PERFORMED BY

CHRIST AS THE HIGH PRIEST OF OUR

CONFESSION

Hebrews 9:25-28

Hebrews 9:25 ---Nor yet that he should offer himself often,—In the preceding paragraph our author has forcibly proved and illustrated the necessity of Christ’s death as the only ground of redemption from sin. In doing this he reasons mainly from the analogies of the Old and New Covenant. Under the Old Covenant there was no remission of sins without blood; and so he argues there can be none under the New Covenant. But between these two institu­tions there are also many important points of contrast as well as of similarity, one of which the Apostle has already stated in the twenty- fourth verse; viz.: that Christ has not entered into the sanctuary made with hands like that into which Aaron and his successors en­tered ; on the contrary, he has gone into heaven itself, henceforth to appear in the presence of God for us. In the twenty-fifth verse he goes on to state another point of difference between the work of Christ and that of the Levitical high priests. These had to offer the same sacrifices year by year, but not so with Christ.

Hebrews 9:26 ---For then must he often have suffered, etc.—Every offering of himself in heaven would of course imply an antecedent sacri­ficial death on earth. If, then, an annual offering were necessary, an annual sacrificial death would also be necessary. But in that event he must have often suffered since the foundation of the world (apo kataboles kosmou) ; that is, since the epoch of the Adamic renovation. But this he has not done. He has suffered but one death, and has, therefore, made but one offering.

Hebrews 9:26 ---But now once in the end of the world, etc.—Or more liter­ally: But now once in the end of the ages (epi suntcleia ton aio- non), he has been manifested for the putting away of sin by the sacrifice of himself: thus demonstrating that the one offering of himself is sufficient to meet all the requirements of the case; and that it is not, therefore, necessary to repeat the offering as the high priests were required to do under the Old Economy. The one of­fering of Christ, therefore, reaches back in its meritorious effects to the fall of man and forward to the end of time.

Another point of contrast made here by the Apostle consists in this, that the high priest under the Law went into the Holy of Ho­lies with alien blood (en haimati allotrioi) ; that is, invested, as it were, with the blood of a young bullock and a goat; but Christ went into heaven invested with his own blood, by means of which he has paid the immense debt that was due to Divine Justice, and so obtained eternal redemption for all who love and obey him.

Hebrews 9:27 ---And as it is appointed unto men once to die,—The Apos­tle still keeps up the contrast between Christ and the Jewish high priest. The latter, as we have seen, went once a year with the blood of an innocent victim into the Holy of Holies, and there having made an offering for himself and for the sins of the peo­ple, he came out of the sanctuary still defiled by sin; and he had, therefore, to repeat the same offerings year by year continually. But not so with Christ. His case, on the contrary, rather resem­bles, in some respects, the lot of all men. They are all by the Di­vine sentence (Genesis 3:19) appointed to die once.

Hebrews 9:27 ---But after this the judgment: or, rather, “But after this, judg­ment” (krisis without the article). The Apostle seems to refer here more particularly to the judgment which is virtually pro­nounced on every man immediately after death than to the general judgment which will take place at the close of Christ’s mediatorial reign, though both of these may be included in his remark. But as every one goes to his own proper place after death (Daniel 12:13; Luke 16:22-23; Acts 1:25; 2 Corinthians 5:1 2 Corinthians 5:8, etc.), it follows, of course, that the true character of every individual is determined on his exit from this world; and that his destiny is then also virtually determined. And just so it was in the case of Christ, as our au­thor now proceeds to show.

Hebrews 9:28 ---So Christ [also] was once offered to bear the sins of many;—That is, he died once under the fearful load of human guilt, for Jehovah laid on him the iniquities of us all. (Isaiah 53:4-6.) But no sooner did he die than he was justified. The unrighteous decision of Pilate and the Jewish Sanhedrin was immediately reversed in the Supreme Court of the universe. God himself then acknowl­edged him as his Son, raised his body from the dead, and set him at his own right hand in the heavenly realms, angels, and authori­ties, and powers being made subject to him. (Ephesians 1:20-22; 1 Peter 3:22, etc.)

Hebrews 9:28 ---And unto them that look for him, etc.—This refers to the sec­ond personal advent of Christ, when he shall come out of the Holy of Holies, as did the High Priest under the Law, to bless those who are anxiously waiting for his appearing. But he will not then come like the High Priest still laden with sin. Once, indeed, he bore the iniquity of us all; and so very great was the burden of our guilt as we have seen (notes Hebrews 5:7), that it even crushed the blood from his veins, and finally ruptured his heart. But the blood which then flowed from his heart, under the tremendous pressure of human guilt, has washed away from him, as well as from us, all our iniquities, so that when he comes the second time there will not be a trace of sin about his person. But robed in the habiliments of righteousness, he will come in power and glory to redeem his saints, and to take vengeance on them who know not God, and who obey not the Gospel. Then we too will “be made the righ­teousness of God in him.” (2 Corinthians 5:21.)

Commentary on Hebrews 9:25-28 by Donald E. Boatman

Hebrews 9:25 --nor yet that He should offer Himself often, as the high priest entereth into the holy place year by year with blood not of his own

Christ’s one sacrifice is contrasted with old covenant “often.” Christ entered once with His own blood. That one time is sufficient.

Hebrews 9:26 --else must He often have suffered

The sacrifice of Jesus is necessary for atonement, but it comes in the midst of the generations of man. A constant sacrifice of Jesus is not needful when one brings absolute forgiveness

Hebrews 9:26 --since the foundation of the world.

He was the Lamb. Revelation 13:8. His blood is still considered as in the act of being continually poured out.

Hebrews 9:26 --but now once at the end of the ages

The conclusion of the Jewish dispensation is referred to. At the end of an age is sufficient, as much so as if it had taken place before or during the age. Some understand this to be future.

Hebrews 9:26 --hath He been manifested to put away sin

Clarke says he was manifested to abolish sin offerings. This ended the Mosaic laws. The sin offering ceased, as foretold by Daniel 9:24. Others” opinion:

a. It refers to the putting away of the guilt, power, and being of sins from the souls of believers.

b. Of course, sin offerings are ended, but to put away sin was the real purpose.

Hebrews 9:26 --by the sacrifice of Himself

No blood of animals is involved here. God gave, but Christ came to offer Himself. Compare Hebrews 2:14 for the importance of this verse.

Hebrews 9:27 --it is appointed unto man once to die

All are under the decree, “Dust thou are and unto dust shalt thou return.” Genesis 3:19. Death and judgment are the appointments which the ungodly ought to dread.

a. There are exceptions to the sentence of death: Enoch, Elijah, those persons who are alive at His coming. See 1 Thessalonians 4:13-18.

Man makes the second-death appointment by his choice to live in sin.

Hebrews 9:27 --and after this Cometh judgment

It is death once and judgment once, no second chance and no transmigration of the soul. No purgatory is alluded to here.

a. A person’s true character has been revealed while on this earth, and nothing can be done to change it after death.

b. The rich man found out that nothing could be done, for a gulf is fixed.

Judgment discussed: John 5:28-29; Revelation 20:11-15.

Hebrews 9:28 --so Christ also, having been once offered to bear the sins of many

Isaiah 53:4-6 : “Jehovah hath laid on Him the iniquity of us all.”

Our sin is borne by the Christ.

a. This gives us peace.

b. This gives us remission of sins.

Hebrews 9:28 --shall appear a second time

He shall come out of the Holy of Holies

a. 1 Thessalonians 4:16.

b. Acts 1:11.

Christ’s appearance this time will be that of a victor, and not a slain lamb.

Hebrews 9:28 --apart from sin

He will not come then bearing the sins of the people. He will come as Saviour and Judge. All men shall then see. He is the Way, Truth, and Life.

Hebrews 9:28 --to them that wait for Him

This is one difference between the godly and the unsaved.

a. 1 Thessalonians 1:9 : “How ye turned unto God from idols to serve a living and true God.”

b. 1 Thessalonians 1:10 : “And to wait for His Son from heaven, Whom He raised from the dead, even Jesus, Who delivereth us from the wrath to come.”

“Them that wait”—For what do we wait?

a. 2 Peter 3:13 : “We look for new heavens and a new earth.”

Hebrews 9:28 --unto salvation

a. 2 Timothy 4:8 : “Unto all them that love His appearing.”

b. 2 Peter 3:17.

This will be the final experience of the Christian, We talked about being saved now, but at His coming, salvation will be ours, The experience of the reward is referred to here.

Special Study On Hebrews 9:27

Judgment: Krisis

Often in the New Testament the word “judgment” ethically means:

(1) To decide, give a verdict, declare an opinion: Krino. Luke 11:42; Acts 15:19.

(2) To investigate, scrutinize, Anakrino: 1 Corinthians 2:15; 1 Corinthians 4:3.

(3) To discriminate, distinguish: Diakrino. 1 Corinthians 11:31; 1 Corinthians 14:29.

Since God’s judgments are declarations of His divine justice with His own condemnations, justice, condemnation, and judgment sometimes are all the same, Cf. Romans 5:16.

In John 5:29 we read of the resurrection of judgment, which is also translated “damnation.” The last judgment may be thought of as an act when God interposes into human history directly to bring this present course of the world to an end, and determines the eternal fate of human beings and places them in surroundings which fit their spiritual condition.

We have a different idea in Romans 14:10 and 2 Corinthians 5:10, where we are told that we must appear before the judgment seat (bema) of Christ. In Hebrews 10:30 we read that God will “judge” His people—the word is Krino—meaning to give a verdict. He will do the same for the adulterers, according to Hebrews 13:4.

The word krisis, translated “judgment”, is often used in the Word of God.

Matthew uses the word often in speaking of judgment, such as, “the men of Ninevah will rise up in the day of judgment;” “the queen of the south rising up in judgment.” Matthew 12:41-42. The same word is used in Hebrews 9:27, “. . . once to die, and after this cometh judgment.” Also Hebrews 10:27. 1 John 4:17 speaks of having boldness in the day of judgment.

In 1 Peter 4:17, we read that judgment must begin at the house of God. The word is Krima. It is the same word as in Matthew 7:2, “With what judgment ye judge, ye shall be judged.” In 1 Corinthians 4:4, Paul says, “He that judgeth me is the Lord.”—Anakrino.

This verse, Hebrews 9:27, does not leave room for transmigration of the soul, purgatory, or repentance.

When the body returns to dust and man has his appointment, his death sentence or his commendation is fixed.

Study Questions

1672. What is meant by “blood not of His own”?

1673. Why did other priests have to offer blood often?

1674. Why does Jesus not need other blood?

1675. What is meant by “Since the foundation of the world”? Cf. Matthew 13:35; Matthew 25:34; Revelation 13:8.

1676. Compare Revelation 13:8 in various translations.

1677. Can it be true that Jesus was slain “from the foundation of the world”?

1678. What is meant by “end of the ages”?

1679. Discuss the word “manifested”.

1680. What is meant by “put away sin”?

1681. How did Jesus put sin away?

1682. What appointment is referred to?

1683. Does this mean that a date is set for us?

1684. Name some who escaped that appointment.

1685. Will others escape it? Cf. 1 Thessalonians 4:13-18.

1686. How soon comes judgment after death?

1687. Is there room for purgatory?

1688. Can anything be done according to the story of the rich man and Lazarus?

1689. What is meant by judgment?

1690. Compare John 5:28-29 and Revelation 20:11-15.

1691. Is the Christian judged? Cf. Romans 14:10; 2 Corinthians 5:10; Hebrews 10:30.

1692. Does the next verse read as though we are judged?

1693. Discuss the expression, “bear the sins.”

1694. Discuss this subject in comparison to Isaiah 53:4-6.

1695. What is meant by “appear a second time”?

1696. How will He appear in relationship to sin next time?

1697. To whom will He appear?

1698. What is meant by “wait for Him”?

1699. Is waiting the kind of thing some have done by selling everything, then watching for Him to come at a given time?