Chart HEBREWS 9 OUTLINE
1. Structure and furniture of tabernacle (Heb 9:1-5).
2. Services in outer and inner rooms (Heb 9:6, 7).
3. Weakness of tabernacle services (Heb 9:8-10).
4. Superiority of Christ's sacrifice (Heb 9:11-15).
a. Eternal redemption (Heb 9:12).
b. Purifies conscience (Heb 9:14).
c. Eternal inheritance (Heb 9:15).
5. Christ's death necessary (Heb 9:16-24).
a. To validate the new covenant (Heb 9:16, 17).
b. To fulfill OT sacrifices (Heb 9:18-24).
c. One offering versus many under the Law
(Heb 9:25, 26).
6. To die once then the judgment (Heb 9:27).
7. Will appear a second time for salvation (Heb 9:28).
Chapter 9 begins[ 1 ] with a brief description of the structure and furniture of OT
tabernacle. The services in the holy place and the most holy place are described.
The deficiency of the tabernacle services is pointed out. Three aspects of the
superiority of Christ's sacrifice are listed: (1) eternal redemption, (2) purification
of the conscience, and (3) the eternal inheritance. Christ's death was required to
authenticate the NT and to fulfill OT sacrifices. Christ's one offering of Himself
replaced the many animal sacrifices that were made under the Law. It is appointed
for men once to die and then the judgment. Jesus will appear a second time for
salvation (see chart HEBREWS 9 OUTLINE).
9:1 Then indeed, even the first covenant had ordinances of divine service and
the earthly sanctuary.
Then indeed, even the first covenant [now even, therefore also, then verily,
the first, a first covenant].[ 2 ] Some older versions supplied "tabernacle" whereas
several modern translators have supplied the word "covenant."
In chapter 8, the Hebrew writer gave us a prelude of the tabernacle when he
wrote of Moses being warned by God to make all things according to the pattern.
He also pointed out that Jeremiah had recorded the words of God to the effect that
the old covenant was to be replaced (Heb 8:8-12; compare Jer 31:31-34). The
first covenant was abolished at the cross (Col 2:14-16). The new covenant
continues throughout the church age (Da 2:44; Heb 12:28).
Had ordinances [indeed had, had also, regulations, its regulations].[ 3 ] The
ordinances or regulations of the old covenant consisted of various rules and laws.
In particular consideration here were those ordinances regulating the building of
the tabernacle, its furnishings and its service.
Of divine service [of service, for worship].[ 4 ] The OT regulations were of
divine origin. They were so designed that worship could be continually performed
by the Aaronic priests in "the earthly sanctuary." The first covenant pointed
toward Christ and the second covenant or the NT. Even though it was shadowy,
if done from the heart, the OT worship pleased God. It was "a figure for the time
then present" or "a similitude for the present season" (see verse 9).
And the earthly sanctuary [and a worldly, of this world, and its sanctuary,
a sanctuary, one].
9:2-5 For a tabernacle was prepared: the first part, in which was the
lampstand, the table, and the shewbread, which is called the sanctuary; 3 and
behind the second veil, the part of the tabernacle which is called the Holiest
of All, 4 which had the golden censer and the ark of the covenant overlaid on
all sides with gold, in which were the golden pot that had the manna, Aaron's
rod that budded, and the tablets of the covenant; 5 and above it were the
cherubim of glory overshadowing the mercy seat. Of these things we cannot
now speak in detail.
For a tabernacle was prepared [for there was a tabernacle prepared, for a
tabernacle was set up, for a tent was prepared, for there was a tabernacle
made].[ 5 ] For there was a tabernacle prepared, for a tabernacle was prepared, was
made, was set up, for a tent was prepared.[ 6 ] The Hebrew writer goes all the way
back to the time of Moses and the building of the original tabernacle. By "the
outer one," the writer designates the holy place or the first room of the tabernacle.
Not only was it "prepared," but "these things" (its furniture) were also "thus
prepared" (verse 6). That is, they were constructed "according to the pattern" (Ex
25:40; see note on Heb 8:5). Instructional details of the "preparation" are
recorded in Ex 25:8-40).
God said to Moses:
The "sanctuary" was the entire tabernacle. It was to be constructed "just so."
That is, it was to be made according to the pattern:
Since the tabernacle Moses built was patterned after the "true tabernacle" (Heb
8:2) and the "things in the heavens" (Heb 9:23), it was nevertheless only an
"earthly sanctuary." It was "earthly" in that it was impermanent, temporal and
transient. It was earthly in contrast to the heavenly sanctuary where Christ
ministers. It was earthly because it was made from items contributed by the
Israelites:
The first part [the first, the outer one, which was called the Holy Place].[ 9 ]
By "the first," the Holy Spirit alludes the first, or outer, room that we often call
the holy place. By "the first" some have seen an allusion to the physical body of
Jesus by way of which He entered heaven. At Calvary, He committed His spirit
into the hands of the Father (Lu 23:46). Later, He arose and ascended.
In which was the lampstand [wherein were, was, both the candlestick,
contained a lamp].[ 10 ] Instructions on how to make the lampstand are given in
Exodus 25:31-39.[ 11 ] The construction of it is described in Exodus 37:17-24.
Each of its seven lamps were trimmed every evening. Pure olive oil supplied a
continual flame from evening to morning when they were extinguished (Ex 27:20,
21; Le 24:1-4).
It was not within the scope of the Hebrew writer to give details such as the
antitypical meaning of each item of tabernacle furniture. Other Scriptures shed
light on this. The candlestick, like the church, supported the lights (see Zec 4:1-14; 1Ti 3:15). "The seven lampstands which you saw are the seven churches" (Re
1:20). The oil, like the Holy Spirit,[ 12 ] provided the basis for the light (Isa 61:1;
Ac 10:38; Heb 1:9 1Jo 2:20, 27). The same Holy Spirit chose not to "now speak
in detail" about them (verse 5).
The table and the shewbread [and the table of show-bread], the bread of the
Presence, the exposition of the loaves].[ 13 ] The table of shewbread is described
in Exodus 25:23-30. Its assembly and utensils are delineated in Exodus 37:10-16).
The showbread or "the bread of the Presence" was to be placed in two rows of
six loaves each on the table every Sabbath, at first by Aaron himself. A container
of frankincense was to be placed on each row (Le 24:5-9).[ 14 ] The loaves were
huge. Each was made from 0.2 ephah or about 6 quarts of fine flour. They were
eaten only by priests. Christ is the bread of life (Joh 6:51). Christians are priests
and feed on the spiritual food of God's word (1Pe 2:5, 9; Re 1:6; 5:10).
Which is called the sanctuary [it is called Holy, the Holy place].[ 15 ] The holy
place was off-limits to the people. Only the priests were allowed to enter. Its NT
counterpart is the church. All Christians, being priests, are in it. There are
several points of similarity between the holy place and the church of Christ. For
example, priests ministered in the holy place. Christians, as priests, serve in the
church. The holy place led toward the most holy place. The church leads to
heaven.
9:3, 4 And behind the second veil, there was a tabernacle which is called the
Holy of Holies, 4 having a golden altar of incense and the ark of the covenant
covered on all sides with gold, in which was a golden jar holding the manna,
and Aaron's rod which budded, and the tables of the covenant.
And behind the second veil [behind, and after, but after, but behind, the
second curtain].[ 16 ] There were two veils (Ex 36:31-37).[ 17 ] One was before the
door of the tent and the other before the holy of holies. After a priest passed the
first veil and entered the tabernacle, he could view the second veil in front of him.
Behind the second veil was the holy of holies. This veil signified that the way into
the Most Holy Place (heaven) had "not yet made manifest" or "not yet been
disclosed" (Heb 9:8). The second veil signified the flesh of Christ which He
passed through on His way to heaven (see Heb 10:20).
The part of the tabernacle [a tabernacle, stood a tent, was a place].[ 18 ] The
Holy Spirit calls the most holy place a tabernacle. Lest one get the impression
that the original tabernacle was still standing in the first century, consider that even
when Eli was a judge, in some versions reference was made to a "temple."
Much later, David pitched a tent for the ark of the Lord (2Sa 6:17). Since that
time, three successive temples were built on Mount Moriah (see 2Ch 3:1). After
Solomon's temple was Zerubbabel's (after return from captivity), and, finally,
Herod's. The construction of the latter during Jesus' earthly ministry had already
been "forty-six years" in building (Joh 2:20). Its continued construction dragged
on until AD 64. Herod's fine temple was destroyed six years after it was finished.
Most of the references to the tabernacle in the book of Hebrews relate, not to the
temple, but to the tabernacle in its original or early state. Some think that the
most holy place in Herod's temple was empty.[ 19 ]
Which is called the Holiest of All [called the Holy of Holies].[ 20 ] In OT days,
only the high priest was allowed to enter the Holy of Holies. Ordinary priests and
the people in general had no access to it.
[9:4] Which had the golden censer [having a, the, golden altar of incense, a
golden censer].[ 21 ] The altar of incense is described in Exodus 37:25-28. It was
to be placed "in front of the veil that is near the ark of the testimony, in front of
the mercy seat that is over the ark of the testimony" (Ex 30:6).[ 22 ] The high priest
was to burn fragrant incense on it every morning and every evening at twilight
when he trimmed the lamps (Ex 30:7, 8; compare Ex 40:26, 27). The fragrance
of the burning incense drifted into the Most Holy Place.[ 23 ]
Originally, a golden censer was not in the Holy of Holies. Some think that the
censer mentioned here is not the "ark of Incense" but a censer placed there by
someone at a time unknown to us. The "ark of incense" not being mentioned in
verse 3, and a golden censer being listed in verse 4, may be the result of someone
who copied the Scriptures.[ 24 ] The Holy Place contained the altar of incense,
located at the curtain (Ex 30:1-6; 40:1-5; Le 16:18). The high priest made
atonement on it with blood of the sin offering once a year (Ex 30:10). According
to the Mishna,[ 25 ] the high priest burned incense once a year in the Most Holy
Place (see Le 16:12). Did he use a censor on that occasion? Did he move the
altar of incense inside the most holy place?
Some see a difficulty here because Exodus 30:6 "has"[ 26 ] the altar of incense "in
front of" or "before" the veil, presumably in the holy place. It all depends on the
frame of reference. If one were inside the most holy place the altar of incense
could be described as "before the veil" and still be inside the Most Holy Place.
Is it a satisfactory solution to the problem to say that the altar of incense, though
not within but by the most holy place, was closely connected with it? Regardless,
on the Day of Atonement it was sprinkled with the blood just like that sprinkled
inside the most holy place (Ex 30:6-10; Le 16:11).
Another proposed solution to the difficulty surrounding the location of the altar
of incense involves the translation of the Greek in Hebrews 9:4.
THUMIATEERION a utensil for fumigating or burning incense or "incense
burner."[ 27 ] Might this refer to the golden censer which, at that time, was kept
behind the curtain inside the most holy place?[ 28 ] According to this explanation,
on the Day of Atonement, the high priest would get it, perhaps by reaching his
hand under the curtain into the most holy place, take a fire pan of coals from the
altar, put two handfuls of incense thereon, and then enter the most holy place with
the smoking incense (Le 16:12, 13). In addition, he took bull's and goat's blood
inside. He sprinkled blood of the sin offering upon the altar of incense, wherever
it was placed (see Ex 30:10; Le 16:14). The burning of incense relates to prayer.
The "incense burner" was in the holy of holies. Incense was burned within it.
The prayers of Christians actually enter into heaven.
And the ark of the covenant [and the ark of the covenant].[ 29 ] The ark of the
covenant was so-called because it was a chest that contained the tables of the
covenant, the ten commandments. It was two and one-half cubits long by one and
one-half cubits wide[ 30 ] (Ex 25:10-22; 37:1).
Overlaid on all sides with gold [covered round about, round in every part,
covered on all sides, completely covered, with gold].[ 31 ] In spite of all the gold,
the tabernacle was impermanent and transitory compared to heavenly things.
In which [wherein, which].[ 32 ] Originally, the pot of manna and Aaron's rod
were "before the Testimony" or "before the Lord" (Ex 16:34; Nu 17:10). Moses
put the two tablets of stone containing the ten commandments into the ark (De
10:2-5). During the reign of Solomon, only the two tablets of stone were in it
(1Ki 8:9; 2Ch 5:10).[ 33 ]
Were the golden pot that had the manna [was, were, contained, a golden pot,
urn, holding the, that had, of, manna].[ 34 ] The pot or urn of manna was a
reminder to the Israelites of how God fed them in the wilderness (see Ex 25:16).
According to Exodus 16:33, 34, the manna was in a "jar," "urn" or "pot" before
the Testimony. I have not found the word "golden" in any OT reference to the pot
of manna, but it does appear in the Septuagint.[ 35 ]
Aaron's rod that budded [and Aaron's rod, and the rod of Aaron, that had
sprouted].[ 36 ] When there was a disagreement about who were really God's
priests, the budding of Aaron's rod proved that God's choice was Aaron. The rod
was kept as a proof of that (Nu 17:1-10). It is difficult or impossible, from the
original words, to distinguish between a "rod"[ 37 ] and a "staff"[ 38 ] (see Mt 26:47,
55).[ 39 ] Aaron's rod (called a "staff" in the NASB) precipitated lice upon Egypt
(Ex 8:16, 17). It was a length of almond wood that may have been fitted into the
ark of the covenant.[ 40 ] Not only did it sprout, but it produced blossoms and it
bore ripe almonds (Nu 17:8). The budding of his rod typifies the productive,
eternal rule of Christ.
And the tablets of the covenant [and the stone tablets of the covenant].[ 41 ]
God commanded Moses to put the tablets on which were written the decalogue into
the ark of "the testimony" (Ex 25:16). The two tablets of stone were called "the
testimony" (Ex 31:18). They were "the two tablets of the Testimony" (Ex 32:15).
The Ten Commandments were the tables of the covenant (De 4:13; compare Ex
34:28); 1Ki 8:9).
9:5 And above it were the cherubim of glory overshadowing the mercy seat;
but of these things we cannot now speak in detail.
And above it were the cherubim of glory [above it, above over it, and over
it, the cherubim, cherubims, of glory].[ 42 ] Two cherubs (cherubim) were placed
on the golden mercy seat (Ex 25:18-20). A cherub (plural cherubim) was a
winged being thought to have had a human-animal head and body and served as
an attendant of God (see chart CHERUBIM).
Overshadowing the mercy seat [shadowing the mercy-seat].[ 43 ] The mercy
seat is described in Exodus 25:17-22. Christ is our "mercy seat" or "propitiation."
Of these things we cannot now speak in detail [of which, concerning which,
we cannot not now, it is not the time to speak severally, particularly].[ 44 ] The
Holy Spirit emphasizes that tabernacle is composed of two rooms. He does not
emphasize details of the prefigurement of each item of furniture.
9:6 Now when these things had been thus prepared, the priests always went
into the first part of the tabernacle, performing the services.
Now when these things had been thus prepared [now, now after, these
things, having been, being, thus ordered, were thus ordained, had been
prepared in this manner, these preparations having thus been made].[ 45 ] The
tabernacle and all its furnishings were "prepared," that is, they were made
according to God's pattern and direction (see note on Heb 8:5).
The priests always went into [the priests go in continually, were continually
going, went always, into, enter at all times].[ 46 ] The priests performed daily and
weekly services. Twice each day, at the time of the morning and evening
sacrifices, priests entered the holy place to burn incense on the golden altar. Each
evening they dressed the seven lamps. Each Sabbath day they changed the twelve
loaves of shewbread.
The first part of the tabernacle [the first tabernacle, into the outer tent, the
first part of the tabernacle].[ 47 ] They offered sin offerings on the bronze altar
outside the holy place. They sprinkled blood from sin offerings seven times in
front of the veil (Le 4:6). On the Day of Atonement, a special sin offering was
made, the blood of which was applied by the high priest to the mercy seat in the
most holy place (see Ex 25:8, 9).
Performing the services [accomplishing their ritual duties, the services, the
service of God, ministering].[ 48 ]
9:7, 8 But into the second part the high priest went alone once a year, not
without blood, which he offered for himself and for the people's sins committed
in ignorance; 8 the Holy Spirit indicating this, that the way into the Holiest of
All was not yet made manifest while the first tabernacle was still standing.
But into the second part [but, however, into the second].[ 49 ] The second part
was the Most Holy Place.
The high priest went alone [the high priest alone, only, went the high priest
alone, only the high priest goes, went].[ 50 ]
Once a year [once every year, in the year, and he but once a year].[ 51 ] Once
each year, the high priest made atonement for himself and for the people.
Not without blood [and not without taking blood].[ 52 ] Blood was essential for
atonement. This lays the groundwork for Christ offering His blood in heaven.
Which he offered for himself [which he offereth for himself, which he offers
for himself]. Since the earthly high priest was himself a sinner, he had to offer
for his own sins.
And for the people's sins committed in ignorance [and for the errors of the
people, and for the people's sins of ignorance].[ 53 ] All were sinners (Ps 5:9;
14:1; Isa 53:6; Ro 3:9, 23).
[9:8] The Holy Spirit indicating this [the Holy Ghost this signifying, shewing
this, this signifying, by this the Holy Spirit indicates, was showing].[ 54 ] The
Holy Spirit is signifying that the way into the holy place has not yet been
disclosed. By giving the instructions concerning the work of priests (verses 6, 7),
the Holy Spirit was signifying or implying the inaccessibility of God through the
old Levitical system, that is, while the outer tabernacle was still standing.
That the way into the Holiest of All [that the way of the holy place, the [holy
of] holies, into the sanctuary].[ 55 ] The inspired Hebrew writer alludes to heaven
as the Holiest of All.
Was not yet made manifest [hath not, has not, yet been made manifest, is
not yet opened, was not yet revealed].[ 56 ] Before Christ died, the temple veil
was intact. It symbolically blocked the way to heaven. When He expired, it was
torn from top to bottom (see Mt 27:51; Mk 15:38).
While the first tabernacle was still standing [while as, while as yet, as long
as, the outer tent is yet, has its, standing].[ 57 ] The holy place in the Levitical
tabernacle stood as a sentinel keeping everyone out of the most holy place (that
typified heaven). None of the people, none of the priests[ 58 ] were allowed to pass
the curtain. It set the Most Holy Place apart. In the words of Josephus, this was
because "heaven is inaccessible to men."[ 59 ] When the book of Hebrews was
written, the "outer tabernacle" was "still standing." As long as it "had its
standing," heaven would be inaccessible. In perhaps five years, Jerusalem and its
temple would soon be destroyed (AD 70).
Is it surprising that the writer pictures the most holy place standing after the holy
place was not? Does this allude to the coming of Christ when the earth will be
burned up and the righteous taken to heaven to be with the Lord? At that time,
there will be no more "first compartment" of the tabernacle. All of the saved will
be in the heavenly most holy place forever. Another way of looking at this is that
since the curtain was rent at Christ's death, we may think of only one room in the
heavenly tabernacle.
9:9, 10 It was symbolic for the present time in which both gifts and sacrifices
are offered which cannot make him who performed the service perfect in
regard to the conscience-- 10 concerned only with foods and drinks, various
washings, and fleshly ordinances imposed until the time of reformation.
It was symbolic [which, the which, which was, is, a figure, an image, is
symbolic][ 60 ] The OT tabernacle with its sacrifices served as an illustration. It
prefigured the sacrifice and priestly ministry of Christ.
For the present time [for the time present, the present age, the time then
present].[ 61 ]
In which [according to which, to this arrangement].[ 62 ]
Both gifts and sacrifices [gifts and sacrifices].[ 63 ]
Are offered [were, were being, offered].[ 64 ] Evidently the Aaronic priests were
still offering sacrifices at the time the book of Hebrews was written.
Which cannot [unable, that cannot, which could not].[ 65 ]
Make him who performed the service perfect [make the worshipper, the one
ministering, him that did the service, perfect, to perfect him that worshipped,
of the worshiper].[ 66 ] OT ordinances were ineffective. They were mere figures
and types of the true sacrifice of Christ. OT services served God's purpose. They
looked forward to the real thing--the coming sacrifice of Christ. Without Christ,
OT sacrifices were meaningless. NT baptism, without a connection with the blood
of Christ would be just as meaningless. Baptism into the death of Christ
communicate with His blood and is truly "for the remission of sins" (see Ac 2:38).
In regard to the conscience [the, in, as, as to, touching, pertaining to, the
conscience].[ 67 ] One rudimentary flaw in the old covenant was that it did not
relate to the conscience as does the new. Under the old Law, no one could regard
himself as being so free from guilt that his conscience was clear and clean. The
new covenant system actually cleanses the conscience to serve God. It is not just
a "feel good" religion, but one that gets to the very heart of the sin problem.
When one obeys the gospel of Christ, sins are literally and actually forgiven. He
has a valid reason to go "on his way rejoicing" (Ac 8:39).
[9:10] Concerned only with [being only with, consisting only of, but deal only,
which stood only in, they related only to].[ 68 ] OT ordinances for cleansing were
based upon rules about activities to be carried out by people. Some of these had
to do with food and drink.
Foods and drinks [meats and drinks, food and drink].[ 69 ] Priests were not to
drink wine or strong drink when they went into the tent of meeting (Le 10:9). A
Nazirite was to abstain from wine, strong drink, vinegar, grape juice and raisins
(Nu 6:3). The Passover meal consisted of mutton, bitter herbs, unleavened bread
and other things. Rules forbade eating unclean animals (Le 11:2-47).
Various washings [and divers washings, and various ablutions].[ 70 ] Whoever
picked up the carcasses of certain unclean organisms had to wash his clothes (Le
11:25). If one touched or ate an animal that died of itself he likewise had to wash
his clothes (Le 11:40). The same applied if one ate an animal torn by beasts (Le
17:15). If a priest had touched "any creeping thing" or "any person by whom he
would become unclean" he could not eat of the holy gifts. Even though he would
"bathe in water" he would be unclean until evening (Le 15:10). The Jews added
other items to the list of what needed to be washed. Some of these were hands,
cups, dishes, pitchers and copper pots (Mt 23:25; Mk 7:2-4; Lu 11:38).[ 71 ]
And fleshly ordinances [and carnal ordinances, ordinances of flesh,
regulations for the body].[ 72 ] "Fleshly" or "carnal" simply refers to bodily
things. There is nothing especially degrading about "fleshly ordinances." Carnal
ordinances were regulations for the body. They were called physical requirements
"according to the law of a fleshly commandment" (Heb 7:16).
Imposed [imposed on them].[ 73 ] The "fleshly ordinances" were obligatory under
OT Law.
Until the time of reformation [until a time, the time, of setting things
right].[ 74 ] The rules about gifts, offerings and other OT regulations were
temporary. They were to last only until the time of reformation. The "time of
reformation" was the time of a change of the priesthood. At its beginning, there
was a change in both the priesthood and the Law (Heb 7:12). It began the age of
the better covenant and better Priesthood. During "the time of reformation," the
message of the new covenant is written on hearts. Souls are saved by the merits
of the blood of Christ. The fleshly regulations of the Law were brought to
completion by Christ's death in our behalf on the cross (Eph 2:14, 15; Col. 2:14).
The new covenant and the law of Christ have taken the place of the old Law.
9:11 But Christ came as High Priest of the good things to come, with the
greater and more perfect tabernacle not made with hands, that is, not of this
creation.
But Christ came [but Christ, but when Christ, having come, being come,
appeared].[ 75 ] The Greek word for "came" or "appeared" can mean either that
Christ came or that He went. In this verse, His appearing is not His nativity but
His ascension into heaven. This is evident because He came "as High Priest." He
did not come to earth that way. On earth He was not a priest (Heb 8:4). In
speaking of the same event, the writer says Christ entered "into heaven itself"
(verse 24).
As High Priest [high priest, a, an, as a, high priest].[ 76 ] Since Christ was not
a priest on earth, this has to refer to His ascension and entrance into heaven.
Of the good things to come [of good things that have come].[ 77 ] Good things
now enjoyed include the better covenant, a cleansed conscience and a special and
intimate association with God. In Christ, who is our King and High Priest, are
enjoyed all spiritual blessings, not the least of which is complete and absolute
forgiveness of sins (Eph 1:3, 7).
With the greater and more perfect tabernacle [by, through, then through,
he entered by, the better the greater tent].[ 78 ] If one regards the preposition
"with" or "through" as instrumental (expressing means or agency; see footnote)
instead of a space through which He passed, the difficulty of understanding how
He "passed through" the heavenly sanctuary vanishes.[ 79 ]
Not made with hands [not by hand].[ 80 ] The greater and more perfect heavenly
tabernacle is contrasted with the earthly one which was designated as a man-made
or hand-made tabernacle.
That is, not of this creation [that is to say, not of this building].[ 81 ] The Holy
Spirit contrasts the earthly tabernacle with the eternal "things which are not seen"
(2Co 4:18). Things "of this creation" are impermanent and transitory.
The OT system with its tabernacle has been "shaken." They have been removed
to make way for the better and more perfect ministry of Jesus Christ.
9:12 Not with the blood of goats and calves, but with His own blood He
entered the Most Holy Place once for all, having obtained eternal redemption.
Not with the blood of goats and calves [nor yet through, nor by, neither by,
taking not, blood of goats and calves][ 82 ] (see note on verse 13).
But with His own blood [but, but through, but by, his own blood].[ 83 ] The
blood of Christ is the price paid for the church (Ac 20:28). The church is "the
church of God" [the Son] "which he purchased with His own blood" (see also 1Co
1:2; 2Co 1:1).
He entered the Most Holy Place once for all [entered, has entered in, once
for all, he once for all entered, into, the holy of holies, the Holy Place].[ 84 ] On
the Day of Atonement, a Levitical high priest entered the most holy place with
blood (see verse 7). Christ's redemptive work was not completed until he entered
the "holy place" (heaven) for us all.
Having obtained eternal redemption [having found an, thus securing an,
having obtained our, eternal redemption, for us].[ 85 ] The OT high priest had
to offer a sacrifice each year. Not so with Christ. He died only once. His
redemption is permanent. He is the author of "eternal salvation" to all who obey
Him (Heb 5:9).
9:13, 14 For if the blood of bulls and goats and the ashes of a heifer,
sprinkling the unclean, sanctifies for the purifying of the flesh, 14 how much
more shall the blood of Christ, who through the eternal Spirit offered Himself
without spot to God, cleanse your conscience from dead works to serve the
living God?
For if the blood of bulls and goats [now if, taking not, the blood of goats,
and of goats, and calves].[ 86 ] On the Day of Atonement, sin offerings were
made. A bull was slain for a sin offering (Le 16:6). Two goats were selected.
Lots were cast to select the scapegoat. The other one was slain for a sin offering
(Le 16:9). Both of the two male animals prefigured Christ who, in His strength,
laid down His life on Calvary for our sins and carried our sins far away.
And the ashes of a heifer [and a heifer's ashes, and with the ashes of an
heifer].[ 87 ] The ordinance of the red heifer is recorded in Numbers 19. The
slaughtered heifer was burned along with cedar, hyssop and scarlet material.
Flowing water was to be combined with the ashes (Nu 19:17).[ 88 ] One who was
unclean because of touching a corpse could purify himself by sprinkling with the
water from the ashes of the red heifer[ 89 ] on the third and seventh days (Nu 19:12,
19).
Sprinkling the unclean [the sprinkling of them that have been defiled, the
defiled, defiled persons].[ 90 ] Sprinkling here has nothing whatsoever to do with
baptism. Baptism was always immersion. Besides, lye water was never indicated
in Scripture for baptizing anyone but if sprinkled or poured on the head it may
promote baldness. Instructions for the ritual for cleansing with the ashes of a red
heifer follows:
The clean person shall sprinkle the unclean on the third day and on the seventh day; and on the seventh day he shall purify himself, wash his clothes, and bathe in water; and at evening he shall be clean. 20 But the man who is unclean and does not purify himself, that person shall be cut off from among the assembly, because he has defiled the sanctuary of the LORD. The water of purification has not been sprinkled on him; he is unclean. 21 It shall be a perpetual statute for them. He who sprinkles the water of purification shall wash his clothes; and he who touches the water of purification shall be unclean until evening. 22 Whatever the unclean person touches shall be unclean; and the person who touches it shall be unclean until evening (Nu 19:18-22).
Sanctifies for the purifying of the flesh [sanctifieth, sanctify, to, unto, them
to, the cleanness, the purity, the purification, of the flesh].[ 91 ] Both the blood
of goats and bulls plus ashes of the red heifer were used to sanctify "for the
purifying of the flesh."
[9:14] How much more shall the blood of Christ [how much rather will the
blood of the Christ].[ 92 ] The blood of Christ is far more than a million times
more effective in taking away sin than the blood of animals. As a matter of fact,
animal blood was totally without merit compared with the precious blood of the
Lamb of God (1Pe 1:19).
Who through the eternal Spirit [who by the eternal Spirit].[ 93 ] Christ was put
to death in the flesh "but made alive by the Spirit" (1Pe 3:18). He was declared
to be the Son of God with power by the resurrection from the dead "according to
the Spirit of holiness" (Ro 1:4). In His own eternal spirit, He willingly offered
Himself.
Offered Himself without spot to God [offered himself spotless, without
blemish. unto God].[ 94 ] Christ offered to God His entire self "according to the
power of an endless life" (Heb 7:16). He gave Himself (see Ga 1:4; Heb 7:27).
He offered His eternal spirit to God. He offered His body (Heb 10:10).
Cleanse your conscience [purify, purge, our, your, conscience].[ 95 ] Peter
wrote about the similarity between Jewish and Gentile Christians.
The conscience of the original readers of the Hebrew letter apparently permitted
some of them to follow the Law of Moses about sacrifices, keeping of days and
other things. The works of the OT Law were dead works, not only because the
Law was nailed to the cross (Col 2:14) but those works never provided any
permanent cleansing of the conscience.
From dead works.[ 96 ] All works that bring death are dead works. Since no one
kept the Law perfectly, it condemned to death. OT works have no value in the
church age anyway (see note on Heb 6:1; Eph 2:8-10; Tit 3:5).
9:15 And for this reason He is the Mediator of the new covenant, by means
of death, for the redemption of the transgressions under the first covenant,
that those who are called may receive the promise of the eternal inheritance.
And for this reason [therefore, and for this cause, because of this].[ 99 ]
Because of the efficacy of Christ's shed blood in washing away sins, Jesus is
Mediator of a better covenant. The old covenant was pretty good in pointing out
sins. In fact, that was probably its greatest achievement. What it failed in was to
take away even one of those terrible sins. The blood of Christ does what the old
covenant Law could not do. It completely takes them away. This is the main
reason that the new covenant is better.
He is the Mediator of the new covenant [he is mediator, the mediator, of a
new covenant, new testament].[ 100 ] "Mediator," in the present context, is used
in the same sense as in Hebrews 8:6 and 12:24. That is, Jesus guarantees the new
covenant that has important promises of forgiveness of sins and eternal life. These
could not be fulfilled without the One who mediated or guaranteed it by His death.
By means of death [that, so that, since, death, a death, having taken place,
has occurred, having experienced death].[ 101 ] The death of Christ provides a
ransom to release people from sins committed under the old covenant. Converted
Jews could better understand that to those under the Old Testament, His death was,
the death of the Testator.
For the redemption of the transgressions [which redeems them from the
transgressions, to gain redemption for those also who transgressed].[ 102 ]
Before the cross, sins were forgiven on a "passing over" basis (Ro 3:25). By the
death of Christ, there came to be actual redemption of the transgressions
committed under the first or old covenant. He obtained for them (and us) "eternal
redemption" (verse 12). It is sometimes expressed this way. The blood of Christ
flowed backward to save them as well as forward to save us.
Under the first covenant [that were under the first testament]. [ 103 ] The word
"committed"[ 104 ] or "they did"[ 105 ] in some versions is supplied by the translators
from verse 7.
That those who are called [they that have been called, they which are called,
the called].[ 106 ]
May receive the promise of the eternal inheritance [might receive the promise
of, the promised, eternal inheritance].[ 107 ] The new covenant is the new
"testament" or "will" in the sense that it "wills" to those who have been called an
"eternal inheritance." Translators have wrestled with the term DIATHEEKEE
covenant throughout the years, trying to decide whether it could or should be
translated "testament." The NT is the will of God.
It is very much like a last will and testament because its promises were not
validated until Christ died. The major promise is eternal life (Joh 6:68; 10:28;
12:25; 17:2, 3; Ac 13:48; Ro 2:7; 5:21; 6:23; Ga 3:26-29; 1Ti 6:12, 19; Tit 1:2;
3:7; 1Jo 1:2; 2:25; 3:15; 5:11, 13, 20).
9:16 For where there is a testament, there must also of necessity be the death
of the testator.
For where there is a testament [for where a testament is, a will is involved,
there is a will].[ 108 ] Hebrew The writer is beginning to show the connection
between the shedding of blood and the effectiveness or force of a covenant.
There must also of necessity be the death of the testator [there must of
necessity be the death of him that made it, the death of the one who made it
must be established, shown, must needs come in].[ 109 ] There was an ancient
practice of "cutting" a covenant by slaying an animal. This was done to ratify a
covenant. There must of necessity be the death of the one who made it. How?
Representatively in the slain animal? Who made the old covenant? Obviously,
God. Who was its "testator"? The testator (the one who made the covenant) was
God. In what sense did He die? Figuratively, when the animals were sacrificed.
When? Representatively, when Christ was crucified.
9:17 For a testament is in force after men are dead, since it has no power at
all while the testator lives.
For a testament is in force after men are dead [for a testament is of force,
for a will takes effect only, where there hath been death, at death, when men
are dead].[ 110 ] Was the OT covenant invalid until a death occurred? Whose
death? The deaths of slain animals prefigured the death of the Savior. In a sense,
therefore, both the old and new covenants were ratified by Christ's death.
Since it has no power at all while the testator lives [for it doth never avail,
since it is not, is in no way of, in, force, otherwise it is of no strength at all,
has no force at all, as long as the one, while he that, who, made it liveth, is
alive].[ 111 ] This is an important point that leads to a proper understanding of the
effective beginning of the new covenant. It was not of force before Christ died on
the cross. Thus, the thief on the cross was not under the new covenant. The
terms of pardon given in Acts 2:38, for example, did not apply to him.
9:18 Therefore not even the first covenant was dedicated without blood.
Therefore [wherefore, whence, hence, whereupon, so].[ 112 ] In retrospect, the
Hebrew writer considers that the OT, like the new, was dedicated or inaugurated
with blood.
Not even the first covenant was dedicated without blood [neither the first, the
first testament, even the first covenant, was inaugurated, was not ratified,
hath not been dedicated, without blood].[ 113 ] Young men of the sons of Israel
were sent by Moses to offer burnt offerings and to sacrifice young bulls. Some
of the blood was sprinkled on the altar, some on the book of the covenant and
some on the people.
9:19, 20 For when Moses had spoken every precept to all the people
according to the law, he took the blood of calves and goats, with water, scarlet
wool, and hyssop, and sprinkled both the book itself and all the people, 20
saying, "This is the blood of the covenant which God has commanded you."
For when every precept [for every commandment].[ 114 ] The old covenant was
a covenant of commandments. Notice that the covenant was inaugurated and that
Moses read every commandment. The NT likewise has hundreds of
commandments.
Had been spoken by Moses [Moses spoke, for when Moses had spoken,
having been spoken, declared, by Moses].[ 115 ]
To all the people [unto all the people].[ 116 ] Think what a crowd that must have
been when 603,550 men marched out of Egypt (see Ex 38:26; Nu 1:46; 2:32).
With wives and children, there must have been two million of them. Reading all
the commandments to all the people was not an easy task.
According to the law [of the law].[ 117 ] As the Law directed, Moses read the
Law to the people:
He took the blood of calves and goats [having taken blood of the calves and
the goats, of goats].[ 118 ] In Exodus 24, there is no mention of the sacrifice of
goats, but there is no doubt that it occurred. The Holy Spirit refers to the OT use
of blood in order to make more easily understood the essential death of Christ
which was, to many Jews, a stumbling-block (1Co 1:23).
With water.[ 119 ] Water is mentioned in several OT rituals but not in connection
with the dedication of the Law. Were it not for the NT, we would not know about
this particular use of water.
Scarlet wool [and scarlet wool].[ 120 ]
And hyssop.[ 121 ] There seems to be some uncertainty about the identity of
hyssop that "springs out of the wall" (1Ki 4:33). Some think it was the same as
marjoram. Zondervan describes one variety as the Egyptian marjoram, a member
of the mint family. The hairy stem of the much-branched inflorescence holds
water very well, a characteristic identifying it with its place in the Passover rites.
This type of hyssop may have been used to sprinkle blood on the doorposts in
Egypt (Ex 12:22).
While in Israel, I myself observed the latter variety at Caesarea Philippi as well
as growing out of cracks in walls in other towns. Along with cedar wood and
scarlet string, hyssop was used in the ceremonial cleansing of a leper (Le 14:4, 6)
as well as cleansing the leper's house (Le 14:49). It was cast into the fire of the
burning red heifer (Nu 19:6) and used to sprinkle the "clean" water (Nu 19:18).
David prayed,
Another kind of hyssop was a sorghum cane that reached a height of over six
feet. Others think When Jesus was on the cross, the sorghum variety may have
been used when they put a sponge full of the sour wine "upon a branch of hyssop"
and brought it up to His mouth (Joh 9:29).[ 122 ]
And sprinkled both the book itself [he sprinkled the book itself].[ 123 ] Why
would the book of the Law need to be sprinkled? Was it only a matter of
dedication? Did it need ceremonial cleansing because it had been written by
human hands? If the scroll had been made from animal skins, would the mere
touching thereof cause one to become unclean?
And all the people.[ 124 ]
[9:20] Saying, "This is the blood of the covenant" [saying, This is the blood
of the testament].[ 125 ] The blood of the old covenant was animal blood. It was
important in that it typified the blood of Christ.
Which God has commanded you [which God commanded to you-ward,
enjoined, hath enjoined, unto, upon, you].[ 126 ] Notice that it was the
"covenant" that God commanded the Israelites to keep.
9:21 Then likewise he sprinkled with blood both the tabernacle and all the
vessels of the ministry.
Then likewise [moreover, in like manner, and in the same way].[ 127 ] God
instructed Moses as to how Aaron was to consecrate the altar.
Moses also applied blood.
Instructions for the Day of Atonement were, in part:
He sprinkled with blood both the tabernacle [the, and the, tabernacle, both
the tent, he sprinkled too, in like manner, with the blood].[ 128 ] Moses
sprinkled the altar (Ex 24:6). In addition to blood, he anointed the tabernacle and
all in it with oil (Ex 40:9-11). He put blood on the horns of the altar and poured
out the rest at its base (Le 8:15). When Aaron and his sons were consecrated,
Moses slaughtered a ram. He put some of the blood on the lobe of their right ear,
on the thumb of their right hand, and on the big toe of their right foot. He then
sprinkled the blood around on the altar. He sprinkled Aaron, his sons and their
garments (Le 8:19, 23, 24, 30).
And all the vessels of the ministry [and all the vessels of service, used in
worship].[ 129 ]
With the blood.[ 130 ] Blood! There was much blood used in the OT. Besides
being implied, in this chapter blood is specifically mentioned in eight verses: 7,
12, 13, 14, 19, 20, 22, 25. Jewish readers were accustomed to it. They were not
offended by its frequent mention. How could they be offended by the death of
Christ (see note on 1Co 1:23)?
9:22 And according to the law almost all things are purified with blood, and
without shedding of blood there is no remission.
And according to the law [according to, indeed, under, by, the law].[ 131 ]
Almost all things [I may almost say, and almost, everything].[ 132 ] There were
exceptions to the cleansing all things by blood but almost all things were cleansed
by it.
Are purified with blood [is, be, purged, cleansed, by blood].[ 133 ] For
possible things cleansed without blood see chart WITHOUT BLOOD.
And without shedding of blood [and apart from the shedding, of blood, and
without blood-shedding].[ 134 ]
There is no remission [is no, there is no, forgiveness of sins].[ 135 ] The old
covenant was introduced to the people by Moses who pointed out that God was
merciful and forgiving.
Contrast that introduction with the introduction to the new covenant on Pentecost
that all should agree is better.
9:23 Therefore it was necessary that the copies of the things in the heavens
should be purified with these, but the heavenly things themselves with better
sacrifices than these.
Therefore it was necessary [it was necessary therefore, therefore necessary,
then, thus it was necessary].[ 136 ]
That the copies [for the, figurative representations, patterns].[ 137 ] The
earthly copies of the heavenly things served as types and shadows (Heb 8:5).
Of the things in the heavens [of the heavenly things, of things in the
heavens].[ 138 ]
Should be purified with these [to be, should be, cleansed, with these
rites].[ 139 ] Both the better sacrifice and the High Priest (Jesus) as one, have entered
the heavenly sanctuary.
But the heavenly things themselves.[ 140 ] The "heavenly things" were
mentioned in Hebrews 8:5. They served as the pattern shown to Moses in the
mountain.
With better sacrifices than these [with sacrifices better than these].[ 141 ] Was
the most holy place itself defiled because of the sins of the Israelites (Le 16:16)?
Why did heavenly things need cleansing? Is the heavenly sanctuary defiled by
sinful angels or by the sins of people on earth? Forgiveness takes place in the
mind of God, not in man's heart. An alternative idea toward which I tend to
accept is that, by metonymy of the adjunct, heavenly things are cleansed in order
to indicate that sins are actually forgiven to mortals.
9:24-26 For Christ has not entered the holy places made with hands, which
are copies of the true, but into heaven itself, now to appear in the presence of
God for us; 25 not that He should offer Himself often, as the high priest
enters the Most Holy Place every year with blood of another-- 26 He then
would have had to suffer often since the foundation of the world; but now,
once at the end of the ages, He has appeared to put away sin by the sacrifice
of Himself.
For Christ has not entered [for Christ did not enter].[ 142 ]
The holy places made with hands [a Holy Place, into a sanctuary, made with
hands].[ 143 ] Christ has entered into heaven, not into an earthly sanctuary of
human construction.
Which are copies of the true [like in pattern to, figures of, which are the
figures of, a copy of, the true one].[ 144 ] The earthly tabernacle was a copy and
shadow of the true tabernacle in heaven (Heb 8:5).
But into heaven itself [but, but he entered, heaven itself].[ 145 ] The ascension
of Christ is emphasized (see chart ASCENSION).
Now to appear [to appear now].[ 146 ] Christ appeared, not in a room smoky
with incense but openly before God in heaven, no doubt, as the answer to many
prayers.
In the presence of God for us [before the face of God on our behalf].[ 147 ]
In God's very presence, Christ lives and intercedes for us (Heb 7:25)
[9:25] Not that [nor yet that, nor in order that, nor was it, not].[ 148 ] It is not
necessary that Christ offer Himself often. It is, however, appropriate for
Christians to partake of the Lord's Supper often (1Co 11:26). The underlying
thought is that because of the great sacrificial work that Christ did for us we
should worship and serve Him with greater devotion, diligence and constancy than
did the OT saints.
He should offer Himself often [to offer himself repeatedly].[ 149 ] Through the
eternal spirit Christ offered Himself (verse 14). He has been manifested to put
away sin by the sacrifice of Himself. In heaven, Christ does not have to present
the offering of Himself before God again and again. Such offerings would
necessitate repeated sufferings on His part, which was not the case (see verse 26).
As the high priest enters the Most Holy Place every year [as the high priest
entereth, entered, into the Holy Place, the holy places, year by year,
yearly].[ 150 ] The earthly high priest entered the Most Holy Place once per year
on the Day of Atonement (see Ex 30:10; Le 16:30; 23
With blood of another [with blood of others, not his own].[ 151 ] Blood is a
requirement of in order to have remission of sins. It was also necessary that the
heavenly things be cleansed with blood.
[9:26] He then would have had to suffer often [for then he, for then must he,
else must he, since he had then been obliged, it would have been necessary for
him, often to suffer, have suffered, suffer repeatedly, to suffer many
times].[ 152 ]
Since the foundation of the world [from the foundation of the world].[ 153 ]
The kingdom of Christ had been prepared from the foundation of the world (Mt
25:34). He did not suffer from the foundation of the world but His suffering was
foreknown (1Pe 1:20). There is also a reference to names being in the book of
life. The probable meaning is to all people who have been saved since the
"foundation of the world."
He has appeared [he has been, hath he been, manifested, hath he
appeared].[ 155 ]
To put away sin [for the putting away of sin].[ 156 ]
By the sacrifice of Himself [by his, through the, sacrifice of himself].[ 157 ]
9:27, 28 And as it is appointed for men to die once, but after this the
judgment, 28 so Christ was offered once to bear the sins of many. To those
who eagerly wait for Him He will appear a second time, apart from sin, for
salvation.
And as it is [and inasmuch, and forasmuch, just, even, as it is].[ 158 ] "As it
is" ties to "so" or "thus" in the next verse. "As it is" that man dies once, "so"
Christ was offered once.
Appointed [the portion].[ 159 ]
For men to die once [unto men, of men, for people, once to die].[ 160 ]
But after this the judgment [and after this, that, judgment, cometh comes,
judgment].[ 161 ] For some, there is a fearful prospect of judgment (Heb 10:27).
For the good, there is comfort of the just judgment of Christ (Joh 5:30) and the
righteous judgment of God (2Th 1:5) in which the world will be judged in
righteousness by Christ (Ac 17:30, 31).
[9:28] So Christ [thus the Christ also, so also [ 162 ] Christ died one time, once
for all. His death was exceptional, unusual and unique. It was an offering for the
sins of many.
Was offered once [having been, who was, once offered].[ 163 ] The Holy Spirit
makes the point that Christ was destined to die just as much as anybody. In
addition, prophecies foretold His death. He was concerned about fulfilling
prophecies at the very time of His betrayal. To Judas Iscariot, He asked,
One prophecy He no doubt kept in His mind was:
To bear.[ 164 ] This phrase is from the beautiful fifty-third chapter of Isaiah.
The sins of many [the sins of many, of many people].[ 165 ]
To those who eagerly wait for Him [to them, and unto them, for those, that,
who, are eagerly waiting for him, wait for him, look for him].[ 166 ] Dear
reader, are you among those faithful Christians who are "eagerly" awaiting the
return of the Savior? Have you "loved His appearing"? Do you look forward to
the "crown of righteousness" (2Ti 4:8)? Are you "looking for the blessed hope
and glorious appearing of our great God and Savior Jesus Christ" (Tit 2:13)? Or
will you "be ashamed" or "shrink away" from Him at His coming" (1Jo 2:28)?
Christ died for our sins. He has been raised from the dead. He ascended into
heaven where He now serves as our great High Priest. He will make intercession
for you if you will return to Him in repentance, confession of sins and prayer. If
you are not in covenant relationship with Him, will you not come to Him today?
He will appear [will, shall, shall he, appear].[ 167 ] There is a connection
between the second coming of Christ and the judgment mentioned in verse 27 (see
note below on For salvation).
A second time [the second time].[ 168 ] The appearance of Christ in the present
verse does not allude to the representative coming of Christ in AD 70. That
coming was not "for salvation" but for the destruction of Jerusalem. His second
coming will be for salvation.
1. Blessed are those servants whom the master, when
he comes, will find watching (Lu 12:37).
2. Shall be saved from wrath through Him (Ro 5:9).
3. Whether we live or die, we are the Lord's (Ro 14:8;
Re 14:13).
4. Each one may receive the things done in the body
(2Co 5:10).
5. We also eagerly wait for the Savior (Php 3:20), who
is our life (Col 3:4).
6. When He is revealed, we shall be like Him (1Jo 3:2).
7. Boldness in the day of judgment (1Jo 4:17).
Apart from sin [without sin, not to deal with sin, without bearing a sin].[ 169 ]
For salvation [unto salvation, but to save, but with salvation].[ 170 ] For Christians, the judgment will be a time of salvation and not condemnation (see chart THE JUDGMENT FOR SALVATION [TO CHRISTIANS]). Salvation will be received at "the end of your faith" (1Pe 1:9), that is, when the Lord returns.