Hebrewschapter 9
28 verses · unknown · AD 60 to 69 · The general letters
For Christ did not enter a man-made copy of the true sanctuary, but He entered heaven itself, now to appear on our behalf in the presence of God.
Introduction
unknown, The general letters, Hebrews Overview.
The writer of this sermon now takes his hearers through the worship their people had kept from the days of the wilderness. They knew its rooms, its furnishings and its yearly ritual, and some of them longed to return to it. He describes it with care and then tells them what the Holy Spirit meant by it. Listen for the word blood, heard twelve times in the chapter. Listen also for the word once, and for the contrast between what was repeated and what was done one time. The chapter answers the question every worshiper under the old order carried home, whether the conscience can be made clean.
Context
- Who
- Hearers who knew the annual ritual and knew that the inner room was still off limits
- What
- A description of the tabernacle and its yearly day of atonement, followed by the work of Christ, who entered heaven once with His own blood.
- Where
- Written to a community of Jewish believers, most likely in or near Rome, who knew the order of the tabernacle from their Scriptures.
- When
- Most likely in the 60s AD, while a high priest still entered the inner room of the temple once a year.
- Why
- To show believers tempted by the old worship that its sacrifices could never cleanse the conscience, and that the single sacrifice of Christ has done so.
Historical context
The chapter walks the tent room by room: the lampstand and the bread of the Presence in the first room, and behind a heavy curtain the inner room holding the ark with the manna jar, Aaron's rod, and the stone tablets, covered by the mercy seat between two carved cherubim.
Show the rest of the historical context, 3 more paragraphs
The Day of Atonement was the one day of the year the curtain was passed. The Mishnah preserves the procedure in detail: the high priest bathed and changed garments repeatedly, offered a bull for himself and his household, filled the inner room with incense smoke, and sprinkled blood inside, and then came out. Only him, only that day, and never without blood.
The ashes of a red heifer, mentioned in passing, were the ingredient in the water used to cleanse anyone who had touched a corpse. The whole system dealt with outward defilement, which is exactly the limit the chapter is pointing at: it could not clear a conscience.
The Greek word for covenant also meant a person's will. The chapter uses both senses at once, a will takes effect only when the one who made it has died, a wordplay that works in Greek and needs explaining in English.
Significance
Every hearer had lived through Days of Atonement, year after year, watching a man go behind a curtain on their behalf and come back out. The chapter says one has gone in and not come back out, he is still there, in the real sanctuary, appearing for them.
Show the rest of the significance, 1 more paragraph
And the sacrifices repeating every year were themselves the evidence that nothing had been finished. Once, at the end of the ages, is the word the chapter keeps returning to.
The heads below are this chapter's scenes. The numbered points under each are its verses.
The First Tent and Its Unfinished Work
Hebrews 9:1-2
regulations for worship: The first covenant had regulations for worship and also an earthly sanctuary, kosmikon, belonging to this world's order. Its outer room, called the Holy Place, held the lampstand, the table, and the consecrated bread, set out in Exodus 25 and 40.
Hebrews 9:1
“In accordance with the command given to Moses, "the first covenant had," &c. had--not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem. ordinances--of divine right and institution. service--worship. a worldly sanctuary--Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verseWhat preachers and commentators have said about this verse, in their own words.
Hebrews 9:1
“The first covenant had ordinances of outward worship, and a worldly - a visible, material sanctuary, or tabernacle. Of this sanctuary he treats, ver. 2-5.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Hebrews 9:1
“Then verily - Or, moreover. The object is to describe the tabernacle in which the service of God was celebrated under the former dispensation, and to show that it had a reference to what was future, and was only an imperfect representation of the reality. It was important to show this, as the Jews regarded the ordinances of the tabernacle and of the whole Levitical service as of divine appointment, and of perpetual obligation.”
the consecrated bread: John Wesley counts twelve loaves on the table, one for each tribe, set in two rows of six. Jamieson, Fausset and Brown note that the lampstand was carried in Vespasian's triumph at Rome. Its figure can be seen on the Arch of Titus.
Hebrews 9:2
“For there was a tabernacle made; the first, wherein - The sense is here very obscure, and the construction involved: leaving out all punctuation, which is the case with all the very ancient MSS., the verse stands thus: Σκηνη γαρ κατεσκευασθη ἡ πρωτη εν ᾑ ἡ τε λυχνια, κ. τ. λ. which I suppose an indifferent person, who understood the language, would without hesitation render, For, there was the first tabernacle constructed, in which were the candlestick, etc.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Hebrews 9:2
“This candlestick and bread seem to have typified the light and life which are more largely dispensed under the gospel by Him who is the Light of the world, and the Bread of life.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Hebrews 9:2
“It was carried in Vespasian's triumph, and the figure is to be seen on Titus' arch at Rome. The table of shittim wood, covered with gold, was for the showbread (Ex 25:23-30). showbread--literally, "the setting forth of the loaves," that is, the loaves set forth: "the show of the bread" [ALFORD].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Hebrews 9:3-5
the Most Holy Place: Behind the second curtain stood the Most Holy Place with the gold-covered ark of the covenant. The ark held the manna, Aaron's staff of Numbers 17 and the tablets, under the mercy seat where blood was sprinkled. The writer then says we cannot discuss these things in detail now.
the golden altar of incense: The Greek word here can also be rendered censer. The altar stood in the Holy Place, and the high priest carried a golden censer into the inner room only on the Day of Atonement.
Hebrews 9:4
“In 1Ki 6:22, Hebrew, "the altar" is said to belong to the oracle, or holiest place (compare Ex 30:6). ark--of shittim wood, that is, acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundation"), three fingers high. pot--"golden," added in the Septuagint, and sanctioned by Paul. manna--an omer, each man's daily portion.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
3 more voices on this verse
Hebrews 9:4
“Having the golden censer - Used by the high priest only, on the great day of atonement. And the ark, or chest, of the covenant - So called from the tables of the covenant contained therein. Wherein was the manna - The monument of God's care over Israel.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Hebrews 9:4
“Which had the golden censer - It is evident that the apostle speaks here of the tabernacle built by Moses, and of the state and contents of that tabernacle as they were during the lifetime of Moses. For, as Calmet remarks, in the temple which was afterwards built there were many things added which were not in the tabernacle, and several things left out. The ark of the covenant and the two tables of the law were never found after the return from the Babylonish captivity.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Hebrews 9:4
“This typified Christ, his perfect obedience to the law and his fulfilling of all righteousness for us. Now here we are told both what was in this ark and what was over it. [1.] What was in it.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
ConnectionsExodus 25:10, Numbers 17:8
overshadowing the mercy seat: The mercy seat was a plate of gold that covered the ark. The glory in cherubim of glory is the Shekinah, the sign of God's presence.
Hebrews 9:5
“And over it - That is, over the ark. The cherubim of glory - A Hebrew mode of expression, meaning “the glorious cherubim.” The word “cherubim” is the Hebrew form of the plural, of which cherub is the singular. The word “glory” used here in connection with “cherubim,” refers to the splendor, or magnificence of the image, as being carved with great skill, and covered with gold. There were two cherubim on the ark, placed on the lid in such a manner that their faces looked inward toward each other, and downward toward the mercy-seat.”
3 more voices on this verse
Hebrews 9:5
“Secondly, The cherubim of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform every good office, under the Redeemer, for those who are the heirs of salvation.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Hebrews 9:5
“They were of one piece with the mercy seat, even as the Church is one with Christ: their sole standing is on the blood-sprinkled mercy seat; they gaze down at it as the redeemed shall for ever; they are "the habitation of God through the Spirit." of glory--The cherubim were bearers of the divine glory, whence, perhaps, they derive their name.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Hebrews 9:5
“And over it the cherubim of glory,.... Or "glorious cherubim", where the Shechinah, or divine glory, dwelt, Psa 80:1. These were over the ark, and were in number two, as were the cherubim which God placed at the garden of Eden, Gen 3:24 according to the opinion of the ancient Jews (u); and very likely these were made after the form of them.”
ConnectionsRomans 3:25
Hebrews 9:6-7
entered regularly into the first room: The priests entered regularly into the first room, and only the high priest entered the second room, once a year, and never without blood. This is the Day of Atonement of Leviticus 16. The chapter sets this yearly entry against Christ's single entry.
Hebrews 9:6
“The use made of the sanctuary so furnished by the high priest on the anniversary of atonement. ordained--arranged. always--twice at the least every day, for the morning and evening care of the lamps, and offering of incense (Ex 30:7, 8). went--Greek, "enter": present tense.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
Hebrews 9:6
“Accomplishing their services - Lighting the lamps, changing the shewbread, burning incense, and sprinkling the blood of the sin offerings.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
only once a year: The day was the tenth of the seventh month. Jamieson, Fausset and Brown note that the high priest went in at least twice that day, and the entrances counted as one visit. John Wesley adds that these atonements reached only sins done in ignorance.
Hebrews 9:7
“Errors - That is, sins of ignorance, to which only those atonements extended.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Hebrews 9:8-10
way into the Most Holy Place: The Holy Spirit showed that the way in had not yet been disclosed while the first tabernacle stood. Verse 9 calls it an illustration, parabole, since its sacrifices were unable to cleanse the conscience of the worshiper. Its rules held until the time of reform, diorthosis, a setting straight.
Hebrews 9:8
“While it (the first tabernacle, and that which represents the Levitical system) as yet "has a standing" (so the Greek, that is, "has continuance": "lasts"), the way to heaven (the antitypical "holiest place") is not yet made manifest (compare Heb 10:19, 20). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
Hebrews 9:8
“This was one lesson the Holy Ghost would teach us by these types; the way to heaven was not so clear and plain, nor so much frequented, under the Old Testament as under the New. It is the honour of Christ and the gospel, and the happiness of those who live under it, that now life and immortality are brought to light.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Hebrews 9:8
“The Holy Ghost this signifying - These services were divinely appointed, and by each of them the Holy Spirit of God is supposed to speak. The way into the holiest - That full access to God was not the common privilege of the people, while the Mosaic economy subsisted. That the apostle means that it is only by Christ that any man and every man can approach God, is evident from Heb 10:19-22, and it is about this, and not about the tabernacle of this world, that he is here discoursing.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
cleanse the conscience of the worshiper: The gifts were unable to cleanse the conscience of the worshiper, so priest and offerer alike stayed aware of the guilt and power of sin. The dread of God's wrath and the rule of sin remained.
Hebrews 9:9
“Is a figure - Or type, of good things to come Which cannot perfect the worshipper - Neither the priest nor him who brought the offering. As to his conscience - So that he should be no longer conscious of the guilt or power of sin. Observe, the temple was as yet standing.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Hebrews 9:9
“Which--"The which," namely, anterior tabernacle: "as being that which was" [ALFORD]. figure--Greek, "parable": a parabolic setting forth of the character of the Old Testament. for--"in reference to the existing time." The time of the temple-worship really belonged to the Old Testament, but continued still in Paul's time and that of his Hebrew readers.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Hebrews 9:9
“It was a dark dispensation, and but of short continuance, only designed for awhile to typify the great things of Christ and the gospel, that were in due time to shine forth in their own brightness, and thereby cause all the shadows to flee away and disappear, as the stars before the rising sun.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Adam Clarke notes that the Greek word for washings is baptismois, which covers immersions and sprinklings of the body. Jamieson, Fausset and Brown point to Leviticus 10:9 for the rules on drink, and they call these ordinances outward, touching the flesh. The conscience lay beyond their reach.
Hebrews 9:10
“They could not so perfect him, with all their train of precepts relating to meats and drinks, and carnal, gross, external ordinances; and were therefore imposed only till the time of reformation - Till Christ came.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Hebrews 9:10
“In meats and drinks, and divers washings - He had already mentioned eucharistic and sacrificial offerings, and nothing properly remained but the different kinds of clean and unclean animals which were used, or forbidden to be used, as articles of food; together with the different kinds or drinks, washings, βαπτισμοις, baptisms, immersions, sprinklings and washings of the body and the clothes, and carnal ordinances, or things which had respect merely to the body, and could have no moral influence upon the soul, unless considered in reference to that of which they were the similitudes, or figures.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Hebrews 9:10
“Carnal (outward, affecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" (Heb 9:13, 14). imposed--as a burden (Ac 15:10, 28) continually pressing heavy. until the time of reformation--Greek, "the season of rectification," when the reality should supersede the type (Heb 8:8-12).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Better Blood: A Conscience Made Clean
Hebrews 9:11-12
high priest of the good things: Christ came as high priest of the good things that have come, through a tabernacle not made by hands. He entered the Most Holy Place once for all by His own blood, ephapax, thus securing eternal redemption. One entry answers the yearly entries of verses 6 and 7.
Hebrews 9:11
“But Christ being come - Now that the Messiah has come, a more perfect system is introduced by which the conscience may be made free from guilt. An high priest of good things to come - see Heb 10:1. The apostle having described the tabernacle, and shown wherein it was defective in regard to the real wants of sinners, proceeds now to describe the Christian system, and to show how that met the real condition of man, and especially how it was adapted to remove sin from the soul.”
2 more voices on this verse
Hebrews 9:11
“The Old Testament set forth in shadows what was to come; the New Testament is the accomplishment of the Old. (2.) All the good things yet to come and to be enjoyed in a gospel state, when the promises and prophecies made to the gospel church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Hebrews 9:11
“Just as on the day of atonement, no work was done, no sacrifice was offered, or priest was allowed to be in the tabernacle while the high priest went into the holiest place to make atonement (Le 16:17, 29).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
securing eternal redemption: The plural goats and calves reflects the Day of Atonement, a bull for the high priest and a goat for the people, year after year. The Greek verb behind securing marks a thing hard to win.
Hebrews 9:12
“But by his own blood - Here the redemption of man is attributed to the blood of Christ; and this blood is stated to be shed in a sacrificial way, precisely as the blood of bulls, goats and calves was shed under the law. Once - Once for all, εφαπαξ, in opposition to the annual entering of the high priest into the holiest, with the blood of the annual victim.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
ConnectionsHebrews 9:14, Leviticus 16:15
Hebrews 9:13-14
the ashes of a heifer sprinkled: If the ashes of a heifer of Numbers 19 cleansed the body, how much more will the blood of Christ purify our consciences. The form is the rabbis' qal wahomer, lesser to greater. He offered Himself unblemished to God, as every sacrifice had to be.
through the eternal Spirit: Christ offered Himself, a free act of His own will, where the animals of the law had no will to give. The verse names Christ, the eternal Spirit and God in the one offering.
Hebrews 9:14
“Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult (compare Mal 1:8); much more for a man not justified by Christ's blood to offer dead works.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
Hebrews 9:14
“How much more shall the blood of Christ. - The merit of all his sufferings. Who through the eternal Spirit - The work of redemption being the work of the whole Trinity. Neither is the Second Person alone concerned even in the amazing condescension that was needful to complete it.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Hebrews 9:14
“Thirdly, It was Christ's offering himself to God without spot, without any sinful stain either in his nature or life; this was conformable to the law of sacrifices, which required them to be without blemish. Now further observe, [2.] What the efficacy of Christ's blood is; it is very great.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
A Testament Takes Force Only by Death
the mediator of a new covenant: Christ is the mediator of a new covenant, and His death redeems the transgressions committed under the first covenant. The Greek diatheke means both covenant and will, the sense verses 16 and 17 argue from. The called receive the promised eternal inheritance.
Hebrews 9:15
“And for this end he is the Mediator of a new covenant, that they who are called - To the engagements and benefits thereof. Might receive the eternal inheritance promised to Abraham: not by means of legal sacrifices, but of his meritorious death.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
3 more voices on this verse
Hebrews 9:15
“And for this cause - With this view; that is, to make an effectual atonement for sin, and to provide a way by which the troubled conscience may have peace. He is the Mediator - see notes on Gal 3:19-20. He is the Mediator between God and man in respect to that new covenant which he has made, or that new dispensation by which people are to be saved. He stands between God and man - the parties at variance - and undertakes the work of mediation and reconciliation.”
Hebrews 9:15
“To qualify all those that are effectually called to receive the promise of an eternal inheritance. These are the great legacies that Christ by his last will and testament has bequeathed to the truly characterized legatees. To make this New Testament effectual, it was necessary that Christ should die; the legacies accrue by means of death.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Hebrews 9:15
“But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant relation with us so long as past sins were unexpiated; Ro 3:24, 25, "a propitiation . . . His righteousness for the remission of sins that are past." might--Greek, "may receive," which previously they could not (Heb 11:39, 40). the promise--to Abraham.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Hebrews 9:16-17
necessary to establish the death: Here diatheke takes its legal sense of a will, and it is necessary to establish the death of the one who made it. That is why the first covenant began with blood and the new one needed Christ's death.
Hebrews 9:16
“For where a testament is - A learned and judicious friend furnishes me with the following translation of this and the 17th verse: - “For where there is a covenant, it is necessary that the death of the appointed victim should be exhibited, because a covenant is confirmed over dead victims, since it is not at all valid while the appointed victim is alive.” He observes, “There is no word signifying testator, or men, in the original.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
3 more voices on this verse
Hebrews 9:16
“Where a testament is, where it acts and operates, there must of necessity by the death of the testator; till then the property is still in the testator's hand, and he has power to revoke, cancel, or alter, his will as he pleases; so that no estate, no right, is conveyed by will, till the testator's death has made it unalterable and effectual.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Hebrews 9:16
“But the expression is not "there must be the death of both parties making the covenant," but singular, "of Him who made (aorist, past time; not 'of Him making') the testament." Also, it is "death," not "sacrifice" or "slaying." Plainly, the death is supposed to be past (aorist, "made"); and the fact of the death is brought (Greek) before court to give effect to the will.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Hebrews 9:16
“I say by means of death; for where such a covenant is, there must be the death of him by whom it is confirmed - Seeing it is by his death that the benefits of it are purchased. It seems beneath the dignity of the apostle to play upon the ambiguity of the Greek word, as the common translation supposes him to do.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
a will does not take effect: The Greek says a will takes force over the dead, the way property passes upon a death. Oecumenius reads the last clause, it cannot be executed while he is still alive, as a question.
Hebrews 9:17
“After he is dead - Neither this, nor after men are dead is a literal translation of the words.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Hebrews 9:18-22
not put into effect without blood: At Sinai, Exodus 24, Moses sprinkled the scroll and the people with blood, saying This is the blood of the covenant. The rule follows: without the shedding of blood there is no forgiveness. The word nearly allows exceptions, such as the flour offering of Leviticus 5:11.
Hebrews 9:18
“Whereupon neither the first testament,.... Or the first administration of the covenant of grace under the law: was dedicated without blood; or "confirmed" without it, that dispensation being a typical one; and that blood was typical of the blood of Christ, by which the new covenant or testament is ratified; see Exo 24:7.”
water, scarlet wool, and hyssop: Exodus 24 leaves out the water, scarlet wool, and hyssop, which Moses gives in other passages. The water kept the blood thin enough to sprinkle.
Hebrews 9:19
“For when Moses had spoken every precept to all the people - When he had recited all the Law, and had given all the commandments entrusted him to deliver; Exo 24:3. He took the blood of calves and of goats - This passage has given great perplexity to commentators from the fact that Moses in his account of the transactions connected with the ratification of the covenant with the people, Exo. 24, mentions only a part of the circumstances here referred to.”
2 more voices on this verse
Hebrews 9:19
“And the book itself - Which contained all he had said. And sprinkled all the people - Who were near him. The blood was mixed with water to prevent its growing too stiff for sprinkling; perhaps also to typify that blood and water, John xix, 34.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Hebrews 9:19
“The sprinkling of the roll (so the Greek for "book") of the covenant, or testament, as well as of the people, implies that neither can the law be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ (1Pe 1:2). Compare Heb 9:23, which shows that there is something antitypical to the Bible in heaven itself (compare Re 20:12).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
ConnectionsExodus 12:22
Moses spoke these words at Exodus 24:8, and John Gill sets them beside Matthew 26:28, where Christ spoke of His own blood at the Supper. Theophylact of Ohrid observes that Christ's words there name a new covenant and the forgiveness of sins. The blood at Sinai carried neither.
Hebrews 9:20
“The Greek "diathece" means both "testament" and "covenant": the term "covenant" better suits the old dispensation, though the idea testament is included, for the old was one in its typical relation to the new dispensation, to which the term "testament" is better suited. Christ has sealed the testament with His blood, of which the Lord's Supper is the sacramental sign.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Cross references
Hebrews 9:20
- QuotingExodus 24:8So Moses took the blood, sprinkled it on the people, and said, “This is the blood of the covenant that the LORD has made with you in accordance with all these words.”
'This is the blood of the testament which God hath enjoined unto you'
ConnectionsExodus 24:8
sprinkled with blood the tabernacle: Exodus 40:9 records only an anointing with oil. Jamieson, Fausset and Brown point to Leviticus 8, which adds blood on Aaron and the altar, and to Josephus, who says the tabernacle was sprinkled. Adam Clarke reads the rite as a sign that everything sinful man uses needs atoning blood.
Hebrews 9:21
“He sprinkled ...both the tabernacle - This circumstance is not stated by Moses. On the probability that this was done, see notes on Heb 9:19. The account of setting up the tabernacle occurs in Exo 11:1-10. In that account it is said that Moses “anointed” the tabernacle with the holy anointing oil; Heb 9:9-11. Josephus (Ant. book iii, chapter 8, section 6), says that he consecrated it and the vessels thereto belonging with the blood of bulls and of rams. This was undoubtedly the tradition in the time of Paul, and no one can prove that it is not correct.”
1 more voice on this verse
Hebrews 9:21
“Greek, "And, moreover, in like manner." The sprinkling of the tabernacle with blood is added by inspiration here to the account in Ex 30:25-30; 40:9, 10, which mentions only Moses' anointing the tabernacle and its vessels.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
without the shedding of blood: Jamieson, Fausset and Brown take the shedding as both the slaughter of the victim and the pouring out of its blood at the altar. That pouring was the heart of the sacrifice, according to Leviticus 17:11. Every rite pointed to Christ's blood, in John Wesley's reading.
Hebrews 9:22
“And almost all things - For some were purified by water or fire. Are according to the law purified with blood - Offered or sprinkled. And according to the law, there is no forgiveness of sins without shedding of blood - All this pointed to the blood of Christ effectually cleansing from all sin, and intimated, there can be no purification from it by any other means.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Hebrews 9:22
“Paul has, perhaps, in mind here, Lu 22:20, "This cup is the new testament in my blood, which is shed for you." is--Greek, "takes place": comes to pass. remission--of sins: a favorite expression of Luke, Paul's companion. Properly used of remitting a debt (Mt 6:12; 18:27, 32); our sins are debts.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Hebrews 9:22
“And almost all things are by the law purged with blood,.... All "except a few things", as the Arabic version renders it; for some things were cleansed by water, and others purged by fire, Num 31:23. Some join the word almost with the word purged, as if the sense was, that all things were purged by blood, but not perfectly, only almost; but the former sense is best.”
ConnectionsJoshua 2:18, Leviticus 17:11
Once for All: and Once Again to Appear
the copies of the heavenly things: Even the copies of the heavenly things had to be purified with earthly blood rites, and the heavenly things themselves needed better sacrifices than these. Access for sinners to the heavenly sanctuary needed a sacrifice equal to it, Christ's own blood.
Hebrews 9:23
“But the heavenly things themselves - Our heaven-born spirits: what more this may mean we know not yet. By better sacrifices than these - That is, by a better sacrifice, which is here opposed to all the legal sacrifices, and is expressed plurally, because it includes the signification of them all, and is of so much more eminent virtue.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
3 more voices on this verse
Hebrews 9:23
“The patterns of things in the heavens - The tabernacle and its various utensils; see the notes on Heb 8:5. Be purified with these - With water and blood, and by these ceremonies. But the heavenly things themselves - The heavenly tabernacle or sanctuary into which Christ has entered, and where he performs the functions of his ministry. The use of the word “purified” here applied to heaven, does not imply that heaven was before “unholy,” but it denotes that it is now made accessible to sinners; or that they may come and worship there in an acceptable manner.”
Hebrews 9:23
“These heavenly things are the privileges of the gospel state, begun in grace, perfected in glory. These must be ratified by a suitable sanction or consecration; and this was the blood of Christ. Now it is very evident that the sacrifice of Christ is infinitely better than those of the law.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Hebrews 9:23
“Christ's body, the true tabernacle (see on Heb 8:2; Heb 9:11), as bearing our imputed sin (2Co 5:21), was consecrated (Joh 17:17, 19) and purified by the shedding of His blood to be the meeting place of God and man. sacrifices--The plural is used in expressing the general proposition, though strictly referring to the one sacrifice of Christ once for all.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Hebrews 9:24-26
did not enter a man-made copy: Christ entered heaven itself, now to appear on our behalf in the presence of God. Repeated entries would have required Him to suffer repeatedly since the foundation of the world. He has appeared once for all, hapax, at the end of the ages, sunteleia, to do away with sin.
Hebrews 9:24
“For Christ is not entered into the holy places made with hands,.... The most holy place in the tabernacle of Moses, or in the temple built by Solomon, and rebuilt by Zerubbabel, and repaired by Herod, which are the figures of the true; that is, the most holy place in the tabernacle and temple, was a figure of the truth of that type; see Heb 9:9 as follows. Josephus (m) suggests the same, when speaking of the most holy place; he says, that it was inaccessible to the priests, that it might be as heaven to God.”
3 more voices on this verse
Hebrews 9:24
“Christ is not entered into the holy places made with hands - He is not gone into the holy of holies of the tabernacle or temple, as the Jewish high priest does once in the year with the blood of the victim, to sprinkle it before the mercy-seat there; but into heaven itself, which he has thus opened to all believers, having made the propitiatory offering by which both he and those whom he represents are entitled to enter and enjoy eternal blessedness.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Hebrews 9:24
“Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Hebrews 9:24
“Christ alone beholds the Father without a veil, and is His perfect image. Through seeing HIM only can we see the Father. in the presence of God--Greek, "to the face of God." The saints shall hereafter see God's face in Christ (Re 22:4): the earnest of which is now given (2Co 3:18).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
ConnectionsExodus 26:33
blood that is not his own: John Chrysostom counts the differences, often against once and the blood of others against His own. Christ is Himself both Priest and sacrifice. Adam Clarke adds that the one offering keeps the same power, the crucified body still standing as a sacrifice of full merit before the throne.
Hebrews 9:25
“Nor yet that he should offer himself often - The Jewish high priest entered the most holy place with blood once every year. In this respect the offering made by Christ, and the work which he performed, differed from that of the Jewish high priest. It was not needful that he should enter the holy place but once. Having entered there, he permanently remains there. With the blood of others - That is, with the blood of calves, and goats. This is a second point in which the work of Christ differs from that of the Jewish high priest.”
at the end of the ages: John Wesley sees the cross dividing the age of the world into two parts, with its power reaching backward and forward from that middle point. Adam Clarke cites Revelation 13:8 for the same reach. Believers before Christ's coming shared in His death as fully as those after.
Hebrews 9:26
“WHEN the old dispensation was becoming worn out, and like a vesture ready to be laid aside. When the end of the typical twilight had come, then Jesus Christ came forth from the Father and brought the dawning with Him. When the often appearing of the Aaronic priests had not availed for the putting away of sin, He came whose once appearing perfected the work.”
1 more voice on this verse
Hebrews 9:26
“That he could not have atoned for them without suffering. At the consummation of the ages - The sacrifice of Christ divides the whole age or duration of the world into two parts, and extends its virtue backward and forward, from this middle point wherein they meet to abolish both the guilt and power of sin.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Hebrews 9:27-28
man is appointed to die once: As man is appointed to die once, and after that to face judgment, so also Christ was offered once to bear the sins of many. He will appear a second time to bring salvation to those who eagerly await Him.
Hebrews 9:27
“And as it is appointed unto men once to die - Or, “since it is appointed unto men to die once only.” The object of this is to illustrate the fact that Christ died but once for sin, and that is done by showing that the most important events pertaining to man occur but once. Thus, it is with “death.” That does not, and cannot occur many times. It is the great law of our being that people die only once, and hence, the same thing was to be expected to occur in regard to him who made the atonement.”
2 more voices on this verse
Hebrews 9:27
“After this, the judgment - Of the great day. At the moment of death every man's final state is determined. But there is not a word in scripture of a particular judgment immediately after death.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Hebrews 9:27
“We must begin by noticing the parallel which the Apostle here draws. The words "as" and "so" suggest a comparison between two Truths of God, the correspondence of which he designed to set forth. The one a fact generally allowed, the other a fact he was anxious to inculcate. Now you will note that he says, "It is appointed unto men once to die," and only once. This is a truism. The rule is universal. The exceptions are inconsiderable. One or two persons may have died twice.”
to bring salvation: The Greek names Him with the article, the Christ, the one man offered to bear the sins of many. At His second appearing He brings salvation to those who eagerly await Him, raising their bodies from death into His glory.
Hebrews 9:28
“So Christ was once offered - He shall die no more; he has borne away the sins of many, and what he has done once shall stand good for ever. Yet he will appear a second time without sin, χωρις ἁμαρτιας, without a sin-offering; That he has already made. Unto salvation - To deliver the bodies of believers from the empire of death, to reunite them to their purified souls, and bring both into his eternal glory. This is salvation, and the very highest of which the human being is capable. Amen! Even so, come Lord Jesus! Hallelujah!”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Hebrews 9:28
“He, the One, was offered for many; and that once for all (compare Mt 20:28). look for him--with waiting expectation even unto the end (so the Greek). It is translated "wait for" in Ro 8:19, 23; 1Co 1:7, which see. appear--rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory. without sin--apart from, separate from, sin.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
How this psalm is built
The form: A correspondence between the Old Testament and the New, treating the tabernacle as the place of worship, then the services performed in it, then the spiritual sense and main design of all, as Henry classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| From the lesser to the greater | Verses 13 and 14 argue that if the blood of goats and bulls and the ashes of a heifer made the body clean, the blood of Christ will much more purify the conscience. Thomas Aquinas sets out the argument in the same form, that if blood and ashes can do this, the blood of Christ can certainly do much more. Jamieson, Fausset and Brown trace the ashes of the heifer to Numbers 19.Thomas Aquinas, Commentary on Hebrews, on Hebrews 9:14, section 444. | Hebrews 9:13, Hebrews 9:14 |
| The blood of the covenant quoted | Verse 20 quotes the words of Moses at Exodus 24:8, spoken as he sprinkled the people with blood. The writer uses the scene to show that the first covenant was put into effect with blood. Verse 22 then states the rule that without the shedding of blood there is no forgiveness. Jamieson, Fausset and Brown name the source.Jamieson, Fausset & Brown, Commentary Critical and Explanatory, on Hebrews 9:20. | Hebrews 9:18, Hebrews 9:20, Hebrews 9:22 |
| Once set against every year | The chapter sets the high priest who entered once a year, every year, against Christ who entered once for all. The word once stands five times, at verses 7, 12, 26, 27 and 28. John Chrysostom counts the differences at verse 25, often against once and the blood of others against His own.John Chrysostom, Homilies on Hebrews 17, on Hebrews 9:25. | Hebrews 9:7, Hebrews 9:12, Hebrews 9:25, Hebrews 9:26 |
| As and so | Verses 27 and 28 set two sentences side by side. As each person is appointed to die once and then to face judgment, so Christ was offered once and will appear a second time to bring salvation. Charles Spurgeon draws attention to the words as and so, which join a truth all accept to one the writer wished to teach.Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon 430, "Two Advents of Christ". | Hebrews 9:27, Hebrews 9:28 |
Where the chapter stands in the letter
7 more paragraphs on the patterns
Chapter 8 ended by calling the first covenant obsolete, and chapter 9 turns to the worship that belonged to it. Matthew Henry reads the chapter in three parts, the tabernacle at verses 1 to 5, its services at verses 6 and 7, and the spiritual sense and main design of all from verse 8 to the end (Complete Commentary, on Hebrews 9). John Calvin reads the opening as a move from the old covenant in general to its ceremonies, every one of which the coming of Christ brought to an end (Commentaries, on Hebrews 9:1).
Who speaks
The writer speaks throughout. He names the Holy Spirit as the One showing the meaning of the tabernacle at verse 8, and he gives Moses the words of verse 20 at the sprinkling of the covenant.
The debated reading: a will or a covenant
Verses 16 and 17 use the same Greek word that verse 15 renders covenant, and the Berean text renders it will. Matthew Henry reads it as a last will and testament, which conveys nothing until the one who made it has died (Complete Commentary, on Hebrews 9:16). John Chrysostom held that the writer drew the picture from common custom to encourage hearers troubled by the death of Christ (Homilies on Hebrews 16, on verses 16 and 17). Augustine of Hippo read the new covenant as made valid by the death of Christ, with the old covenant as its likeness (On Eighty-Three Varied Questions 75.1). John Wesley kept the sense covenant throughout, reading the death as that of the One by whom the covenant is confirmed, and he judged a play on the two senses of the word beneath the apostle (Explanatory Notes Upon the New Testament, on Hebrews 9:16).
What the chapter hands forward
Verse 25 says the high priest entered every year, and chapter 10 opens on the same yearly sacrifices and their reminder of sins. The second appearing of verse 28 returns at 10:37, where He who is coming will come and will not delay.
Keep studying
Studies36
- The Suffering Servant
- The Covenants
- The Scarlet Thread
- Prayers, Merits, and the Dead
- The General Epistles
- Blue, Purple and Scarlet
Show the next 6 titles
- Clean and Unclean
- The Day of Atonement
- The Hebrew Feasts
- Forgiving Yourself: What Scripture Says
- Heaven
- The Anchor of the Soul
Show the next 6 titles
People and groups1
Words12
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The context
Jamieson, Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; Matthew Henry, Commentary on the Whole Bible and Sir Robert Anderson, Types in Hebrews.
The form and classifications
John Chrysostom, Homilies on Hebrews 15, on Hebrews 9:1; Matthew Henry, Complete Commentary, on Hebrews 9, the chapter summary and Thomas Aquinas, Commentary on Hebrews, on Hebrews 9:1, section 413.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the New Testament; Edersheim, The Temple: Its Ministry and Services; Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentary on Hebrews; John Chrysostom; John Gill; John Owen, An Exposition of the Epistle to the Hebrews; John Wesley, Explanatory Notes Upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Oecumenius, The Pseudo-Oecumenian Catena on Hebrews and Theophylact of Ohrid, Commentary on Hebrews.