Hebrews9
American Standard Version · Public Domain
1Now even the first covenant had ordinances of divine service, and its sanctuary, a sanctuary of this world.
2For there was a tabernacle prepared, the first, wherein were the candlestick, and the table, and the showbread; which is called the Holy place.
3And after the second veil, the tabernacle which is called the Holy of holies;
4having a golden altar of incense, and the ark of the covenant overlaid round about with gold, wherein was a golden pot holding the manna, and Aaron’s rod that budded, and the tables of the covenant;
5and above it cherubim of glory overshadowing the mercy-seat; of which things we cannot now speak severally.
6Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services;
7but into the second the high priest alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people:
8the Holy Spirit this signifying, that the way into the holy place hath not yet been made manifest, while the first tabernacle is yet standing;
9which is a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect,
10being only (with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation.
11But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,
12nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption.
13For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh:
14how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God?
15And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance.
16For where a testament is, there must of necessity be the death of him that made it.
17For a testament is of force where there hath been death: for it doth never avail while he that made it liveth.
18Wherefore even the first covenant hath not been dedicated without blood.
19For when every commandment had been spoken by Moses unto all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
20saying, This is the blood of the covenant which God commanded to you-ward.
21Moreover the tabernacle and all the vessels of the ministry he sprinkled in like manner with the blood.
22And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood there is no remission.
23It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these.
24For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us:
25nor yet that he should offer himself often, as the high priest entereth into the holy place year by year with blood not his own;
26else must he often have suffered since the foundation of the world: but now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself.
27And inasmuch as it is appointed unto men once to die, and after this cometh judgment;
28so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation.
Study Guide
Public-domain commentary and original-language notes for Hebrews 9.
Chapter Summary
In this chapter: The Jewish tabernacle and its utensils. (1–5). Their use and meaning. (6–10). These fulfilled in Christ. (11–22). The necessity, superior dignity, and power of his priesthood and sacrifice. (23–28).
vv1-5
The apostle shows to the Hebrews the typical reference of their ceremonies to Christ. The tabernacle was a movable temple, shadowing forth the unsettled state of the church upon earth, and the human nature of the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily. The typical meaning of these things has been shown in former remarks, and the ordinances and articles of the Mosaic covenant point out Christ as our Light, and as the Bread of life to our souls; and remind us of his Divine Person, his holy priesthood, perfect righteousness, and all-prevailing intercession. Thus was the Lord Jesus Christ, all and in all, from the beginning. And as interpreted by the gospel, these things are a glorious representation of the wisdom of God, and confirm faith in Him who was prefigured by them.
vv6-10
The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.
vv11-14
All good things past, present, and to come, were and are founded upon the priestly office of Christ, and come to us from thence. Our High Priest entered into heaven once for all, and has obtained eternal redemption. The Holy Ghost further signified and showed that the Old Testament sacrifices only freed the outward man from ceremonial uncleanness, and fitted him for some outward privileges. What gave such power to the blood of Christ? It was Christ's offering himself without any sinful stain in his nature or life. This cleanses the most guilty conscience from dead, or deadly, works to serve the living God; from sinful works, such as pollute the soul, as dead bodies did the persons of the Jews who touched them; while the grace that seals pardon, new-creates the polluted soul. Nothing more destroys the faith of the gospel, than by any means to weaken the direct power of the blood of Christ. The depth of the mystery of the sacrifice of Christ, we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it, or the wisdom, the love, the grace that is in it. But in considering the sacrifice of Christ, faith finds life, food, and refreshment.
Key Words
οὖν (oûn): (adverbially) certainly, or (conjunctionally) accordingly
μέν (mén): properly, indicative of affirmation or concession (in fact); usually followed by a contrasted clause with G1161 (δέ) (this one, the former, etc.)
πρῶτος (prōtos): foremost (in time, place, order or importance)
ἔχω (échō): to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition)
δικαίωμα (dikaíōma): an equitable deed; by implication, a statute or decision
λατρεία (latreía): ministration of God, i.e. worship
τέ (té): both or also (properly, as correlation of G2532 (καί))
κοσμικός (kosmikós): terrene ("cosmic"), literally (mundane) or figuratively (corrupt)
ἅγιον (hágion): a sacred thing (i.e. spot)
γάρ (gár): properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
Cross References
Hebrews 9Establishes the High Priest's strict limitation to enter the Holy of Holies only once a year.
Supported by Matthew Henry, Matthew Poole, JFB
Directly quoted by the author of Hebrews ('This is the blood of the testament/covenant').
Supported by Matthew Henry, Matthew Poole, JFB
Details the second veil dividing the Holy Place from the Most Holy Place.
Supported by Matthew Poole, JFB
Describes the cherubim of glory overshadowing the mercy seat upon the Ark of the Covenant.
Supported by Matthew Henry, Matthew Poole, JFB
Prescribes the sprinkling of the blood of the bullock on the mercy seat for atonement.
Supported by Matthew Henry, Matthew Poole, JFB
Provides the Old Testament law concerning the ashes of a red heifer for purification.
Supported by Matthew Henry, Matthew Poole, JFB
The tearing of the temple veil at Christ's death, signifying the opened way to God.
Supported by Matthew Henry, JFB
The historical note that only the tables of stone remained in the ark under Solomon.
Supported by Matthew Poole, JFB
Specifies the golden censer of incense carried behind the veil on the Day of Atonement.
Supported by Matthew Poole, JFB
Identifies Christ's flesh as the veil through which a new, living way is opened.
Supported by Matthew Poole, JFB
Contrasts the uselessness of the blood of bulls and goats with Christ's blood.
Supported by Matthew Henry, Matthew Poole, JFB
Describes the historical inauguration of the first covenant using sacrificial blood.
Supported by Matthew Henry, Matthew Poole
Reinforces that earthly sanctuary vessels were only copies and shadows of heavenly realities.
Supported by Matthew Poole, JFB
Discusses figures/types (tupos) of things to come under the old administration.
Supported by Matthew Poole
Describes the true tabernacle pitched by the Lord, not by man.
Supported by Matthew Poole
Identifies Jesus as the surety and mediator of a better covenant.
Supported by Matthew Henry, Matthew Poole
Parallels the legal/covenantal nature of a man's confirmed testament, which cannot be disannulled.
Supported by Matthew Poole
The foundational judgment of mortality ('unto dust shalt thou return') appointing all men to die.
Supported by Matthew Henry, Matthew Poole
Prophesies that the Servant would bear the sins of many, directly echoed here.
Supported by Matthew Poole, JFB
Shows the heavenly golden censer and altar of incense in the ultimate celestial temple.
Supported by Matthew Poole, JFB
Refers to the abolition of the law of commandments contained in ordinances.
Supported by Matthew Poole
Compares Christ to a lamb without blemish or spot, whose precious blood redeems.
Supported by Matthew Henry
Affirms Christ suffered once for sins, the just for the unjust.
Supported by Matthew Henry
Declares that the Creator does not dwell in temples made with human hands.
Supported by Matthew Poole