Hebrews9
New King James Version
1Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary.
2For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary;
3and behind the second veil, the part of the tabernacle which is called the Holiest of All,
4which 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;
5and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.
6Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services.
7But 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;
8the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing.
9It 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—
10concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.
11But 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.
12Not 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.
13For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh,
14how 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?
15And 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.
16For where there is a testament, there must also of necessity be the death of the testator.
17For a testament is in force after men are dead, since it has no power at all while the testator lives.
18Therefore not even the first covenant was dedicated without blood.
19For 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,
20saying, “This is the blood of the covenant which God has commanded you.”
21Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry.
22And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.
23Therefore 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.
24For 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;
25not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another—
26He 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.
27And as it is appointed for men to die once, but after this the judgment,
28so 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.
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