Hebrews9
New Living Translation
1That first covenant between God and Israel had regulations for worship and a place of worship here on earth.
2There were two rooms in that Tabernacle. In the first room were a lampstand, a table, and sacred loaves of bread on the table. This room was called the Holy Place.
3Then there was a curtain, and behind the curtain was the second room called the Most Holy Place.
4In that room were a gold incense altar and a wooden chest called the Ark of the Covenant, which was covered with gold on all sides. Inside the Ark were a gold jar containing manna, Aaron’s staff that sprouted leaves, and the stone tablets of the covenant.
5Above the Ark were the cherubim of divine glory, whose wings stretched out over the Ark’s cover, the place of atonement. But we cannot explain these things in detail now.
6When these things were all in place, the priests regularly entered the first room as they performed their religious duties.
7But only the high priest ever entered the Most Holy Place, and only once a year. And he always offered blood for his own sins and for the sins the people had committed in ignorance.
8By these regulations the Holy Spirit revealed that the entrance to the Most Holy Place was not freely open as long as the Tabernacle and the system it represented were still in use.
9This is an illustration pointing to the present time. For the gifts and sacrifices that the priests offer are not able to cleanse the consciences of the people who bring them.
10For that old system deals only with food and drink and various cleansing ceremonies—physical regulations that were in effect only until a better system could be established.
11So Christ has now become the High Priest over all the good things that have come. He has entered that greater, more perfect Tabernacle in heaven, which was not made by human hands and is not part of this created world.
12With his own blood—not the blood of goats and calves—he entered the Most Holy Place once for all time and secured our redemption forever.
13Under the old system, the blood of goats and bulls and the ashes of a heifer could cleanse people’s bodies from ceremonial impurity.
14Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins.
15That is why he is the one who mediates a new covenant between God and people, so that all who are called can receive the eternal inheritance God has promised them. For Christ died to set them free from the penalty of the sins they had committed under that first covenant.
16Now when someone leaves a will, it is necessary to prove that the person who made it is dead.
17The will goes into effect only after the person’s death. While the person who made it is still alive, the will cannot be put into effect.
18That is why even the first covenant was put into effect with the blood of an animal.
19For after Moses had read each of God’s commandments to all the people, he took the blood of calves and goats, along with water, and sprinkled both the book of God’s law and all the people, using hyssop branches and scarlet wool.
20Then he said, “This blood confirms the covenant God has made with you.”
21And in the same way, he sprinkled blood on the Tabernacle and on everything used for worship.
22In fact, according to the law of Moses, nearly everything was purified with blood. For without the shedding of blood, there is no forgiveness.
23That is why the Tabernacle and everything in it, which were copies of things in heaven, had to be purified by the blood of animals. But the real things in heaven had to be purified with far better sacrifices than the blood of animals.
24For Christ did not enter into a holy place made with human hands, which was only a copy of the true one in heaven. He entered into heaven itself to appear now before God on our behalf.
25And he did not enter heaven to offer himself again and again, like the high priest here on earth who enters the Most Holy Place year after year with the blood of an animal.
26If that had been necessary, Christ would have had to die again and again, ever since the world began. But now, once for all time, he has appeared at the end of the age to remove sin by his own death as a sacrifice.
27And just as each person is destined to die once and after that comes judgment,
28so also Christ was offered once for all time as a sacrifice to take away the sins of many people. He will come again, not to deal with our sins, but to bring salvation to all who are eagerly waiting for him.
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