Hebrews 9WEB
Books
All books

Hebrews9

World English Bible · Public Domain

1Now indeed even the first covenant had ordinances of divine service and an earthly sanctuary.

2For a tabernacle was prepared. In the first part were the lamp stand, the table, and the show bread, which is called the Holy Place.

3After the second veil was the tabernacle which is called the Holy of Holies,

4having a golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron’s rod that budded, and the tablets of the covenant;

5and above it cherubim of glory overshadowing the mercy seat, of which things we can’t speak now in detail.

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 offers for himself and for the errors of the people.

8The Holy Spirit is indicating this, that the way into the Holy Place wasn’t yet revealed while the first tabernacle was still standing.

9This is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshiper perfect,

10being only (with foods and drinks and various washings) fleshly ordinances, imposed until a time of reformation.

11But Christ having come as a high priest of the coming good things, 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 those who have been defiled, sanctify to the cleanness of the flesh,

14how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from dead works to serve the living God?

15For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance.

16For where a last will and testament is, there must of necessity be the death of him who made it.

17For a will is in force where there has been death, for it is never in force while he who made it lives.

18Therefore even the first covenant has not been dedicated without blood.

19For when every commandment had been spoken by Moses to 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 has commanded you.”

21He sprinkled the tabernacle and all the vessels of the ministry in the same way with the blood.

22According to the law, nearly everything is 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 hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us;

25nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own,

26or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself.

27Inasmuch as it is appointed for men to die once, and after this, judgment,

28so Christ also, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.

Study Guide

Public-domain commentary and original-language notes for Hebrews 9.

Full AI study →

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.

Cross References

Hebrews 9
v7Leviticus 16:2allusion

Establishes the High Priest's strict limitation to enter the Holy of Holies only once a year.

Supported by Matthew Henry, Matthew Poole, JFB

v20Exodus 24:8quotation

Directly quoted by the author of Hebrews ('This is the blood of the testament/covenant').

Supported by Matthew Henry, Matthew Poole, JFB

v3Exodus 26:33allusion

Details the second veil dividing the Holy Place from the Most Holy Place.

Supported by Matthew Poole, JFB

v5Exodus 25:17-22allusion

Describes the cherubim of glory overshadowing the mercy seat upon the Ark of the Covenant.

Supported by Matthew Henry, Matthew Poole, JFB

v7Leviticus 16:14typology

Prescribes the sprinkling of the blood of the bullock on the mercy seat for atonement.

Supported by Matthew Henry, Matthew Poole, JFB

v13Numbers 19:2typology

Provides the Old Testament law concerning the ashes of a red heifer for purification.

Supported by Matthew Henry, Matthew Poole, JFB

v3Matthew 27:51fulfillment

The tearing of the temple veil at Christ's death, signifying the opened way to God.

Supported by Matthew Henry, JFB

v41 Kings 8:9allusion

The historical note that only the tables of stone remained in the ark under Solomon.

Supported by Matthew Poole, JFB

v4Leviticus 16:12typology

Specifies the golden censer of incense carried behind the veil on the Day of Atonement.

Supported by Matthew Poole, JFB

v8Hebrews 10:20thematic

Identifies Christ's flesh as the veil through which a new, living way is opened.

Supported by Matthew Poole, JFB

v12Hebrews 10:4contrast

Contrasts the uselessness of the blood of bulls and goats with Christ's blood.

Supported by Matthew Henry, Matthew Poole, JFB

v18Exodus 24:3-8typology

Describes the historical inauguration of the first covenant using sacrificial blood.

Supported by Matthew Henry, Matthew Poole

v23Hebrews 8:5thematic

Reinforces that earthly sanctuary vessels were only copies and shadows of heavenly realities.

Supported by Matthew Poole, JFB

v9Romans 5:14thematic

Discusses figures/types (tupos) of things to come under the old administration.

Supported by Matthew Poole

v11Hebrews 8:2thematic

Describes the true tabernacle pitched by the Lord, not by man.

Supported by Matthew Poole

v15Hebrews 7:22thematic

Identifies Jesus as the surety and mediator of a better covenant.

Supported by Matthew Henry, Matthew Poole

v17Galatians 3:15thematic

Parallels the legal/covenantal nature of a man's confirmed testament, which cannot be disannulled.

Supported by Matthew Poole

v27Genesis 3:19thematic

The foundational judgment of mortality ('unto dust shalt thou return') appointing all men to die.

Supported by Matthew Henry, Matthew Poole

v28Isaiah 53:12fulfillment

Prophesies that the Servant would bear the sins of many, directly echoed here.

Supported by Matthew Poole, JFB

v4Revelation 8:3allusion

Shows the heavenly golden censer and altar of incense in the ultimate celestial temple.

Supported by Matthew Poole, JFB

v10Ephesians 2:15thematic

Refers to the abolition of the law of commandments contained in ordinances.

Supported by Matthew Poole

v141 Peter 1:19thematic

Compares Christ to a lamb without blemish or spot, whose precious blood redeems.

Supported by Matthew Henry

v261 Peter 3:18thematic

Affirms Christ suffered once for sins, the just for the unjust.

Supported by Matthew Henry

v11Acts 17:24contrast

Declares that the Creator does not dwell in temples made with human hands.

Supported by Matthew Poole