The Earthly Holy Place
1 The description of the rites and bloody sacrifices of the law, 11 far inferior to the dignity and perfection of the blood and sacrifice of Christ.
Heb 9:1 Now the first covenant had regulations for worship and also an earthly sanctuary.
The first covenant. “Covenant” is supplied, but correctly so, as in ch. 8:13 (see comment there). The reference is to the covenant made with Israel at Sinai (see on Heb. 8:7; cf. on Eze. 16:60).
Had regulations. The fact that the first covenant also had ordinances, assumes that the new covenant has them. The author has already introduced the service of Christ as high priest (chs. 5:5, 6; 6:19, 20; 7:22–25; 8:1, 2).
Now he enlarges upon that service. Regulations. Gr. dikaiōmata, “requirements,” “commandments.” Divine service. Gr. latreia (see on Rom. 9:4; 12:1).
An earthly sanctuary. That is, the sanctuary was adapted to the earth, the sanctuary was terrestrial. This is noted by way of contrast with the sanctuary of the new covenant, “the true tabernacle, which the Lord pitched, and not man” (ch. 8:2).
Heb 9:2 A tabernacle was set up. In its first room were the lampstand and the table with its consecrated bread; this was called the Holy Place.
The first apartment is here designated a tent as is the second apartment (v. 3). Throughout the year the first apartment was the only part of the sanctuary proper that was entered. The second apartment, the holiest of all, was entered only on the Day of Atonement.
Lamp stand.
The furnishings are described as they existed in the ancient tabernacle, not in the Temple then standing (cf. on v. 3). For a description of the candlestick see Ex. 25:31–40.
The table. See Ex. 25:23–30.
The consecrated bread. See Lev. 24:5–9.
The holy place. Gr. hagia. Textual evidence may be cited for the reading ta hagia (see on ch. 8:2), also for the reading hagia hagiōn (see on ch. 9:3). But scholars generally agree that the reading hagia is to be preferred. Hagia as a plural thus seems to designate the first apartment (cf. v. 3, where the second apartment seems likewise to be thus designated). See on ch. 8:2.
Heb 9:3 Behind the second curtain was a room called the Most Holy Place,
The second curtain. That is, the curtain separating the holy and most holy places, called “second” because the word here used for “curtain” (katapetasma) is used also of the curtain at the entrance of the holy place (see on ch. 6:19).
Most holy place. Gr. hagia hagiōn. The same question on hagia confronts us here as in v. 2, namely, whether it is singular or plural (see comment there). Because of this the phrase may be translated either “holy [tent] of holy [places],” or “holy [places] of holy [places].” The Greek may also be translated “holies of holies.”
Heb 9:4 which had the golden altar of incense and the gold-covered ark of the covenant. This ark contained the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant.
This altar was the most important object in the holy place. It seems unlikely that the author would omit mentioning it, especially since he is enumerating the articles which each apartment contains. It is to be noted that the author does not state that the altar of incense stood in the second apartment; but only that the most holy “had” the altar. The word translated “had” may be rendered “contain,” but this is not its only or necessary meaning. The connection between the altar and the most holy place here indicated may be that its function was closely connected with the most holy place. The incense offered daily on this altar was directed to the mercy seat in the most holy.
There God manifested His presence between the cherubim, and as the incense ascended with the prayers of the worshipers, it filled the most holy place as well as the holy.
The curtain that separated the two apartments did not extend to the ceiling but reached only part way. Thus, incense could be offered in the holy place—the only place where ordinary priests might enter— and yet reach the second apartment, the place to which it was directed.
In 1 Kings 6:22 the altar of incense of Solomon’s Temple is described as “by the oracle,” that is, related to the most holy place, or belonging to the most holy place.
Ark. See Ex. 25:10–16. Of the covenant. The ark is so designated because it contained “the tables of the covenant,” the two tables of stone on which God had written the Ten Commandments.
In Deut. 4:13 the Ten Commandments are declared to be the covenant that God commanded His people to perform.
The golden pot. See Ex. 16:33, 34. The idea of “golden” comes from the LXX, which in Ex. 16:33 reads “golden pot.” The Hebrew simply reads “pot.”
Aaron’s rod. See Nu. 17:1–11. The pot and Aaron’s rod are here seemingly declared to be in the ark. In the OT they are said to be “before the Lord,” or “before the Testimony” (Ex. 16:33, 34; Num. 17:10). There is no necessary discrepancy here, for these latter expressions may also designate a position inside the ark.
The statement in 1 Kings 8:9 that “there was nothing in the ark save the two tables of stone, which Moses put there” may imply that at one time there were other articles in the ark such as those mentioned here (see comment there).
Tables of the covenant. See Ex. 25:16; 32:15, 16; Deut. 9:9; see above under “of the covenant.”
Heb 9:5 Above the ark were the cherubim of the Glory, overshadowing the atonement cover. But we cannot discuss these things in detail now.
The word is a transliteration of the Heb. kerubim, a plural form, and hence does not require the addition of “s” to make it a plural. For a description of the cherubim see Ex. 25:18–20.
Of glory. The cherubim are probably thus designated with reference to the glory of God that was manifested between the cherubim (see Ex. 25:22; Num. 7:89; 1 Sam. 4:4; Ps. 80:1).
Atonement cover. Gr. hilastērion (see on Rom. 3:25).
Cannot discuss these things in detail.
The author does not wish to go further into detail, since an extended discussion of these matters is not his present purpose.
Heb 9:6 When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry.
The idea is that the tabernacle had been erected and furnished.
Outer room. That is, the first apartment (see on v. 2). Accomplishing the service. Part of the service was the daily offering of incense in the holy place and the trimming of the lamps (Ex. 27:20, 21; 30:7, 8).
Weekly the showbread was set in order on the table (Lev. 24:5–9). Also, whenever the anointed priest, or the whole congregation, sinned, a bullock was sacrificed, and the priest took of this blood and brought it into the first apartment. There he dipped his finger in the blood and sprinkled it seven times before the veil, and put some of the blood on the horns of the altar of sweet incense before the Lord (Lev. 4:5–7, 16–18).
Heb 9:7 But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance.
The high priest was the only one who was permitted to enter the inner room, second apartment, and he could enter on only one day in the year, the Day of Atonement (Lev. 16:2, 24; 23:27).
Never without blood.
The high priest entered first with the blood of a young bullock as a sin offering for himself and for his house (Lev. 16:3, 4, 11–14). When he entered the second time, he carried the blood of the Lord’s goat, by which the sanctuary as well as the people were cleansed (Lev. 16:15–17).
Heb 9:8 The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still functioning.
The Spirit is the divine interpreter of truth (see on John 14:26).
Showing. Compare 1 Peter 1:11. Holiest of all. Gr. ta hagia, “the holies,” or “the holy [places]” (see on chs. 8:2; 9:24, 25). The context makes clear that ta hagia here refers to that “greater and more perfect tabernacle, not made with hands” (ch. 9:11), that is, the heavenly sanctuary (cf. vs. 24, 25).
True, the translators of the KJV rendered ta hagia “holiest of all.” But it does not follow that they had in mind the most holy place of the heavenly sanctuary. It is doubtful that they held any detailed views concerning that sanctuary. They apparently thought of the heavenly sanctuary, or of “heaven itself,” where Jesus went (v. 24), as the holiest place of all, corresponding to the most holy place in the earthly sanctuary.
However, it should be remembered that the meaning of the passage must be decided not by an English translation but by the Greek, with careful attention being given to grammar and syntax.
First tabernacle.
Some hold that this expression refers to the first apartment of the earthly sanctuary. This view is since in vs. 2, 6 the expression is thus used. Since vs. 6–8 is closely connected, proponents of this view maintain that the force and logic of this passage would be lessened if “first tabernacle” were not given the same meaning in v. 8 as is given to it in v. 6.
Others hold that “first tabernacle” as here used refers to the whole Mosaic tabernacle contrasted with the heavenly tabernacle (ch. 8:2). They declare that Paul’s purpose is to contrast the sanctuaries of the two covenants (ch. 9:1), and that v. 8 teaches that the service in heaven could not begin till the earthly service was closed.
Both views are consistent with Paul’s thesis that Christ’s high-priestly ministry in the “more perfect tabernacle” (v. 11) could not begin until the earthly tabernacle service ended.
Heb 9:8 The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still functioning.
The Greek does not necessarily denote the standing of the building as such, but may have reference to the validity of the functions of the building. For the sense in which the “first tabernacle” was still standing, see on v. 9. The phrase “was yet standing” may thus mean, “is filling its appointed place,” or “is retaining its divinely appointed status.”
Heb 9:9 This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper.
The Greek makes clear that the antecedent of this word is “first tabernacle.” Therefore, the interpretation of v. 9 depends on the definition given to “first tabernacle” (see on v. 8).
In view of the Greek tenses in the remainder of this verse and in v. 10, all of which are present, the word “is” should be supplied (see below under “time then present”). Figure. Gr. parabolē, “parable”).
Present time. Possibly for reasons of diplomacy Paul grants that the earthly sanctuary service is still operative even though actually Christ, as the Mediator of a better covenant (8:6), has already been seated on the right hand of the Majesty in the heavens (chs. 1:3; 9:11, 12).
Services were still carried on in the Temple (ch. 8:4), in which many of the Jewish Christians apparently took part (see AA 189). Only gradually did these Jewish converts come to understand that the types of the ceremonial system had been fulfilled in Christ, and that therefore that system had come to an end.
The Jerusalem Council had ruled that the Gentiles were not to be required to be circumcised and keep the law of Moses (see Acts 15), but there is no record that this council made any ruling for Jewish Christians. They apparently were left to settle, based on their conscience, the matter of compliance with at least certain of the rites of the ceremonial law (cf. on Rom. 14:1, 5).
Thus, it seems that because the services in the Temple were still going on, and many Jewish Christians were showing deference for the rites and ceremonies of the Mosaic law, the author felt free to speak of the system as still in force.
It is his aim to show that something better has been inaugurated.
Being offered. “Time then present”. Gifts and sacrifices. A general expression for the various Levitical offerings. Could not make … perfect. Rather, “cannot make … perfect” (see above under “time then present”). The author has already dealt with the inadequacy of the ancient system (see on ch. 7:18, 19).
Conscience. Gr. suneidēsis (see on Rom. 2:15). The worshiper could fulfill all the outward requirements and yet not have peace of soul and the assurance of acceptance with God. Only as he had personal faith in Christ could he find such peace. But few attained this higher experience.
Most Jews depended on the meticulous performance of a multitude of regulations for acceptance with God.
Heb 9:10 They are only a matter of food and drink and various ceremonial washings—external regulations applying until the time of the new order.
Only. The external nature of the Levitical system is highlighted. Meats and drinks. Rather, “foods and drinks.” “Meats” is an Old English word meaning foods in general. Here is a reference to the various meat or cereal and drink offerings of the Jewish ceremonial law (Ex. 29:40, 41; Lev. 2:1–15; 23:13, 18, 37; Num. 6:15; etc.).
Ceremonial washings. See Mark 7:3, 4, 8; cf. Ex. 29:4; Lev. 11:25; Num. 8:7; etc. Some of the “washings” had value in teaching sanitation and personal cleanliness, aside from the spiritual implications they might have had. But to the original ordinances the Jews had added many others that God never commanded.
Thus “washings” were made to assume an important role in religion. And carnal ordinances. Textual evidence favors the omission of “and.” “Carnal ordinances” would thus stand in apposition with “gifts and sacrifices” (v. 9), or perhaps also with the “meats,” “drinks,” and “washings” mentioned in v. 10.
The carnal regulations failed to bring spiritual satisfaction; carrying them out did not make men perfect as pertaining to the conscience (v. 9).
Time of the new order. The Levitical system is thus clearly shown to be temporary. Its ordinances pointed forward to the work of the Messiah and were intended to be in force only until the Messiah came. The transition from the old system to the new may here be called a “reformation,” because of the abuse of the old system (see on Eph. 2:15).
Redemption Through the Blood of Christ
Heb 9:11 But when Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation.
The high-priestly work of Christ now comes up for consideration and is shown to be vastly superior to the services performed by the earthly high priest.
The phrase “good things to come” would take account that the period when Paul wrote was one of transition and that the new had not completely replaced the old. This was especially true about Jewish Christians (see on v. 9).
The translation “good things having come” would take note of the fact that when Jesus was installed as the high priest in heaven above, the good things of the new covenant had also come. By. Gr. dia, “through,” “by means of,” “with.” The preposition also has many other meanings. The context must determine the precise meaning. The context here does not favor the idea of passing through something. Certain commentators adopting this idea interpret “tabernacle” here as the lower heavens, through which Jesus passed on the way to heaven. But there is insufficient reason for adopting a different meaning for “tabernacle” here from that given to it in ch. 8:2 (see comment there.) Furthermore, the lower heavens are “of this building,” literally, “of this creation.” However, the idea of passing through is only one of the many meanings of dia. The instrumental idea is very common, and that meaning here, in the sense of “employing,” makes excellent sense in the context. The passage may thus be translated, “But Christ having appeared as high priest of good things to come, employing the greater and more perfect tabernacle … entered once for all into the holy place [or “places”].”
To perform their services the earthly priests employed a handmade tabernacle; for His services Christ employed a greater and more perfect tabernacle. One other view may be mentioned. Most of the Church Fathers, both Greek and Latin, held that the word “tabernacle” here refers to the body of Christ, or to His humanity. They gave to dia an instrumental force and taught that it was by means of the incarnation that Christ was prepared for His high-priestly ministry. This is a fact and one that the author has already emphasized (see on ch. 5:7–9).
Proponents of this view note that Jesus spoke of the temple of His body (John 2:21), and that the word “dwelt” in John 1:14 is literally “tented” (Gr. skēnaō, the noun form of which is skēnē, the word translated “tabernacle” in Heb. 9:11). They also cite other texts to show that the human body is referred to by “tabernacle” (2 Cor. 5:1, 4) or “temple” (1 Cor. 6:19).
The principal objection to this view is that it does not seem to conform well with the context. It introduces a definition for “tabernacle” that disrupts the consistent use the author has at least thus far made of the word. It is therefore safer to give to “tabernacle” a definition already given to it in the context, especially since no difficulty is encountered in interpreting the passage in this way.
Greater and more perfect. No earthly structure can represent the vastness and glory of the heavenly temple where God dwells. Tabernacle. See on ch. 8:2; cf. ch. 9:24.
Not made with human hands. Earthly high priests functioned in handmade temples. Christ, the great High Priest, functions in a vastly superior tabernacle “pitched” by the Lord (ch. 8:2).
Heb 9:12 He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption.
The superiority of Christ’s ministry is further established. It has already been shown to excel in that it is performed in a “greater and more perfect tabernacle” (v. 11). Now its supereminence is shown by the fact that the blood involved in the services was that of the Son of God Himself in contrast with the blood of mere animals.
For the significance of the blood of Christ see on Rom. 3:25.
Once for all. Gr. Ephapax.
Christ needed not to make repeated sacrifices in order to carry on His high-priestly work in the sanctuary in heaven (Heb. 9:24–26).
The most holy place.
Gr. ta hagia (see on chs. 8:2; 9:8). After Christ had offered “his own blood” on Calvary, and had ascended to heaven, He entered “within the veil” (see on ch. 6:19; cf. Additional Note on ch. 10).
Obtaining eternal redemption.
The redemption secured on the cross is evidently referred to, as indicated in vs. 13–17. Eternal.
In contrast with the temporary provisions of the Levitical system.
Redemption. Gr. lutrōsēs, “ransoming,” “releasing,” “deliverance.” The word occurs in the NT only here and in Luke 1:68; 2:38. The related word lutron, “ransom,” occurs in Matt. 20:28 (see comment there). Lutrōtēs, “deliverer” or “redeemer,” occurs in Acts 7:35 (see comment there), and apolutrōsis, also meaning “redemption,” in Rom. 3:24 (see comment there).
Heb 9:13 The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean.
For the purification effected by the ashes of the heifer see on Num. 19.
Sprinkling the unclean.
Or, “sprinkling the defiled.” See Num. 19:18.
Sanctified.
Gr. hagiazō, “to consecrate,” “to dedicate,” “to sanctify,” “to purify.” Hagiazō here seems to have the meaning of “purify” as in the LXX of Num. 6:11, where the KJV reads “hallow.” Sanctify…outwardly. Purifying of the flesh. This is contrasted with the purging of the conscience (v. 14). The criticism lodged against the Levitical rites is that they are external. They provide ceremonial purity but not true spiritual rest of soul (see on ch. 3:11). See on ch. 7:11, 19.
Heb 9:14 How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!
The superiority of Christ’s offering is emphasized. Blood of Christ. In contrast with the blood of animals (cf. on v. 12). Through the eternal Spirit. There is no article here in the Greek, thus suggesting, though not proving, that it is not the Holy Spirit that is here spoken of, but Christ’s own divine nature, which is eternal.
While He was in His eternal pre-existent state, Christ offered to give His life for man (Rev. 13:8). Christ gave His life a voluntary sacrifice. He had power to lay down His life, and He had power to take it again (John 10:18).
Cleanse. Gr. Katharizō. “To purify.” Compare the use of katharizō in Acts 10:15; 15:9; 2 Cor. 7:1; Eph. 5:26; Titus 2:14; James 4:8; 1 John 1:7, 9. The tense of the verb is future, doubtless in terms of those to whom the epistle was written who had not fully entered into the experience awaiting them under the new covenant (Heb. 8:10–12; see on ch. 9:9).
Under the old system they had found only ceremonial purity, but now they could find peace of soul in Christ.
Conscience. See on v. 9. Dead works. See on ch. 6:1. To serve. The object of purification is service. Men and women are redeemed for service. The cleansing is not an end in itself; it prepares men to render acceptable service to God (see on Rom. 12:1).
Living God. A common title of God in both the OT and the NT (see Deut. 5:26; Joshua 3:10; Heb. 3:12; etc.). Here the title seems to be chosen because of the mention of dead works. Those who serve the living God bring forth living fruits unto righteousness.
Heb 9:15 For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that he has died as a ransom to set them free from the sins committed under the first covenant.
For this reason.
That is, because of the efficacy of Christ’s blood to cleanse the conscience. Mediator of the New Testament. The author has already introduced Christ as “the mediator of a better covenant” (see on ch. 8:6). For the new covenant see on ch. 8:8–12. For “testament” see on ch. 9:16. By means of death. Literally, “death having occurred.” The reference is to the death on the cross (cf. on ch. 2:14). Redemption. Gr. upolutrōsis (see on Rom. 3:24). Under the first testament. Or, “under the first covenant” (see on chs. 7:22; 9:16).
Under the sacrificial system forgiveness for sin was granted based on the blood of the Lamb of God that was to be shed. The blood of animals in and of itself was powerless to remit sins. It was merely symbolic of the death of Christ for the sins of the world. If Jesus had not given His life, the forgiveness offered under the first covenant would never have been validated.
The receiving of the inheritance was dependent on the sacrifice of Christ. If Christ had not offered up His life, then those under the old covenant would have hoped in vain. Inheritance. See on Gal. 3:18.
Heb 9:16 In the case of a will, it is necessary to prove the death of the one who made it,
The “inheritance” mentioned in v. 15 probably suggested the idea of a will or testament, and the phrase “by means of death,” literally, “death having occurred,” probably called to mind the fact that Christ died leaving us an inheritance, and that this inheritance had left us in a testament.
Necessary. A will has no force whatever so long as the testator lives. For it to become effective, the testator must die.
Heb 9:17 because a will is in force only when somebody has died; it never takes effect while the one who made it is living.
The well-known fact that a will, or testament, does not go into effect until the testator dies is further emphasized.
Heb 9:18 This is why even the first covenant was not put into effect without blood.
Here, probably more accurately, “first covenant” (see on v. 16), for the author is speaking of the covenant made with Israel at Sinai (see on ch. 8:7).
Heb 9:19 When Moses had proclaimed every command of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people.
For the incident here described see on Ex. 24:3–8. These are not mentioned in Ex. 24:3–8, which identifies only the animals of the peace offerings (see Ex. 24:5).
Water, scarlet wool, and hyssop. These items are not mentioned in the account in Ex. 24:3–8. Their use in other connections is mentioned in Lev. 14; Num. 19.
There is nothing in the Exodus account that is inconsistent with the added details given by the author of Hebrews.
Scroll. The sprinkling of the book is not mentioned in Ex. 24:3–8, but is not inconsistent with the ceremonies there described.
Heb 9:20 He said, “This is the blood of the covenant, which God has commanded you to keep.”
The wording here is somewhat different from that in Ex. 24:8, but the general thought is the same (see Additional Notes on Matt. 3, Note 2). There is a notable similarity between the language of Hebrews and that of Christ when He served the wine at the institution of the Lord’s Supper (Matt. 26:28).
Heb 9:21 In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies.
This item is not mentioned in the OT account, which refers only to an anointing with oil (Ex. 40:9–11) Josephus, describing the consecration of the tabernacle, speaks of blood being sprinkled on both the tabernacle and the vessels belonging to it (Antiquities iii. 8. 6 [206]). This tradition the writer of Hebrews confirms.
Heb 9:22 In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.
There were certain exceptions. Some things were cleansed with fire or water, without any use of blood (Num. 19; 31:23, 24).
The law requires. That is, the law of Moses (cf. on ch. 7:12, 19).
Cleansed. Gr. katharizō (see on v. 14). Without shedding of blood. See Lev. 17:11. However, under certain circumstances sins could be atoned for with flour instead of blood (Lev. 5:11–13). But as a rule the Levitical ritual required the shedding of blood for atonement.
Forgiveness. Gr. Aphesis (see on Matt. 26:28). In nearly every occurrence of this word in the NT the word “sins” follows. Aphesis stands without the object only here and in Mark 3:29. But it seems clear that the word “sins” should be understood. The great truth taught by the stipulation that the shedding of blood was required for forgiveness, was that the salvation of man would one day require the death of the Son of God. Compare Matt. 26:28. Every animal sacrifice pointed forward to the supreme sacrifice of the “Lamb of God, which taketh away the sin of the world” (John 1:29).
Heb 9:23 It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these.
The general principle is found in v. 22. The wilderness tabernacle and its furnishings were representations of heavenly realities, foreshadowing the work that our great High Priest would do for sins.
Purified. Gr. katharizō, “to cleanse” (see on v. 14). With these. That is, the things mentioned in vs. 18–22. The heavenly things. The word “things” is supplied. The Greek has merely a plural article with the plural adjective. However, the neuter gender indicates that “things” is appropriately supplied.
The author is contrasting heavenly things with the various earthly items he has mentioned. The term is very general and may refer to anything connected with the heavenly service of Christ. The emphasis of the passage is not upon the act of cleansing, but upon the need for cleansing by a better sacrifice, namely, by the blood of Christ. There has been much discussion among commentators as to why anything in heaven, which is a place of purity, should require cleansing, and what it is that was purified by the blood of Christ.
Some assert that it is quite impossible to understand the author’s meaning. Others make suggestions, such as that the cleansing consisted of the appeasing of the wrath of God. This view must be rejected, for it reveals a misunderstanding of the nature of God, and of the atonement (see on Rom. 5:10).
Perhaps the difficulty arises from trying to press the author’s comparison too far. His main point is clear: he is showing that Christ’s sacrifice was vastly superior to that of the animal sacrifices. The blood of calves and of goats cleansed “things” (Heb. 9:22) relating to the earthly tabernacle, the sanctuary of the old covenant (v. 1).
Christ’s blood was related to the service in the “true tabernacle” (ch. 8:2), the sanctuary of the new covenant (ch. 9:11, 15). The former provided ceremonial purity, the latter, moral (see on vs. 13, 14).
Christ has appeared “in the presence of God for us” (v. 24). “He ever liveth to make intercession” for us (ch. 7:25). The reason we need someone to appear in the presence of God for us and to intercede for us is that we have sinned. Christ “appeared to put away sin by the sacrifice of himself” (ch. 9:26). Now he is ministering the benefits of His atonement in the sinner’s behalf.
As a result of this the sinner’s conscience is purged (v. 14). The word here translated “purge” is katharizō, which in v. 23 is translated “purified.” Compare with 1 John 1:9, where katharizō is translated “cleanse.”
Thus, Jesus as minister of the true tabernacle, appearing in the presence of God for us, and interceding for us, is carrying on a work of cleansing, a cleansing that has to do with the sins of repentant men. However, Christ also performs a special work of cleansing the heavenly sanctuary, which answers to the service performed by the high priest in the earthly sanctuary on the Day of Atonement (see on Lev. 16).
Of this special work of Christ, the prophet Daniel speaks: “Unto two thousand and three hundred days; then shall the sanctuary be cleansed [katharizō, LXX]” (Dan. 8:14). When the year-day principle is applied to this his time period, its termination is A.D. 1844 (see on Dan. 8:14).
By that time the earthly temple, a pattern of the things in the heavens, had long since disappeared. The period must therefore be to the sanctuary of the new covenant, “the true tabernacle, which the Lord pitched, and not man” (Heb. 8:2). See on Dan. 8:14. Better sacrifices.
The plural is here used for the single sacrifice of Christ, probably because the one sacrifice took the place of the multitude of sacrifices under the old system.
Heb 9:24 For Christ did not enter a sanctuary made with human hands that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence.
Sanctuary. Holy places. Gr. hagia (see on chs. 8:2; 9:8, 25).
Made with human hands. See on v. 11. Figures. Gr. antitupa, “copies,” “representations.” Our English word “antitype” comes from this Greek word, although we generally use “antitype” for the foreshadowed by the type. The Greek word may refer either to the original or to the copy.
It occurs only once more in the NT (1 Peter 3:21). Heaven itself. Here the “greater and more perfect tabernacle, not made with hands” (v. 11) is equated with “heaven itself.” “The heavenly temple, the abiding-place of the King of kings, where ‘thousand thousands minister unto him, and ten thousand times ten thousand stand before him,’ that temple filled with the glory of the eternal throne, where seraphim, its shining guardians, veil their faces in adoration—no earthly structure could represent its vastness and its glory”.
Now to appear. The author emphasizes the thought that Christ is already functioning as high priest. He is appealing to his readers to cease placing any dependence on the old Levitical system and to take full advantage of the glorious privileges provided by the new covenant (cf. on v. 9).
God’s presence. In contrast with the high priest of the earthly sanctuary (see on v. 8), who could appear only in the presence of the manifestation of the Deity in the Shekinah glory (see on Gen. 3:24), and that only once a year. For us. Or, “in behalf of us.” He makes intercession for us (ch. 7:25). “If any man sin, we have an advocate with the Father” (see on 1 John 2:1).
Heb 9:25 Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own.
Offer himself. Compare the phrase “his own blood” (see on v. 12). Often. Christ’ offering of Himself and His entrance into “heaven itself” (v. 24) were single, once-for-all, acts.
As the high priest. See on v. 7. The holy place. Gr. ta hagia (see on chs. 8:2; 9:8). Ta hagia may, in this context, be regarded as referring particularly to the most holy place, or in a more general sense to the sanctuary, as in ch. 8:2.
With blood that was not his own. The high priest’s entrance is contrasted with that of Jesus, who entered in “by his own blood” (v. 12).
Heb 9:26 Otherwise Christ would have had to suffer many times since the creation of the world. But he has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself.
Suffered. His incarnation and death would have had to be repeated often. Once. Gr. hapax, “once for all.” End of the world. Or, “consummation of the ages.” “End of the world” is here used synonymously with “in these last days” of ch. 1:2, and should be understood in the light of the comment there given.
Has appeared. That is, His first advent. To put away sin. Christ came to “save his people from their sins” (Matt. 1:21). Hewas “the Lamb of God, which taketh away the sin of the world” (John 1:29). See Isa. 53:6; 1 Peter 2:24; cf. Dan. 9:24; Heb. 9:23. Sacrifice of himself. See on v. 14.
Heb 9:27 Just as people are destined to die once, and after that to face judgment,
Verses 27 and 28 are parenthetical. The argument of v. 26 is carried on in ch. 10:1. Destined. Gr. apokeimai, “to store up,” “to lay away,” “to be stored up,” “to be reserved.” Compare the use of the word in Luke 19:20; Col. 1:5; 2 Tim. 4:8. The mention of Christ’s dying once apparently suggested the thought of men dying once. Because of Adam’s sin death passed upon all men (Rom. 5:12).
To die. It is appointed unto men to die only once prior to the judgment. This does not contradict the idea that if they are unfavorably judged they die again (Rev. 20:15).
To face judgment. Death is not the end of man. All must one day appear before the judgment seat of Christ (see on 2 Cor. 5:10). This fact is here mentioned seemingly to show a parallel with the work of Christ, whose first coming was not His final coming.
Heb 9:28 so Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.
The Bible speaks of Christ’s giving Himself (Gal. 1:4), or, offering Himself (Heb. 9:14), and of the Father giving His Son (John 3:16). But it also speaks of Christ as taken, crucified, and slain by wicked hands (Acts 2:23).
Not to bear sin. See on Heb. 9:26; cf. on 2 Cor. 5:21. Of many.
Waiting for Him. Await eagerly” (see on Rom. 8:19).
Appear. Gr. horaō, in the form here found, “to become visible,” “to appear.” Compare the use of the word in Luke 24:34; Acts 7:2; 1 Tim. 3:16.
Second time. His incarnation being the first time. This is the only place in the NT where the return of Christ in power and great glory is qualified by the adjective “second.” Without sin.
This is in contrast with the phrase, “to bear the sins of many.” At His first advent Christ took upon Himself the sins of the world (cf. 1 John 2:2). He was made “sin for us, … that we might be made the righteousness of God in him” (2 Cor. 5:21). But the work he came to do for sin is all completed ere He comes the second time.