Text -- Hebrews 9:18-28 (NET)

9:18 So even the first covenant was inaugurated with blood. 9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people, 9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” 9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood. 9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. 9:23 So it was necessary for the sketches of the things in heaven to be purified with these sacrifices, but the heavenly things themselves required better sacrifices than these. 9:24 For Christ did not enter a sanctuary made with hands– the representation of the true sanctuary– but into heaven itself, and he appears now in God’s presence for us. 9:25 And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, 9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. 9:27 And just as people are appointed to die once, and then to face judgment, 9:28 so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 9:18

The first covenant ( hē prōtē ).

Supply diathēkē as in Heb 9:1.

Robertson: Heb 9:18

Has been dedicated ( enkekainistai ).

Stands dedicated. Perfect passive indicative of enkainizo , a late verb in lxx, one papyrus, and in N.T. only here and Heb 10:20. It means to renew, to inaugurate (1Sa 11:14; 2Ch 15:8) and in 1Ki 8:63 to dedicate. Note ta enkainia (Joh 10:22) for the feast of dedication.

Robertson: Heb 9:19

When every commandment had been spoken ( lalētheisēs ).

Genitive absolute with first aorist passive participle feminine singular of laleō . The author uses the account in Exo 24:3. "with characteristic freedom"(Moffatt). There is nothing there about the water, the scarlet wool (erion , diminutive of eros ,eiros , old word, here and in Rev 1:14; for kokkinos see Mat 27:6, and note on Mat 27:28), and hyssop (hussōpou , a plant mentioned in Joh 19:29). It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Num 10:2-10).

Robertson: Heb 9:19

Both the book itself ( auto te to biblion ).

There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in Exo 40:9.; Lev 8:10. and applies blood to all the details.

Robertson: Heb 9:19

Sprinkled ( erantisen ).

First aorist active indicative from rantizō (from rantos and this from rainō ), like baptizō from baptō . Cf. Mar 7:4; Heb 10:22; Rev 19:13.

Robertson: Heb 9:20

This is ( touto ).

Instead of idou of the lxx (Exod 24:8), just like our Lord’ s words in Mar 14:24, a possible reminiscence of the Master’ s words (Dods). The author also has eneteilato (he commanded) for dietheto of the lxx.

Robertson: Heb 9:21

In like manner with the blood ( tōi haimati homoiōs ).

Instrumental case of haima (blood). But the use of the article does not necessarily refer to the blood mentioned in Heb 9:19. In Exo 40:9 Moses sprinkled the tabernacle with oil. It had not been erected at the time of Exo 24:5. Josephus ( Ant. III. 8, 6) gives a tradition that blood was used also at this dedication. Blood was used annually in the cleansing rites on the day of atonement.

Robertson: Heb 9:22

I may almost say ( schedon ).

Old adverb, only three times in the N.T., here, Act 13:44; Act 19:26. Here it qualifies the entire clause, not just panta .

Robertson: Heb 9:22

With blood ( en haimati ).

In blood. There were exceptions (Exo 19:10; Exo 32:30.; Lev 5:11.; Lev 15:5; Num 16:46.; Num 31:23., etc.).

Robertson: Heb 9:22

Apart from shedding of blood ( chōris haimatekchusias ).

A double compound first found here (coined by the writer) and later in ecclesiastical writers (haima , blood, ek , out, cheō , to pour, like ekchusis haimatos 1Ki 18:28). "Pouring out of blood."The author seems to have in mind Christ’ s words in Mat 26:28 : "This is my blood of the covenant which is shed for many for the forgiveness of sins."The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon.

Robertson: Heb 9:23

The copies ( ta hupodeigmata ).

See Heb 8:5 for this word, the earthly (Heb 8:4; Heb 9:1) tabernacle.

Robertson: Heb 9:23

With these ( toutois ).

Instrumental case of houtos , like the rites above described (Heb 9:19), perhaps with some disparagement.

Robertson: Heb 9:23

Themselves ( auta ).

The heavenly realities (Heb 8:2, Heb 8:5; Heb 9:11.).

Robertson: Heb 9:23

With better sacrifices ( kreittosin thusiais ).

Instrumental case again. Point of this section (9:13-10:18).

Robertson: Heb 9:23

Than these ( para tautas ).

Use of para and the accusative case after a comparative as in Heb 1:4, Heb 1:9. To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical.

Robertson: Heb 9:24

Made with hands ( cheiropoiēta ).

See Heb 9:11 for this word.

Robertson: Heb 9:24

Like in pattern to the true ( antitupa tōn alēthinōn ).

Late compound word, only twice in N.T. (here, 1Pe 3:21). Polybius uses antitupos for infantry "opposite"to the cavalry. In modern Greek it means a copy of a book. Here it is the "counterpart of reality"(Moffatt). Moses was shown a tupos (model) of the heavenly realities and he made an antitupon on that model, "answering to the type"(Dods) or model. In 1Pe 3:21 antitupos has the converse sense, "the reality of baptism which corresponds to or is the antitype of the deluge"(Dods).

Robertson: Heb 9:24

Now to appear ( nun emphanisthēnai ).

Purpose clause by the first aorist passive infinitive of emphanizō (Mat 27:53; Joh 14:21.). For the phrase see Psa 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Heb 7:25; Rom 8:34; 1Jo 2:1.

Robertson: Heb 9:25

That he should offer himself often ( hina pollakis prospherēi heauton ).

Purpose clause with hina and present active subjunctive of prospherō (keep on offering himself, like Heb 5:1, Heb 5:3).

Robertson: Heb 9:25

With blood not his own ( en haimati allotriōi ).

So-called instrumental use of en (accompaniment). allotrios means "belonging to another,""not one’ s own"(Luk 16:12).

Robertson: Heb 9:26

Else must he often have suffered ( epei edei auton pollakis pathein ).

A common elliptical use of epei after which one must supply "if that were true"or "in that case,"a protasis of a condition of the second class assumed to be untrue. The conclusion with edei is without an (verbs of necessity, obligation, etc.). See Robertson, Grammar , p. 963. The conclusion with an occurs in Heb 10:2. See also 1Co 5:10. "Since, if that were true, it would be necessary for him to suffer often."

Robertson: Heb 9:26

Since the foundation of the world ( apo katabolēs kosmou ).

See Heb 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1Pe 1:19.; Rev 13:8).

Robertson: Heb 9:26

At the end ( epi sunteleiāi ).

Consummation or completion as in Mat 13:39. which see.

Robertson: Heb 9:26

Hath he been manifested ( pephanerōtai ).

Perfect passive indicative of phaneroō , permanent state. See "the primitive hymn or confession of faith"(Moffatt) in 1Ti 3:16 and also 1Pe 1:20. Jesus came once for all (Heb 1:2).

Robertson: Heb 9:26

To put away sin ( eis athetēsin tēs hamartias ).

See Heb 7:18 for the word athetēsis . "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions"(Vincent).

Robertson: Heb 9:27

It is appointed ( apokeitai ).

Present middle (or passive) of apokeimai , "is laid away"for men. Cf. same verb in Luk 19:20; Col 1:5; 2Ti 4:8 (Paul’ s crown).

Robertson: Heb 9:27

Once to die ( hapax apothanein ).

Once for all to die, as once for all to live here. No reincarnation here.

Robertson: Heb 9:27

After this cometh judgment ( meta touto krisis ).

Death is not all. Man has to meet Christ as Judge as Jesus himself graphically pictures (Matt 25:31-46; Joh 5:25-29).

Robertson: Heb 9:28

Once ( hapax ).

"Once for all"(Heb 9:26) as already stated.

Robertson: Heb 9:28

Shall appear a second time ( ek deuterou ophthēsetai ).

Future passive indicative of horaō . Blessed assurance of the Second Coming of Christ, but this time "apart from sin"(chōris hamartias , no notion of a second chance then).

Robertson: Heb 9:28

Unto salvation ( eis sōtērian ).

Final and complete salvation for "them that wait for him"(tois auton apekdechomenois ). Dative plural of the articular participle present middle of apekdechomai , the very verb used by Paul in Phi 3:20 of waiting for the coming of Christ as Saviour.

Vincent: Heb 9:18

Whereupon ( ὅθεν )

Rend. wherefore , or for which reason : on the general principle that a covenant must be ratified by death.

Vincent: Heb 9:18

Neither the first testament was dedicated without blood ( οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται )

Rend. " neither hath the first (covenant) been inaugurated without blood." There is surely no excuse for inserting testament here, as A.V., since the allusion is clearly to the ratification of a covenant with blood. But further, as this and the verses immediately following are intended to furnish a historical illustration of the statements in Heb 9:16, Heb 9:17, we seem forced either to render covenant in those verses, or to assume that the transaction here related was the ratification of a will and testament, or to find our writer guilty of using an illustration which turns on a point entirely different from the matter which he is illustrating. Thus: a testament is of force after men are dead. It has no force so long as the testator is alive. Wherefore , the first covenant was ratified by slaying victims and sprinkling their blood. For the incident see Exo 24:8. Ἐνκαινίζειν only here and Heb 10:20. lxx, to renew , 1Sa 11:14; 2Ch 15:8; Psa 51:10 : to dedicate , 1Ki 8:63; 1 Macc. 4:36. Comp. τὰ ἐνκαίνια the feast of dedication , Joh 10:22. Rend. οὐδὲ neither , as A.V., and not not even , in which case the meaning would be, " not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience," a thought which would be foreign to the point, which is merely the analogy in the matter of death.

Vincent: Heb 9:19

The statement of Heb 9:18 historically confirmed by the story of the establishment of the law-covenant, Exodus 24.

Of calves and goats ( τῶν μόσχων καὶ τῶν τράγων )

Not mentioned in the O.T. account. The goat was always for a sin-offering, and the sacrifices on this occasion were oxen, and are described as burnt offerings and sacrifices of peace, Exo 24:5. In the original covenant with Abraham a she-goat and a heifer are specially mentioned, Gen 15:9.

Vincent: Heb 9:19

Water, scarlet wool, hyssop - sprinkled the book ( ὕδατος, ἐρίου κοκκίνου, ὑσσώπου αὐτό τε τὸ βιβλίον ἐράντισεν )

None of these are mentioned in the O.T. account, which the writer appears to have filled up from the details of subsequent usage. Comp. the additions in Heb 9:5, Heb 9:10. It will also be observed that the sacrifices on the occasion of establishing the law covenant were not made according to the Mosaic ritual. They were offered, not by the priests, but by the young men, Exo 24:5. For κόκκινος scarlet , see on Mat 27:6. Ὕσσωπος hyssop appears in Exo 12:22; Lev 14:4, Lev 14:6, Lev 14:49; Num 19:6, Num 19:18; Psa 51:9; Joh 19:29. Mostly in connection with lustral ceremonies. The vexed question of the precise botanical character of the plant has never been decisively settled.

Vincent: Heb 9:22

The historical facts are summed up, emphasizing one point - cleansing by blood.

Almost all things ( σχεδον - πάντα )

The A.V. is wrong. Σξεδὸν almost or nearly is prefixed to the entire clause, and applies to both its members. Rend. " and I may almost say, it is in blood," etc. Almost provides for such exceptions as Exo 19:10; Exo 32:30-32; Exo 5:11-13; Lev 15:5; Lev 16:26-28; Lev 22:6; Num 16:46-48; Num 31:23, Num 31:24; Psalm 51:1-17; Psa 32:1, Psa 32:2.

Vincent: Heb 9:22

And without shedding of blood is no remission ( καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις )

This sentence also is covered by " I may almost say." It does not state that without shedding of blood there is no remission of sins, which " would be in conflict with the history and literature of the Old Testament." See exceptions above. Ἁιματεκχυσία shedding of blood , N.T.o , o lxx, o Class. Οὐ γίνεται ἄφεσις , lit. remission does not take place or ensue . For ἄφεσις see on Jam 5:15; most frequent in Luke and Acts. In Hebrews only here and Heb 10:18. Commonly with a genitive, in the phrase remission of sins : but sometimes absolutely as here, Mar 3:29; Luk 4:18.

Vincent: Heb 9:23

The heavenly sanctuary required a better purification than the Levitical.

The patterns of things in the heavens

The earthly tabernacle and its furniture. See on Heb 8:5.

Vincent: Heb 9:23

With these ( τούτοις )

Things specified in Heb 9:19.

Vincent: Heb 9:23

With better sacrifices ( κρείττοσι θυσίαις )

How can it be said that the heavenly things needed cleansing? It is not easy to answer. Various explanations have been proposed, which the student will find collected in Alford's note on this passage. The expression is rhetorical and figurative, and appears to be founded on that feature of the Levitical ritual according to which the high priest was required, on the Great Day of Atonement, to make an atonement for the sanctuary, " because of the uncleanness of the children of Israel." He was to do this also for the tabernacle of the congregation, and for the great altar. See Lev 16:16 ff. The rite implied that even the holy of holies had contracted defilement from the people's sin. Similarly, the atoning blood of Christ is conceived as purifying the things of the heavenly sanctuary which had been defiled by the sins of men. " If the heavenly city of God, with its Holy Place, is, conformably with the promise, destined for the covenant-people, that they may there attain to perfect fellowship with God, then their guilt has defiled these holy things as well as the earthly, and they must be purified in the same way as the typical law appointed for the latter, only not by the blood of an imperfect, but of a perfect sacrifice" (Delitzsch).

Vincent: Heb 9:24

Under the old covenant, the bloodshedding was symbolical: the death of the institutor was by proxy. In the ratification of the new covenant, Christ himself was the covenant-victim, and a real cleansing power attaches to his blood as the offering of his eternal spirit.

The holy places made with hands ( χειροποίητα ἅγια )

For holy places rend. a holy place , the plural being used of the sanctuary. Christ is not entered into a hand-made sanctuary.

Vincent: Heb 9:24

Figures ( ἀντίτυπα )

Or. figure . Only here and 1Pe 3:21, see note. Answering to the patterns in the heavens, Heb 8:5. Rev. like in pattern .

Vincent: Heb 9:24

Now to appear ( νῦν ἐμφανισθῆναι )

Now , not only in contrast with the time of the old, typical economy, but also implying a continually-present manifestation, for us , now , as at his first entrance into the heavenly sanctuary . Ἐμφανισθῆναι , rend. to be manifested . Better than to appear , because it exhibits the manifestation of Christ as something brought about as the result of a new and better economy, and distinctly contemplated in the institution of that economy. Christ is made openly manifest before the face of God. The Levitical priest was compelled to shroud the ark and the shekinah with incense-smoke, that he might not look upon God face to face.

Vincent: Heb 9:25

Nor yet that ( οὐ δ ' ἵνα )

Supply did he enter . " Nor yet did he enter that he might offer," etc.

Vincent: Heb 9:25

He should offer himself often ( πολλάκις προσφέρῃ ἑαυτόν )

His offering did not need repetition like the Levitical sacrifices. Offer himself refers rather to Christ's entrance into the heavenly sanctuary and presentation of himself before God, than to his offering on the cross. See on Heb 9:14. The sacrifice on the cross is described by παθεῖν suffer , Heb 9:26, and is introduced as a distinct thought. The point is that, being once in the heavenly sanctuary, Christ was not compelled to renew often his presentation of himself there, since, in that case, it would be necessary for him to suffer often. Each separate offering would necessitate a corresponding suffering.

Vincent: Heb 9:26

Since the foundation of the world ( ἀπὸ καταβολῆς κόσμου )

For, from the foundation of the world, sin required atonement by sacrifice; and, therefore, if Christ had been a victim like others, which must be offered repeatedly, he would have had to suffer repeatedly from the foundation of the world. If his sacrifice, like the animal atonements, had availed for a time only, he would have been obliged to repeat his offering whenever that time expired; and, since his atonement was designed to be universal, it would have been necessary for him to appear repeatedly upon earth, and to die repeatedly from the foundation of the world. Comp. 1Pe 1:20; Rev 13:8.

Vincent: Heb 9:26

In the end of the world ( ἐπὶ συντελείᾳ τῶν αἰώνων )

In N.T συντέλεια consummation , always with αἰὼν age . With the plural αἰώσων only here. Everywhere else συντέλεια αἰῶνος . The A.V. gives a wrong impression as of the end of this visible world. The true sense is the consummation of the ages : that is to say, Christ appeared when the former ages had reached their moral consummation under the old Levitical economy. Comp. Heb 1:2.

Vincent: Heb 9:26

To put away sin ( εἰς ἀθίτησιν τῆς ἁμαρτίας )

Lit. for the putting away of sin . For ἀθέτησις see on Heb 7:18. Note the singular number, sin . The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions.

Vincent: Heb 9:27

That there is no place for a repeated offering of Christ is further shown by reference to the lot of men in general. The very idea is absurd; for men die once, and judgment follows. Christ was man, and Christ died. He will not come to earth to live and die again. Christ died, but judgment did not follow in his case. On the contrary, he became judge of all.

It is appointed ( ἀπόκειται )

Lit. is laid by in store . Comp. Luk 19:20; Col 1:5 (see note); 2Ti 4:8.

Vincent: Heb 9:28

Christ

Emphasizing him, as the figure to which the old economy pointed.

Vincent: Heb 9:28

Was once offered ( ἅπαξ προσενεχθεὶς )

Lit. having been offered once for all . Note the passive in contrast with offer himself , Heb 9:25. He was appointed to die as truly as we. Comp. Luk 24:26; Mat 26:53, Mat 26:54; Psa 40:7, Psa 40:8.

Vincent: Heb 9:28

To bear ( ἀνενεγκεῖν )

Not in the sense of bearing a sin offering up to the cross ; for ἁμαρτία never means a sin-offering; nor in the sense of putting away ; but signifying to take upon himself and bear as a burden .

Vincent: Heb 9:28

Unto them that look for him ( τοῖς αὐτὸν ἀπεκδεχομένοις )

Rend. await him . For the verb, see on Phi 3:20. This second coming with salvation is only for those who await him in faith.

Vincent: Heb 9:28

Shall he appear ( ὀφθήσεται )

The usual verb for the appearance of Christ after his resurrection.

Vincent: Heb 9:28

The second time ( ἐκ δευτέρου )

A phrase quite common in N.T., but not in Paul. The idea is, beginning from the second: the second in a series taken as the point of departure. As among men judgment follows as the second thing after death, so, when Christ shall appear for the second time, he will appear as the sinless Savior.

Vincent: Heb 9:28

Unto salvation ( εἰς σωτηρίαν )

Not as a sinner to be judged, but as the Savior of mankind. It is not said that he will appear as judge, but only that he will not share the judgment which befalls all men after death. Still the phrase may imply that he will award salvation, as judge, to such as have believed on him.

Wesley: Heb 9:18

The Jewish covenant, originally transacted without the blood of an appointed sacrifice.

Wesley: Heb 9:19

Or heifers. And of goats, with water, and scarlet wool, and hyssop - All these circumstances are not particularly mentioned in that chapter of Exodus, but are supposed to be already known from other passages of Moses.

Wesley: Heb 9:19

Which contained all he had said.

Wesley: Heb 9:19

Who were near him. The blood was mixed with water to prevent its growing too stiff for sprinkling; perhaps also to typify that blood and water, Joh 19:34. Exo 24:7-8

Wesley: Heb 9:20

By this it is established. Exo 24:8.

Wesley: Heb 9:21

When it was made, and all its vessels, to be sprinkled with blood once a year.

Wesley: Heb 9:22

For some were purified by water or fire.

Wesley: Heb 9:22

Offered or sprinkled. And according to the law, there is no forgiveness of sins without shedding of blood - All this pointed to the blood of Christ effectually cleansing from all sin, and intimated, there can be no purification from it by any other means.

Wesley: Heb 9:23

That is, it plainly appears from what has been said.

Wesley: Heb 9:23

According to the appointment of God. That the tabernacle and all its utensils, which were patterns, shadowy representations, of things in heaven, should be purified by these - Sacrifices and sprinklings.

Wesley: Heb 9:23

Our heaven - born spirits: what more this may mean we know not yet.

Wesley: Heb 9:23

That is, by a better sacrifice, which is here opposed to all the legal sacrifices, and is expressed plurally, because it includes the signification of them all, and is of so much more eminent virtue.

Wesley: Heb 9:24

He never went into the holy of holies at Jerusalem, the figure of the true tabernacle in heaven, Heb 8:2. But into heaven itself, to appear in the presence of God for us - As our glorious high priest and powerful intercessor.

Wesley: Heb 9:26

This supposes, That by suffering once he atoned for all the sins which had been committed from the foundation of the world. That he could not have atoned for them without suffering.

Wesley: Heb 9:26

The sacrifice of Christ divides the whole age or duration of the world into two parts, and extends its virtue backward and forward, from this middle point wherein they meet to abolish both the guilt and power of sin.

Wesley: Heb 9:27

Of the great day. At the moment of death every man's final state is determined. But there is not a word in scripture of a particular judgment immediately after death.

Wesley: Heb 9:28

The punishment due to them.

Wesley: Heb 9:28

Even as many as are born into the world.

Wesley: Heb 9:28

When he comes to judgment.

Wesley: Heb 9:28

Not as he did before, bearing on himself the sins of many, but to bestow everlasting salvation.

JFB: Heb 9:18

Rather, "Whence."

JFB: Heb 9:18

"inaugurated." The Old Testament strictly and formally began on that day of inauguration. "Where the disposition, or arrangement, is ratified by the blood of another, namely, of animals, which cannot make a covenant, much less make a testament, it is not strictly a testament, where it is ratified by the death of him that makes the arrangement, it is strictly, Greek 'diathece,' Hebrew 'berith,' taken in a wider sense, a testament" [BENGEL]; thus, in Heb 9:18, referring to the old dispensation, we may translate, "the first (covenant)": or better, retain "the first (testament)," not that the old dispensation, regarded by itself, is a testament, but it is so when regarded as the typical representative of the new, which is strictly a Testament.

JFB: Heb 9:19

Confirming the general truth, Heb 9:16.

JFB: Heb 9:19

Strictly adhering to every direction of "the law of commandments contained in ordinances" (Eph 2:15). Compare Exo 24:3, "Moses told the people all the words of the Lord, and all the judgments; and all the people answered with one voice," &c.

JFB: Heb 9:19

Greek, "the calves," namely, those sacrificed by the "young men" whom he sent to do so (Exo 24:5). The "peace offerings" there mentioned were "of oxen" (Septuagint, "little calves"), and the "burnt offerings" were probably (though this is not specified), as on the day of atonement, goats. The law in Exodus sanctioned formally many sacrificial practices in use by tradition, from the primitive revelation long before.

JFB: Heb 9:19

Prescribed, though not in the twenty-fourth chapter of Exodus, yet in other purifications; for example, of the leper, and the water of separation which contained the ashes of the red heifer.

JFB: Heb 9:19

Ordinarily used for purification. Scarlet or crimson, resembling blood: it was thought to be a peculiarly deep, fast dye, whence it typified sin (see on Isa 1:18). So Jesus wore a scarlet robe, the emblem of the deep-dyed sins He bore on Him, though He had none in Him. Wool was used as imbibing and retaining water; the hyssop, as a bushy, tufty plant (wrapt round with the scarlet wool), was used for sprinkling it. The wool was also a symbol of purity (Isa 1:18). The Hyssopus officinalis grows on walls, with small lancet-formed woolly leaves, an inch long, with blue and white flowers, and a knotty stalk about a foot high.

JFB: Heb 9:19

Namely, out of which he had read "every precept": the book of the testament or covenant. This sprinkling of the book is not mentioned in the twenty-fourth chapter of Exodus. Hence BENGEL translates, "And (having taken) the book itself (so Exo 24:7), he both sprinkled all the people, and (Heb 9:21) moreover sprinkled the tabernacle." But the Greek supports English Version. Paul, by inspiration, supplies the particular specified here, not in Exo 24:7. The sprinkling of the roll (so the Greek for "book") of the covenant, or testament, as well as of the people, implies that neither can the law be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ (1Pe 1:2). Compare Heb 9:23, which shows that there is something antitypical to the Bible in heaven itself (compare Rev 20:12). The Greek, "itself," distinguishes the book itself from the "precepts" in it which he "spake."

JFB: Heb 9:20

Exo 24:8, "Behold the blood of the covenant, which the Lord has made with you concerning all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded in Luk 22:20, "This cup (is) the new Testament in My blood, which is shed for you": the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the correspondence, as here too "is" has to be supplied.

JFB: Heb 9:20

(See on Heb 9:16-17). The Greek "diathece" means both "testament" and "covenant": the term "covenant" better suits the old dispensation, though the idea testament is included, for the old was one in its typical relation to the new dispensation, to which the term "testament" is better suited. Christ has sealed the testament with His blood, of which the Lord's Supper is the sacramental sign. The testator was represented by the animals slain in the old dispensation. In both dispensations the inheritance was bequeathed: in the new by One who has come in person and died; in the old by the same one, only typically and ceremonially present. See ALFORD'S excellent Note.

JFB: Heb 9:20

Commissioned me to ratify in relation to you. In the old dispensation the condition to be fulfilled on the people's part is implied in the words, Exo 24:8, "(Lord made with you) concerning all these words." But here Paul omits this clause, as he includes the fulfilment of this condition of obedience to "all these words" in the new covenant, as part of God's promise, in Heb 8:8, Heb 8:10, Heb 8:12, whereby Christ fulfils all for our justification, and will enable us by putting His Spirit in us to fulfil all in our now progressive, and finally complete, sanctification.

JFB: Heb 9:21

Greek, "And, moreover, in like manner." The sprinkling of the tabernacle with blood is added by inspiration here to the account in Exo 30:25-30; Exo 40:9-10, which mentions only Moses' anointing the tabernacle and its vessels. In Lev 8:10, Lev 8:15, Lev 8:30, the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturally infer, as JOSEPHUS has distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed: Lev 16:16, Lev 16:20, Lev 16:33, virtually sanctions this inference. The tabernacle and its contents needed purification (2Ch 29:21).

JFB: Heb 9:22

To be joined with "all things," namely almost all things under the old dispensation. The exceptions to all things being purified by blood are, Exo 19:10; Lev 15:5, &c.; Lev 16:26, Lev 16:28; Lev 22:6; Num 31:22-24.

JFB: Heb 9:22

Greek, "apart from."

JFB: Heb 9:22

Shed in the slaughter of the victim, and poured out at the altar subsequently. The pouring out of the blood on the altar is the main part of the sacrifice (Lev 17:11), and it could not have place apart from the previous shedding of the blood in the slaying. Paul has, perhaps, in mind here, Luk 22:20, "This cup is the new testament in my blood, which is shed for you."

JFB: Heb 9:22

Greek, "takes place": comes to pass.

JFB: Heb 9:22

Of sins: a favorite expression of Luke, Paul's companion. Properly used of remitting a debt (Mat 6:12; Mat 18:27, Mat 18:32); our sins are debts. On the truth here, compare Lev 5:11-13, an exception because of poverty, confirming the general rule.

JFB: Heb 9:23

"the suggestive representations"; the typical copies (see on Heb 8:5).

JFB: Heb 9:23

The heavenly tabernacle and the things therein.

JFB: Heb 9:23

With the blood of bulls and goats.

JFB: Heb 9:23

The archetypes. Man's sin had introduced an element of disorder into the relations of God and His holy angels in respect to man. The purification removes this element of disorder and changes God's wrath against man in heaven (designed to be the place of God's revealing His grace to men and angels) into a smile of reconciliation. Compare "peace in heaven" (Luk 19:38). "The uncreated heaven of God, though in itself untroubled light, yet needed a purification in so far as the light of love was obscured by the fire of wrath against sinful man" [DELITZSCH in ALFORD]. Contrast Rev 12:7-10. Christ's atonement had the effect also of casting Satan out of heaven (Luk 10:18; Joh 12:31, compare Heb 2:14). Christ's body, the true tabernacle (see on Heb 8:2; Heb 9:11), as bearing our imputed sin (2Co 5:21), was consecrated (Joh 17:17, Joh 17:19) and purified by the shedding of His blood to be the meeting place of God and man.

JFB: Heb 9:23

The plural is used in expressing the general proposition, though strictly referring to the one sacrifice of Christ once for all. Paul implies that His one sacrifice, by its matchless excellency, is equivalent to the Levitical many sacrifices. It, though but one, is manifold in its effects and applicability to many.

JFB: Heb 9:24

Resumption more fully of the thought, "He entered in once into the holy place," Heb 9:12. He has in Heb 9:13-14, expanded the words "by his own blood," Heb 9:12; and in Heb 9:15-23, he has enlarged on "an High Priest of good things to come."

JFB: Heb 9:24

As was the Holy of Holies in the earthly tabernacle (see on Heb 9:11).

JFB: Heb 9:24

Copies "of the true" holiest place, heaven, the original archetype (Heb 8:5).

JFB: Heb 9:24

The immediate presence of the invisible God beyond all the created heavens, through which latter Jesus passed (see on Heb 4:14; 1Ti 6:16).

JFB: Heb 9:24

Ever since His ascension in the present economy (compare Heb 9:26).

JFB: Heb 9:24

To PRESENT HIMSELF; Greek, "to be made to appear." Mere man may have a vision through a medium, or veil, as Moses had (Exo 33:18, Exo 33:20-23). Christ alone beholds the Father without a veil, and is His perfect image. Through seeing HIM only can we see the Father.

JFB: Heb 9:24

Greek, "to the face of God." The saints shall hereafter see God's face in Christ (Rev 22:4): the earnest of which is now given (2Co 3:18). Aaron, the Levitical high priest for the people, stood before the ark and only saw the cloud, the symbol of God's glory (Exo 28:30).

JFB: Heb 9:24

In our behalf as our Advocate and Intercessor (Heb 7:25; Rom 8:34; 1Jo 2:1). "It is enough that Jesus should show Himself for us to the Father: the sight of Jesus satisfied God in our behalf. He brings before the face of God no offering which has exhausted itself, and, as only sufficing for a time, needs renewal; but He himself is in person, by virtue of the eternal Spirit, that is, the imperishable life of His person, now and for ever freed from death, our eternally present offering before God" [DELITZSCH in ALFORD].

JFB: Heb 9:25

As in Heb 9:24, Paul said, it was not into the typical, but the true sanctuary, that Christ is entered; so now he says, that His sacrifice needs not, as the Levitical sacrifices did, to be repeated. Construe, "Nor yet did He enter for this purpose that He may offer Himself often," that is, "present Himself in the presence of God, as the high priest does (Paul uses the present tense, as the legal service was then existing), year by year, on the day of atonement, entering the Holy of Holies.

JFB: Heb 9:25

Literally, "in."

JFB: Heb 9:25

Not his own, as Christ did.

JFB: Heb 9:26

In that case.

JFB: Heb 9:26

Rather as Greek, "It would have been necessary for Him often to suffer." In order to "offer" (Heb 9:25), or present Himself often before God in the heavenly holiest place, like the legal high priests making fresh renewals of this high priestly function. He would have had, and would have often to suffer. His oblation of Himself before God was once for all (that is, the bringing in of His blood into the heavenly Holy of Holies), and therefore the preliminary suffering was once for all.

JFB: Heb 9:26

The continued sins of men, from their first creation, would entail a continual suffering on earth, and consequent oblation of His blood in the heavenly holiest place, since the foundation of the world, if the one oblation "in the fulness of time" were not sufficient. PHILO [The Creation of the World, p. 637], shows that the high priest of the Hebrews offered sacrifices for the whole human race. "If there had been greater efficacy in the repetition of the oblation, Christ necessarily would not have been so long promised, but would have been sent immediately after the foundation of the world to suffer, and offer Himself at successive periods" [GROTIUS].

JFB: Heb 9:26

As the case is,

JFB: Heb 9:26

For all; without need of renewal. Rome's fiction of an UNBLOODY sacrifice in the mass, contradicts her assertion that the blood of Christ is present in the wine; and also confutes her assertion that the mass is propitiatory; for, if unbloody, it cannot be propitiatory; for without shedding of blood there is no remission (Heb 9:22). Moreover, the expression "once" for all here, and in Heb 9:28, and Heb 10:10, Heb 10:12, proves the falsity of her view that there is a continually repeated offering of Christ in the Eucharist or mass. The offering of Christ was a thing once done that it might be thought of for ever (compare Note, see on Heb 10:12).

JFB: Heb 9:26

Greek, "at the consummation of the ages"; the winding up of all the previous ages from the foundation of the world; to be followed by a new age (Heb 1:1-2). The last age, beyond which no further age is to be expected before Christ's speedy second coming, which is the complement of the first coming; literally, "the ends of the ages"; Mat 28:20 is literally, "the consummation of the age," or world (singular; not as here, plural, ages). Compare "the fulness of times," Eph 1:10.

JFB: Heb 9:26

Greek, "been manifested" on earth (1Ti 3:16; 1Pe 1:20). English Version has confounded three distinct Greek verbs, by translating all alike, Heb 9:24, Heb 9:26, Heb 9:28, "appear." But, in Heb 9:24, it is "to present Himself," namely, before God in the heavenly sanctuary; in Heb 9:26, "been manifested" on earth: in Heb 9:28, "shall be seen" by all, and especially believers.

JFB: Heb 9:26

Abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from its yoke, so that they shall at last sin no more.

JFB: Heb 9:26

Singular number; all the sins of men of every age are regarded as one mass laid on Christ. He hath not only droned for all actual sins, but destroyed sin itself. Joh 1:29, "Behold the Lamb of God that taketh away the sin (not merely the sins: singular, not plural) of the world."

JFB: Heb 9:26

Greek, "by (through) His own sacrifice"; not by "blood of others" (Heb 9:25). ALFORD loses this contrast in translating, "by His sacrifice."

JFB: Heb 9:27

Inasmuch as.

JFB: Heb 9:27

Greek, "it is laid up (as our appointed lot)," Col 1:5. The word "appointed" (so Hebrew "seth" means) in the case of man, answers to "anointed" in the case of Jesus; therefore "the Christ," that is, the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the Son of man. The two most solemn facts of our being are here connected with the two most gracious truths of our dispensation, our death and judgment answering in parallelism to Christ's first coming to die for us, and His second coming to consummate our salvation.

JFB: Heb 9:27

And no more.

JFB: Heb 9:27

Namely, at Christ's appearing, to which, in Heb 9:28, "judgment" in this verse is parallel. Not, "after this comes the heavenly glory." The intermediate state is a state of joyous, or else agonizing and fearful, expectation of "judgment"; after the judgment comes the full and final state of joy, or else woe.

JFB: Heb 9:28

Greek, "THE Christ"; the representative MAN; representing all men, as the first Adam did.

JFB: Heb 9:28

Not "often," Heb 9:25; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own "eternal Spirit" (Heb 9:14) concurring; as Abraham spared not Isaac, but offered him, the son himself unresistingly submitting to the father's will (Gen. 22:1-24).

JFB: Heb 9:28

Referring to Isa 53:12, "He bare the sins of many," namely, on Himself; so "bear" means, Lev 24:15; Num 5:31; Num 14:34. The Greek is literally "to bear up" (1Pe 2:24). "Our sins were laid on Him. When, therefore, He was lifted up on the cross, He bare up our sins along with Him" [BENGEL].

JFB: Heb 9:28

Not opposed to all, but to few. He, the One, was offered for many; and that once for all (compare Mat 20:28).

JFB: Heb 9:28

With waiting expectation even unto the end (so the Greek). It is translated "wait for" in Rom 8:19, Rom 8:23; 1Co 1:7, which see.

JFB: Heb 9:28

Rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory.

JFB: Heb 9:28

Apart from, separate from, sin. Not bearing the sin of many on Him as at His first coming (even then there was no sin in Him). That sin has been at His first coming once for all taken away, so as to need no repetition of His sin offering of Himself (Heb 9:26). At His second coming He shall have no more to do with sin.

JFB: Heb 9:28

To bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in Phi 3:20 he says, "we look for THE SAVIOUR." Note, Christ's prophetical office, as the divine Teacher, was especially exercised during His earthly ministry; His priestly is now from His first to His second coming; His kingly office shall be fully manifested at, and after, His second coming.

Clarke: Heb 9:18

Whereupon - Ὁθεν . Wherefore, as a victim was required for the ratification of every covenant, the first covenant made between God and the Hebrews, by the mediation of Moses, was not dedicated, εγκεκαινισται, renewed or solemnized, without blood - without the death of a victim, and the aspersion of its blood.

Clarke: Heb 9:19

When Moses had spoken every precept - The place to which the apostle alludes is Exo 24:4-8, where the reader is requested to consult the notes

Clarke: Heb 9:19

And sprinkled both the book - The sprinkling of the book is not mentioned in the place to which the apostle refers, (see above), nor did it in fact take place. The words αυτο τε το βιβλιον, and the book itself, should be referred to λαβων, having taken, and not to ερῥαντισε, he sprinkled; the verse should therefore be read thus: For after every commandment of the law had been recited by Moses to all the people, he took the blood of the calves, and of the goats, with water and scarlet wool, and the book itself, and sprinkled all the people. The rite was performed thus: Having received the blood of the calves and goats into basins, and mingled it with water to prevent it from coagulating, he then took a bunch of hyssop, and having bound it together with thread made of scarlet wool, he dipped this in the basin, and sprinkled the blood and water upon the people who were nearest to him, and who might be considered on this occasion the representatives of all the rest; for it is impossible that he should have had blood enough to have sprinkled the whole of the congregation

Some think that the blood was actually sprinkled upon the book itself, which contained the written covenant, to signify that the covenant itself was ratified by the blood.

Clarke: Heb 9:20

This is the blood of the testament - (covenant.) Our Lord refers to the conduct of Moses here, and partly quotes his words in the institution of the eucharist: This is my blood of the new covenant, which is shed for many for the remission of sins, Mat 26:28. And by thus using the words and applying them, he shows that his sacrificial blood was intended by the blood shed and sprinkled on this occasion, and that by it alone the remission of sins is obtained.

Clarke: Heb 9:21

He sprinkled - with blood - all the vessels of the ministry - To intimate that every thing used by sinful man is polluted, and that nothing can be acceptable in the sight of a holy God that has not in effect the sprinkling of the atoning blood.

Clarke: Heb 9:22

And almost all things are - purged with blood - The apostle says almost, because in some cases certain vessels were purified by water, some by fire, Num 31:23, and some with the ashes of the red heifer, Num 19:2-10, but it was always understood that every thing was at first consecrated by the blood of the victim

Clarke: Heb 9:22

And without shedding of blood is no remission - The apostle shows fully here what is one of his great objects in the whole of this epistle, viz. that there is no salvation but through the sacrificial death of Christ, and to prefigure this the law itself would not grant any remission of sin without the blood of a victim. This is a maxim even among the Jews themselves, אין כפרה אלא בדם ein capparah ella bedam , "There is no expiation but by blood."Yoma, fol. 5, 1; Menachoth, fol. 93, 2. Every sinner has forfeited his life by his transgressions, and the law of God requires his death; the blood of the victim, which is its life, is shed as a substitute for the life of the sinner. By these victims the sacrifice of Christ was typified. He gave his life for the life of the world; human life for human life, but a life infinitely dignified by its union with God.

Clarke: Heb 9:23

The patterns of things in the heavens - That is: The tabernacle and all its utensils, services, etc., must be purified by these, viz.: The blood of calves and goats, and the sprinkling of the blood and water with the bunch of hyssop bound about with scarlet wool. These are called patterns, ὑποδειγματα, exemplars, earthly things, which were the representatives of heavenly things. And there is no doubt that every thing in the tabernacle, its parts, divisions, utensils, ministry, etc., as appointed by God, were representations of celestial matters; but how far and in what way we cannot now see

Purification implies, not only cleansing from defilement, but also dedication or consecration. All the utensils employed in the tabernacle service were thus purified though incapable of any moral pollution

Clarke: Heb 9:23

But the heavenly things themselves -

1.    Some think this means heaven itself, which, by receiving the sacrificed body of Christ, which appears in the presence of God for us, may be said to be purified, i.e., set apart for the reception of the souls of those who have found redemption in his blood

2.    Others think the body of Christ is intended, which is the tabernacle in which his Divinity dwelt; and that this might be said to be purified by its own sacrifice, as he is said, Joh 17:19, to sanctify himself; that is, to consecrate himself unto God as a sin-offering for the redemption of man

3.    Others suppose the Church is intended, which he is to present to the Father without spot or wrinkle or any such thing

4.    As the entrance to the holy of holies must be made by the sprinkling of the blood of the sacrifice, and as that holy of holies represented heaven, the apostle’ s meaning seems to be that there was and could be no entrance to the holiest but through his blood; and therefore, when by a more perfect tabernacle, Heb 9:11, Heb 9:12, he passed into the heavens, not with the blood of bulls and goats, but by his own blood, he thus purified or laid open the entrance to the holiest, by a more valuable sacrifice than those required to open the entrance of the holy of holies. It was necessary, therefore, for God had appointed it so, that the tabernacle and its parts, etc., which were patterns of things in the heavens, should be consecrated and entered with such sacrifices as have already been mentioned; but the heaven of heavens into which Jesus entered, and whither he will bring all his faithful followers, must be propitiated, consecrated, and entered, by the infinitely better sacrifice of his own body and blood. That this is the meaning appears from the following verse.

Clarke: Heb 9:24

Christ is not entered into the holy places made with hands - He is not gone into the holy of holies of the tabernacle or temple, as the Jewish high priest does once in the year with the blood of the victim, to sprinkle it before the mercy-seat there; but into heaven itself, which he has thus opened to all believers, having made the propitiatory offering by which both he and those whom he represents are entitled to enter and enjoy eternal blessedness. And hence we may consider that Christ, appearing in his crucified body before the throne, is a real offering of himself to the Divine justice in behalf of man; and that there he continues in the constant act of being offered, so that every penitent and believer, coming unto God through him, find him their ever ready and available sacrifice, officiating as the High Priest of mankind in the presence of God.

Clarke: Heb 9:25

Nor yet that he should offer himself often - The sacrifice of Christ is not like that of the Jewish high priest; his must be offered every year, Christ has offered himself once for all: and this sacrificial act has ever the same efficacy, his crucified body being still a powerful and infinitely meritorious sacrifice before the throne.

Clarke: Heb 9:26

For then must he often have suffered - In the counsel of God, Christ was considered the Lamb slain from the foundation of the world, Rev 13:8, so that all believers before his advent were equally interested in his sacrificial death with those who have lived since his coming. Humanly speaking, the virtue of the annual atonement could not last long, and must be repeated; Christ’ s sacrifice is ever the same; his life’ s blood is still considered as in the act of being continually poured out. See Rev 5:6

Clarke: Heb 9:26

The end of the world - The conclusion of the Jewish dispensation, the Christian dispensation being that which shall continue till the end of time

Clarke: Heb 9:26

To put away sin - Εις αθετησιν ἁμαρτιας· To abolish the sin-offerings; i.e. to put an end to the Mosaic economy by his one offering of himself. It is certain that, after Christ had offered himself, the typical sin-offerings of the law ceased; and this was expressly foretold by the Prophet Daniel, Dan 9:24. Some think that the expression should be applied to the putting away the guilt, power, and being of sin from the souls of believers.

Clarke: Heb 9:27

As it is appointed - Αποκειται· It is laid before them by the Divine decree: Dust thou art, and unto dust thou shalt return. Unto men generally, during the course of the present world, not all men as some falsely quote; for Enoch and Elijah have not died, and those that shall be alive at the day of judgment shall not die, but be changed

Clarke: Heb 9:27

But after this the judgment - They shall die but once, and be judged but once, therefore there is no metempsychosis, no transmigration from body to body; judgment succeeds to dying; and as they shall be judged but once, they can die but once.

Clarke: Heb 9:28

So Christ was once offered - He shall die no more; he has borne away the sins of many, and what he has done once shall stand good for ever. Yet he will appear a second time without sin, χωρις ἁμαρτιας, without a sin-offering; That he has already made

Clarke: Heb 9:28

Unto salvation - To deliver the bodies of believers from the empire of death, to reunite them to their purified souls, and bring both into his eternal glory. This is salvation, and the very highest of which the human being is capable. Amen! Even so, come Lord Jesus! Hallelujah

1. In the preceding notes I have given my reasons for dissenting from our translation of the 15th, 16th, and 17th verses. Many learned men are of the same opinion; but I have not met with one who appears to have treated the whole in a more satisfactory manner than Dr. Macknight, and for the edification of my readers I shall here subjoin the substance of what he has written on this point

" Heb 9:15. Mediator of the new covenant. See Heb 8:7. The word διαθηκη, here translated covenant, answers to the Hebrew word berith , which all the translators of the Jewish Scriptures have understood to signify a covenant. The same signification our translators have affixed to the word διαθηκη, as often as it occurs in the writings of the evangelists and apostles, except in the history of the institution of the supper, and in 2Co 3:6 : and Heb 7:22, and in the passage under consideration; in which places, copying the Vulgate version, they have rendered διαθηκη by the word testament. Beza, following the Syriac Version, translates διαθηκη everywhere by the words foedas, pactum , except in the 16th, 17th, and 20th verses of this chapter, where likewise following the Syriac version, he has testamentum . Now if καινη διαθηκη, the new testament, in the passages above mentioned, means the Gospel covenant, as all interpreters acknowledge, παλαια διαθηκη, the old testament, 2Co 3:14, and πρωτη διαθηκη, the first testament, Heb 9:15, must certainly be the Sinaitic covenant or law of Moses, as is evident also from Heb 9:20. On this supposition it may be asked

1.    In what sense the Sinaitic covenant or law of Moses, which required perfect obedience to all its precepts under penalty of death, and allowed no mercy to any sinner, however penitent, can be called a testament, which is a deed conferring something valuable on a person who may accept or refuse it, as he thinks fit? Besides, the transaction at Sinai, in which God promised to continue the Israelites in Canaan, on condition they refrained from the wicked practices of the Canaanites, and observed his statutes, Lev. 18, can in no sense be called a testament

2.    If the law of Moses be a testament, and if, to render that testament valid, the death of the testator be necessary, as the English translators have taught us, Heb 9:16, I ask who it was that made the testament of the law? Was it God or Moses? And did either of them die to render it valid

3.    I observe that even the Gospel covenant is improperly called a testament, because, notwithstanding all its blessings were procured by the death of Christ, and are most freely bestowed, it lost any validity which, as a testament, it is thought to have received by the death of Christ, when he revived again on the third day

4.    The things affirmed in the common translation of Heb 9:15, concerning the new testament, namely, that it has a Mediator; that that Mediator is the Testator himself; that there were transgressions of a former testament, for the redemption of which the Mediator of the new testament died; and, Heb 9:19, that the first testament was made by sprinkling the people in whose favor it was made with blood; are all things quite foreign to a testament. For was it ever known in any nation that a testament needed a mediator? Or that the testator was the mediator of his own testament? Or that it was necessary the testator of a new testament should die to redeem the transgressions of a former testament? Or that any testament was ever made by sprinkling the legatees with blood? These things however were usual in covenants. They had mediators who assisted at the making of them, and were sureties for the performance of them. They were commonly ratified by sacrifices, the blood of which was sprinkled on the parties; withal, if any former covenant was infringed by the parties, satisfaction was given at the making of a second covenant

5.    By calling Christ the Mediator of the new testament our thoughts are turned away entirely from the view which the Scriptures give us of his death as a sacrifice for sin; whereas, if he is called the Mediator of the new covenant, which is the true translation of διαθηκης καινης μεσιτης, that appellation directly suggests to us that the new covenant was procured and ratified by his death as a sacrifice for sin. Accordingly Jesus, on account of his being made a priest by the oath of God, is said to be the Priest or Mediator of a better covenant than that of which the Levitical priests were the mediators. I acknowledge that in classical Greek διαθηκη, commonly signifies a testament. Yet, since the Seventy have uniformly translated the Hebrew word berith , which properly signifies a covenant, by the word διαθηκη, in writing Greek the Jews naturally used διαθηκη for συνθηκη as our translators have acknowledged by their version of Heb 10:16. To conclude: Seeing in the verses under consideration διαθηκη may be translated a covenant; and seeing, when so translated, these verses make a better sense, and agree better with the scope of the apostle’ s reasoning than if it were translated a testament; we can be at no loss to know which translation of διαθηκη in these verses ought to be preferred. Nevertheless, the absurdity of a phraseology to which readers have been long accustomed, without attending distinctly to its meaning, does not soon appear

" He is the Mediator. Here it is remarkable that Jesus is not called διαθεμενος, the Testator, but μεσιτης, the Mediator, of the new covenant; first, because he procured the new covenant for mankind, in which the pardon of sin is promised; for, as the apostle tells us, his death, as a sacrifice for sin, is the consideration on account of which the pardon of the transgressions of the first covenant is granted. Secondly, because the new covenant having been ratified as well as procured by the death of Christ, he is fitly called the Mediator of that covenant in the same sense that God’ s oath is called, Heb 6:17, the mediator, or confirmor, of his promise. Thirdly, Jesus, who died to procure the new covenant, being appointed by God the high priest thereof, to dispense his blessings, he is on that account also called, Heb 8:6, the mediator of that better covenant

Heb 9:16. For where a covenant (is made by sacrifice), there is a necessity that the death of the appointed sacrifice be produced. This elliptical expression must be completed, if, as is probable, the apostle had now in his eye the covenant which God made with Noah and Abraham. His covenant is recorded, Gen 8:20, where we are told, that on coming out of the ark Noah offered a burnt-offering of every clean beast and fowl. And the Lord smelled a sweet savor. And the Lord said in his heart, I will not again curse the ground, neither will I again smite any more every living thing as I have done. This promise or declaration God called his covenant with men, and with every living creature. Gen 9:9, Gen 9:10. In like manner God made a covenant with Abraham by sacrifice, Gen 15:9, Gen 15:18, and with the Israelites at Sinai, Exo 24:8. See also Psa 50:5. By making his covenants with men in this manner, God taught them that his intercourses with them were all founded on an expiation afterwards to be made for their sins by the sacrifice of the seed of the woman, the bruising of whose heel, or death, was foretold at the fall. On the authority of these examples, the practice of making covenants by sacrifice prevailed among the Jews; Jer 34:18; Zec 9:11; and even among the heathens; for they had the knowledge of these examples by tradition. Stabant et caesa jungebant foedera porca ; Virgil, Aeneid, viii. 611. Hence the phrases, foedus ferire and percutere, to strike or kill the covenant

" There is a necessity that the death του διαθεμενου, of the appointed. Here we may supply either the word θυματος, sacrifice, or ζωου, animal, which might be either a calf, a goat, a bull, or any other animal which the parties making the covenant chose. Διαθεμενου is the participle of the second aorist of the middle voice of the verb διατιθημι, constituo , I appoint. Wherefore its primary and literal signification is, of the appointed. Our translators have given the word this sense, Luk 22:29; Καγω διατιθεμαι ὑμιν, καθως διετιθετο μοι ὁ Πατηρ μου, βασιλειαν . And I appoint to you a kingdom, as my Father hath appointed to me a kingdom

" Be brought in ; Θανατον αναγκη φερεσθαι του διαθεμενου, Elsner, vol. ii., p. 381, has shown that the word φερεσθαι is sometimes used in a forensic sense for what is produced, or proved, or made apparent in a court of judicature. Wherefore the apostle’ s meaning is, that it is necessary the death of the appointed sacrifice be brought in, or produced, at the making of the covenant. In the margin of our Bibles this clause is rightly translated, be brought in. See Act 25:7, where φεροντες is used in the forensic sense

Heb 9:17. A covenant is firm over dead sacrifices; Επι νεκροις . Νεκροις being an adjective, it must have a substantive agreeing with it, either expressed or understood. The substantive understood in this place, I think, is θυμασι, sacrifices; for which reason I have supplied it in the translation. Perhaps the word ζωοις, animals, may be equally proper; especially as, in the following clause, διαθεμενος is in the gender of the animals appointed for the sacrifice. Our translators have supplied the word ανθρωποις, men, and have translated επι νεκροις, after men are dead, contrary to the propriety of the phrase

" It never hath force whilst the appointed liveth; Ὁτε ζῃ ὁ διαθεμενος . Supply μοσχος, or τραγος, or ταυρος· whilst the calf, or goat, or bull, appointed for the sacrifice of ratification, liveth. The apostle having, in Heb 9:15, showed that Christ’ s death was necessary as ὁ Μεσιτης, the Mediator, that is, the procurer, and ratifier of the new covenant, he in the 16th and 17th verses observes that, since God’ s covenants with men were all ratified by sacrifice to show that his intercourses with men are founded on the sacrifice of his Son, it was necessary that the new covenant itself should be ratified by his Son’ s actually dying as a sacrifice

1.    "The faultiness of the common translation of the 15th, 16th, 17th, 18th, and 20th verses of this chapter having been already shown in the notes, nothing needs be added here, except to call the reader’ s attention to the propriety and strength of the apostle’ s reasoning, as it appears in the translation of these verses which I have given, compared with his reasoning as represented in the common version.

2.    It is supposed that in Heb 9:28, the apostle, in speaking about Christ’ s bearing the sins of many, alludes to the ceremony of the scape goat. This mysterious sacrifice was to be presented to God, Lev 16:7, and the sins of the people were to be confessed over the head of it, Lev 16:21, and after this the goat was dismissed into a land uninhabited, laden, as the institution implied, with the sins of the people; and this the word ανενεγκειν, to bear or carry away, seems to imply. So truly as the goat did metaphorically bear away the sins of the many, so truly did Christ literally bear the punishment due to our sins; and in reference to every believer, has so borne them away that they shall never more rise in judgment against him

3.    In Christ’ s coming, or appearing the second time, it is very probable, as Dr. Doddridge and others have conjectured, that there is an allusion to the return of the high priest from the inner tabernacle; for, after appearing there in the presence of God, and making atonement for the people in the plain dress of an ordinary priest, Lev 16:23, Lev 16:24, he came out arrayed in his magnificent robes, to bless the people, who waited for him in the court of the tabernacle of the congregation. "But there will be this difference,"says Dr. Macknight, "between the return of Christ to bless his people, and the return of the high priest to bless the congregation. The latter, after coming out of the most holy place, made a new atonement in his pontifical robes for himself and for the people, Lev 16:24, which showed that the former atonement was not real but typical. Whereas Jesus, after having made atonement, (and presented himself in heaven, before God), will not return to the earth for the purpose of making himself a sacrifice the second time; but having procured an eternal redemption for us, by the sacrifice of himself once offered, he will return for the purpose of declaring to them who wait for him that they are accepted, and of bestowing on them the great blessing of eternal life. This reward he, being surrounded with the glory of the Father, Mat 16:27, will give them in the presence of an assembled universe, both as their King and their Priest. This is the great salvation which Christ came to preach, and which was confirmed to the world by them who heard him: Heb 2:3."Reader, lay this sincerely to heart

4.    The form in which the high priest and the ordinary priests were to bless the people, after burning the incense in the tabernacle, is prescribed, Num 6:23-26. Literally translated from the Hebrew it is as follows, and consists of three parts or benedictions: -

1.    May Jehovah bless thee, and preserve thee

2.    May Jehovah cause his face to shine upon thee, and be gracious unto thee

3.    May Jehovah lift up his faces upon thee, and may he put prosperity unto thee! (See my notes on the place, Num 6:23-26.

We may therefore say that Christ, our High Priest, came to bless each of us, by turning us away from our iniquity. And let no one ever expect to see him at his second coming with joy, unless he have, in this life, been turned away from his iniquity, and obtained remission of all his sins, and that holiness without which none can see God. Reader, the time of his reappearing is, to thee, at hand! Prepare to meet thy God

On the word conscience, which occurs so often in this chapter, and in other parts of this epistle, see the observations at the end of chap. 13.

Calvin: Heb 9:18

18.=== Whereupon neither the first, === etc. It hence appears that the fact is what is mainly urged, and that it is not a question about the word, though the Apostle turned to his own purpose a word presented to his attention in that language in which he wrote, as though one, while speaking of God’s covenant, which is often called in Greekμαρτυρία, a testimony, were to recommend it among other things under that title. And doubtless that is a testimony, μαρτυρία, to which angels from heaven has borne witness, and of which there have been so many illustrious witnesses on earth, even all the holy Prophets, Apostles, and a vast number of martyrs, and of which at last the Son of God himself became a surety. No one in such a discourse would deem any such thing as unreasonable. And yet the Hebrew word, תעודה will admit of no such meaning as a covenant; but as nothing is advanced but what is consistent with the thing itself, no scrupulous regard is to be paid to the meaning of a word.

The Apostle then says, that the old testament or covenant was dedicated with blood. He hence concludes, that men were even then reminded, that it could not be valid and efficacious except death intervened. For though the blood of beasts was then shed, yet, he denies that it availed to confine an everlasting covenant. That this may appear more clearly, we must notice the custom of sprinkling which he quotes from Moses. He first teaches us that the covenant was dedicated or consecrated, not that it had in itself anything profane; but as there is nothing so holy that men by their uncleanness will not defile, except God prevents it by making a renewal of all things, therefore the dedication was made on account of men, who alone wanted it.

He afterwards adds, that the tabernacle and all the vessels, and also the very book of the law, were sprinkled; by which rite the people were then taught, that God could not be sought or looked to for salvation, nor rightly worshipped, except faith in every case looked to an intervening blood. For the majesty of God is justly to be dreaded by us, and the way to his presence is nothing to us but a dangerous labyrinth, until we know that he is pacified towards us through the blood of Christ, and that this blood affords to us a free access. All kinds of worship are then faulty and impure until Christ cleanses them by the sprinkling of his blood. ¹⁵³

For the tabernacle was a sort of visible image of God; and as the vessels for ministering were destined for his service, so they were symbols of true worship. But since none of these were for salvation to the people, we hence reasonably conclude, that where Christ does not appear with his blood, we have nothing to do with God. So doctrine itself, however unchangeable may be the will of God, cannot be efficacious for our benefit, unless it be dedicated by blood, as is plainly set forth in this verse.

I know that others give a different interpretation; for they consider the tabernacle to be the body of the Church, and vessels the faithful, whose ministry God employs; but what I have stated is much more appropriate. For whenever God was to be called upon, they turned themselves to the sanctuary; and it was a common way of speaking to say that they stood before the Lord when they appeared in the temple.

Calvin: Heb 9:20

20.Saying, This is the blood of the testament, ¹⁵⁴ etc. If that was the blood of the testament, then neither the testament was without blood ratified, nor the blood without the testament available for expiation. It is hence necessary that both should be united; and we see that before the explanation of the Law, no symbol was added, for what would a sacrament be except the word preceded it? Hence a symbol is a kind of appendage to the word. And mark, this word was not whispered like a magic incantation, but pronounced with a clear voice, as it was destined for the people, according to what the words of the covenant express, which God hath enjoined unto you. ¹⁵⁵ Perverted, then, are the sacraments, and it is a wicked corruption when there is no explanation of the commandment given, which is as it were the very soul of the sacrament. Hence the Papists, who take away the true understanding of things from signs, retain only dead elements.

This passage reminds us that the promises of God are then only profitable to us when they are confirmed by the blood of Christ. For what Paul testifies in 2Co 1:20, that all God’s promises are yea and amen in Christ — this happens when his blood like a seal is engraven on our hearts, or when we not only hear God speaking, but also see Christ offering himself as a pledge for those things which are spoken. If this thought only came to our minds, that what we read is not written so much with ink as with the blood of Christ, that when the Gospel is preached, his sacred blood distills together with the voice, there would be far greater attention as well as reverence on our part. A symbol of this was the sprinkling mentioned by Moses!

At the same time there is more stated here than what is expressed by Moses; for he does not mention that the book and the people were sprinkled, nor does he name the goats, nor the scarlet wool, nor the hyssop. As to the book, that it was sprinkled cannot be clearly shown, yet the probability is that it was, for Moses is said to have produced it after he had sacrificed; and he did this when he bound the people to God by a solemn compact. With regard to the rest, the Apostle seems to have blended together various kinds of expiations, the reason for which was the same. Nor indeed was there anything unsuitable in this, since he was speaking of the general subject Or purgation under the Old Testament, which was done by means of blood. Now as to the sprinkling made by hyssop and scarlet wool, it is evident that it represented the mystical sprinkling made by the Spirit. We know that the hyssop possesses a singular power to cleanse and to purify; so Christ employs his Spirit to sprinkle us in order to wash us by his own blood when he leads us to true repentance, when he purifies us from the depraved lusts of our flesh, when he imbues us with the precious gift of his own righteousness. For it was not in vain that God had instituted this rite. David also alluded to this when he said,

“Thou wilt sprinkle me, O Lord, with hyssop, and I shall be cleansed.” (Psa 51:7.)

These remarks will be sufficient for those who wish to be sober­minded in their speculations.

Calvin: Heb 9:22

22.=== And almost all things, === etc. By saying almost he seems to imply that some things were otherwise purified. And doubtless they often washed themselves and other unclean things with water. But even water itself derived its power to cleanse from the sacrifices; so that the Apostle at length truly declares that without blood there was no remission. ¹⁵⁶ Then uncleanness was imputed until it was expiated by a sacrifice. And as without Christ there is no purity nor salvation, so nothing without blood can be either pure or saving; for Christ is never to be separated from the sacrifice of his death. But the Apostle meant only to say that this symbol was almost always made use of. But if at any time the purgation was not so made, it was nevertheless through blood, since all the rites derived their efficacy in a manner from the general expiation. For the people were not each of them sprinkled, (for how could so small a portion of blood be sufficient for so large a multitude?) yet the purgation extended to all. Hence the particle almost signifies the same as though he had said, that the use of this rite was so common that they seldom omitted it in purgations. For what Chrysostom says, that unfitness is thus denoted, because these were only figures under the Law, is inconsistent with the Apostle’s design.

===No remission, === etc. Thus men are prevented from appearing before God; for as he is justly displeased with them all, there is no ground for them to promise themselves any favor until he is pacified. But there is but one way of pacification, and that is by an expiation made by blood: hence no pardon of sins can be hoped for unless we bring blood, and this is done when we flee by faith to the death of Christ.

Calvin: Heb 9:23

23.The patterns, or exemplars, etc. Lest any one should object and say that the blood by which the old testament was dedicated was different from that of a testator, the Apostle meets this objection, and says that it was no wonder that the tabernacle which was earthly was consecrated by the sacrificing of beasts; for there was an analogy and a likeness between the purification and the things purified. But the heavenly pattern or exemplar of which he now speaks was to be consecrated in a very different way; there was here no need of goats or of calves. It hence follows that the death of the testator was necessary.

The meaning then is this, — as under the Law there were only earthly images of spiritual things, so the rite of expiation was also, so to speak, carnal and figurative; but as the heavenly pattern allows of nothing earthly, so it requires another blood than that of beasts, such as may correspond with its excellency. Thus the death of the testator is necessary, in order that the testament may be really consecrated.

He calls the kingdom of Christ heavenly things, ¹⁵⁷ for it is spiritual and possesses a full revelation of the truth. Better sacrifices he mentions instead of “a better sacrifice,” for it was only one; but he uses the plural number for the sake of the antithesis or contrast.

Calvin: Heb 9:24

24.=== For Christ is not entered, === etc. This is a confirmation of the former verse. He had spoken of the true sanctuary, even the heavenly; he now adds that Christ entered there. It hence follows that a suitable confirmation is required. The holy places he takes for the sanctuary; he says that it is not made with hands, because it ought not to be classed with the created things which are subject to decay; for he does not mean here the heaven we see, and in which the stars shine, but the glorious kingdom of God which is above all the heavens. He calls the old sanctuary theἀντίτυπον, the antitype of the true, that is, of the spiritual; for all the external figures represented as in a mirror what would have otherwise been above our corporeal senses. Greek writers sometimes use the same word in speaking of our sacraments, and wisely too and suitably, for every sacrament is a visible image of what is invisible.

===Now to appear, === etc. So formerly the Levitical priest stood before God in the name of the people, but typically; for in Christ is found the reality and the full accomplishment of what was typified. The ark was indeed a symbol of the divine presence; But it is Christ who really presents himself before God, and stands there to obtain favor for us, so that now there is no reason why we should flee from God’s tribunal, since we have so kind an advocate, through whose faithfulness and protection we are made secure and safe. Christ was indeed our advocate when he was on earth; but it was a further concession made to our infirmity that he ascended into heaven to undertake there the office of an advocate. So that whenever mention is made of his ascension into heaven, this benefit ought ever to come to our minds, that he appears there before God to defend us by his advocacy. Foolishly, then, and unreasonably the question is asked by some, has he not always appeared there? For the Apostle speaks here only of his intercession, for the sake of which he entered the heavenly sanctuary.

Calvin: Heb 9:25

25.=== Nor yet that he should offer himself often, === etc. How, then, is he a priest, one may say, if he offers no sacrifices? To this I reply that it is not requited of a priest that he should be continually sacrificing; for even under the Law there were days appointed for the chief sacrifices every year; they had also their hours daily morning and evening. But as that only true sacrifice which Christ offered once for all is ever efficacious, and thus perpetual in its effects, it is no wonder that on its virtue, which never fails, Christ’s eternal priesthood should be sustained. And here again he shows how and in what things Christ differs from the Levitical priest. Of the sanctuary he had spoken before; but he notices one difference as to the kind of sacrifice, for Christ offered himself and not an animal; and he adds another; that he repeated not his sacrifice, as under the Law, for the repetition there was frequent and even incessant.

Calvin: Heb 9:26

26.For then must he often have suffered, === etc. He shows how great an absurdity follows, if we do not count it enough that an expiation has been made by the one sacrifice of Christ. For he hence concludes that he must have died often; for death is connected with sacrifices. How this latter supposition is most unreasonable; it then follows that the virtue of the one sacrifice is eternal and extends to all ages. And he says since the foundation of the world, or from the beginning of the world ¹⁵⁸ for in all ages from the beginning there were sins which needed expiation. Except then the sacrifice of Christ was efficacious, no one of the fathers would have obtained salvation; for as they were exposed to God’s wrath, a remedy for deliverance would have failed them, had not Christ by suffering once suffered so much as was necessary to reconcile men to God from the beginning of the world even to the end. Except then we look for many deaths, we must be satisfied with the one true sacrifice.

And hence it is evident how frivolous is the distinction, in the acuteness of which the Papists take so much delight; for they say that the sacrifice of Christ on the cross was bloody, but that the sacrifice of the mass which they pretend to offer daily to God, is unbloody. Were this subtle evasion adopted, then the Spirit of God would be accused of inadvertence, having not thought of such a thing; for the Apostle assumes it here as an admitted truth, that there is no sacrifice without death. I care nothing that ancient writers have spoken thus; for it is not in the power of men to invent sacrifices as they please. Here stands a truth declared by the Holy Spirit, that sins are not expiated by a sacrifice except blood be shed. Therefore the notion, that Christ is often offered, is a device of the devil.

===But now once in the end of the world, === etc. He calls that the end of the world or the consummation of the ages, which Paul calls “the fullness of time,” (Gal 4:4;) for it was the maturity of that time which God had determined in his eternal purpose; and thus cut off is every occasion for men’s curiosity, that they may not dare to inquire why it was no sooner, or why in that age rather than in another. For it behooves us to acquiesce in God’s secret purpose, the reason for which appears clear to him, though it may not be evident to us. In short, the Apostle intimates that Christ’s death was in due time, as he was sent into the world for this end by the Father, in whose power is the lawful right to regulate all things as well as time, and who ordains their succession with consummate wisdom, though often hid from us

This consummation is also set in opposition to the imperfection of past time; for God so held his ancient people in suspense, that it might have been easily concluded that things had not yet reached a fixed state. Hence Paul declares that the end of the ages had come upon us, (1Co 10:11;) by which he means that the kingdom of Christ contained the accomplishment of all things. But since it was the fullness of time when Christ appeared to expiate sins, they are guilty of offering him an atrocious insult, who seek to renew his sacrifice, as though all things were not completed by his death. He then appeared once for all; for had he done so once or twice, there must have been something defective in the first oblation; but this is inconsistent with fullness.

===To put away, or to destroy sin, etc. ¹⁵⁹ This agrees with Daniel’s prophecy, in which the sealing up and the abolition of sins are promised, and in which it is also declared that there would be an end to sacrifices, (Dan 9:24;) for to what purpose are expiations when sins are destroyed? But this destruction is then only effected, when sins are not imputed to those who flee to the sacrifice of Christ; for though pardon is to be sought daily, as we daily provoke God’s wrath; yet as we are reconciled to God in no other way than by the one death of Christ, sin is rightly said to be put away or destroyed by it.

Calvin: Heb 9:27

27.=== And as it is appointed, === etc. The meaning is this: since we patiently wait after death for the day of judgment, it being the common lot of nature which it is not right to struggle against; why should there be less patience in waiting for the second coming of Christ? For if a long interval of time does not diminish, as to men, the hope of a happy resurrection, how unreasonable would it be to render less honor to Christ? But less would it be, were we to call upon him to undergo a second death, when he had once died. Were any one to object and say, that some had died twice, such as Lazarus, and not once; the answer would be this, — that the Apostle speaks here of the ordinary lot of men; but they are to be excepted from this condition, who shall by an instantaneous change put off corruption, (1Co 15:51;) for he includes none but those who wait for a long time in the dust for the redemption of their bodies.

Calvin: Heb 9:28

28.=== The second time without sin, === etc. The Apostle urges this one thing, — that we ought not to be disquieted by vain and impure longings for new kinds of expiations, for the death of Christ is abundantly sufficient for us. Hence he says, that he once appeared and made a sacrifice to abolish sins, and that at his second coming he will make openly manifest the efficacy of his death, so that sin will have no more power to hurt us. ¹⁶⁰

To bear, or, take away sins, is to free from guilt by his satisfaction those who have sinned. He says the sins of many, that is, of all, as in Rom 5:15. It is yet certain that all receive no benefit from the death of Christ; but this happens, because their unbelief prevents them. At the same time this question is not to be discussed here, for the Apostle is not speaking of the few or of the many to whom the death of Christ may be available; but he simply means that he died for others and not for himself; and therefore he opposes many to one. ¹⁶¹

But what does he mean by saying that Christ will appear without sin? Some say, without a propitiation or an expiatory sacrifice for sin, as the word sin is taken in Rom 8:3; 2Co 5:21; and in many places in the writings of Moses; but in my judgment he intended to express something more suitable to his present purpose, namely, that Christ at his coming will make it known how truly and really he had taken away sins, so that there would be no need of any other sacrifice to pacify God; as though he had said, “When we come to the tribunal of Christ, we shall find that there was nothing wanting in his death.” ¹⁶²

And to the same effect is what he immediately adds, unto salvation to them who look, or wait for him. Others render the sentence differently, “To them who look for him unto salvation;” But the other meaning is the most appropriate; for he means that those shall find complete salvation who recumb with quiet minds on the death of Christ; for this looking for or wanting has a reference to the subject discussed. The Scripture indeed does elsewhere ascribe this in common to believers, that they look for the coming of the Lord, in order to distinguish them from the ungodly, by whom his coming is dreaded, (1Th 1:10;) but as the Apostle now contends that we ought to acquiesce in the one true sacrifice of Christ, he calls it the looking for Christ, when we are satisfied with his redemption alone, and seek no other remedies or helps. ¹⁶³

Defender: Heb 9:20

Compare the words of Christ concerning the blood of the new covenant (Mat 26:28) with those of Moses concerning the blood of the old covenant (Exo 24:8)."

Defender: Heb 9:24

Thus, the wilderness tabernacle and the temple in Jerusalem were only "figures of the true" tabernacle. The latter is not merely a structure in heaven, but is "heaven itself.""

Defender: Heb 9:27

Enoch and Elijah seem to have been exceptions to this principle (Gen 5:24; 2Ki 2:11), but they will probably return to the earth in the last days and then die (see notes on Rev 11:3-12). There will be one great exception, the saints living on earth when Christ returns (1Co 15:51-53), but all (even those who will be living at that time) must prepare for death, for no one can be sure he will not die before Christ comes."

Defender: Heb 9:28

"Bear" here is the same word as "offer up" in Heb 7:27. Christ not only bore the penalty of our sins on the cross but also offered up His sacrificial blood to the Father as proof thereof (compare Heb 9:24, Heb 9:25). Israel's high priest offered up the blood of animals as an atonement for sins. Our High Priest offered up Himself.

Defender: Heb 9:28

To "look for Him" means to "expectantly wait for Him," knowing that He might come at any time. There is nothing in the whole scope of prophesied events in the last days that must be fulfilled before He comes. Many of these events could happen before His return, but none must happen. We should "look for him" every day and "love his appearing" (2Ti 4:8)."

TSK: Heb 9:18

the first : Heb 8:7-9; Exo 12:22, Exo 24:3-8

dedicated : or, purified, Heb 9:14, Heb 9:22

TSK: Heb 9:19

the blood : Heb 9:12, Heb 10:4; Exo 24:5, Exo 24:6, Exo 24:8-11; Lev 1:2, Lev 1:3, Lev 1:10, Lev 3:6, Lev 16:14-18

scarlet : or, purple, Lev 14:4-6, Lev 14:49-52; Num 19:6; Mat 27:28; Mar 15:17, Mar 15:20; Joh 19:2, Joh 19:5

hyssop : Exo 12:22; Num 19:18; Psa 51:7

sprinkled : Heb 12:24; Exo 24:8; Isa 52:15; Eze 36:25; 1Pe 1:2

TSK: Heb 9:20

This : Heb 13:20; Zec 9:11; Mat 26:28

testament : Rather, covenant. Heb 9:16 and Heb 9:17 may be better rendered, ""For where a covenant is, there must necessarily be the death of that by which it is confirmed; for a covenant is confirmed over dead victims, and does not avail while that by which it is confirmed liveth.""Deu 29:12; Jos 9:6

TSK: Heb 9:21

Exo 29:12, Exo 29:20,Exo 29:36; Lev 8:15, Lev 8:19, Lev 9:8, Lev 9:9, Lev 9:18, Lev 16:14-19; 2Ch 29:19-22; Eze 43:18-26

TSK: Heb 9:22

almost : Lev 14:6, Lev 14:14, Lev 14:25, Lev 14:51, Lev 14:52

and without : Lev 4:20,Lev 4:26, Lev 4:35, Lev 5:10,Lev 5:12, Lev 5:18, Lev 6:7, Lev 17:11

TSK: Heb 9:23

the patterns : Heb 9:9, Heb 9:10,Heb 9:24, Heb 8:5, Heb 10:1; Col 2:17

the heavenly : Heb 9:11, Heb 9:12, Heb 9:14, Heb 9:24, Heb 10:4, Heb 10:10-17; Luk 24:26, Luk 24:46; Joh 14:3; 1Pe 1:19-21; Rev 5:9

TSK: Heb 9:24

the holy : Heb 9:11; Mar 14:58; Joh 2:19-21

the figures : Heb 9:9, Heb 9:23, Heb 8:2

but : Heb 1:3, Heb 6:20, Heb 7:26, Heb 8:2, Heb 8:5, Heb 12:2; Psa 68:18; Mar 16:19; Luk 24:51; Joh 6:62; Joh 16:28; Act 1:9-11, Act 3:21; Eph 1:20-22, Eph 4:8-11; Col 3:2; 1Pe 3:22

appear : Heb 7:25; Exo 28:12, Exo 28:29; Zec 3:1; Rom 8:33; 1Jo 2:1, 1Jo 2:2; Rev 8:3

TSK: Heb 9:25

offer : Heb 9:7, Heb 9:14, Heb 9:26, Heb 10:10

as : Heb 9:12; Exo 30:10; Lev. 16:2-34

TSK: Heb 9:26

the foundation : Mat 25:34; Joh 17:24; 1Pe 1:20; Rev 13:8, Rev 17:8

in : Heb 1:2; Isa 2:2; Dan 10:14; Mic 4:1; 1Co 10:11; Gal 4:1; Eph 1:10; 1Pe 1:20

he appeared : Heb 9:12, Heb 7:27, Heb 10:4, Heb 10:10; Lev 16:21, Lev 16:22; 2Sa 12:13, 2Sa 24:10; Job 7:21; Dan 9:24; Joh 1:29; 1Pe 2:24, 1Pe 3:18; 1Jo 3:5

the sacrifice : Heb 9:14, Heb 10:12, Heb 10:26; Eph 5:2; Tit 2:14

TSK: Heb 9:27

as : Gen 3:19; 2Sa 14:14; Job 14:5, Job 30:23; Psa 89:48; Ecc 3:20, Ecc 9:5, Ecc 9:10, Ecc 12:7; Rom 5:12

but : Heb 6:2; Job 19:25; Ecc 11:9, Ecc 12:14; Matt. 25:31-46; Joh 5:26-29; Act 17:31; Rom 2:5, Rom 14:9-12; 1Co 4:5; 2Co 5:10; 2Ti 4:1; Jud 1:15; Rev 20:11

TSK: Heb 9:28

was : Heb 9:25; Rom 6:10; 1Pe 3:18; 1Jo 3:5

to bear : Lev 10:17; Num 18:1, Num 18:23; Isa 53:4-6, Isa 53:11, Isa 53:12; Mat 26:28; Rom 5:15; 1Pe 2:24

them : Phi 3:20; 1Th 1:10; 2Ti 4:8; Tit 2:13; 2Pe 3:12

he appear : Zec 14:5; Joh 14:3; Act 1:11; 1Th 4:14-16; 2Th 1:5-9, 2Th 2:1; 1Jo 3:2; Rev 1:7

without : Rom 6:10, Rom 8:3

unto : Isa 25:9; Rom 8:23; 1Co 15:54; Phi 3:21; 1Th 4:17; 2Th 1:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 9:18

Whereupon - Ὅθεν Hothen - "Whence."Or since this is a settled principle, or an indisputable fact, it occurred in accordance with this, that the first covenant was confirmed by the shedding of blood. The admitted principle which the apostle had stated, that the death of the victim was necessary to confirm the covenant, was the "reason"why the first covenant was ratified with blood. If there were any doubt about the correctness of the interpretation given above, that Heb 9:16-17, refer to a "covenant,"and not a "will,"this verse would seem to be enough to remove it. For how could the fact that a will is not binding until he who makes it is dead, be a reason why a "covenant"should be confirmed by blood? What bearing would such a fact have on the question whether it ought or ought not to be confirmed in this manner? Or how could that fact, though it is universal, be given as a "reason"to account for the fact that the covenant made by the instrumentality of Moses was ratified with blood?

No possible connection can be seen in such reasoning. But admit that Paul had stated in Heb 9:16-17, a general principle that in all covenant transactions with God, the death of a victim was necessary, and everything is plain. We then see why he offered the sacrifice and sprinkled the blood. It was not on the basis of such reasoning as this: "The death of a man who makes a will is indispensable before the will is of binding force, therefore it was that Moses confirmed the covenant made with our fathers by the blood of a sacrifice;"but by such reasoning as this: "It is a great principle that in order to ratify a covenant between God and his people a victim should be slain, therefore it was that Moses ratified the old covenant in this manner, and "therefore"it was also that the death of a victim was necessary under the new dispensation."Here the reasoning of Paul is clear and explicit; but who could see the force of the former?

Prof. Stuart indeed connects this verse with Heb 9:15, and says that the course of thought is, "The new covenant or redemption from sin was sanctioned by the death of Jesus; consequently, or wherefore ( ὅθεν hothen ) the old covenant, which is a type of the new, was sanctioned by the blood of victims."But is this the reasoning of Paul? Does he say that because the blood of a Mediator was to be shed under the new dispensation, and because the old was a type of this, that therefore the old was confirmed by blood? Is he not rather accounting for the shedding of blood at all, and showing that it was "necessary"that the blood of the Mediator should be shed rather than assuming that, and from that arguing that a typical shedding of blood was needful? Besides, on this supposition, why is the statement in Heb 9:16-17, introduced? What bearing have these verses in the train of thought? What are they but an inexplicable obstruction?

The first testament - Or rather covenant - the word "testament"being supplied by the translators.

Was dedicated - Margin, "Purified."The word used to "ratify,"to "confirm,"to "consecrate,"to "sanction."Literally, "to renew."

Without blood - It was ratified by the blood of the animals that were slain in sacrifice. The blood was then sprinkled on the principal objects that were regarded as holy under that dispensation.

Barnes: Heb 9:19

For when Moses had spoken every precept to all the people - When he had recited all the Law, and had given all the commandments entrusted him to deliver; Exo 24:3.

He took the blood of calves and of goats - This passage has given great perplexity to commentators from the fact that Moses in his account of the transactions connected with the ratification of the covenant with the people, Exo. 24, mentions only a part of the circumstances here referred to. He says nothing of the blood of calves and of goats; nothing of water, and scarletwool, and hyssop; nothing of sprinkling the book, the tabernacle, or the vessels of the ministry. It has been made a question, therefore, whence Paul obtained a knowledge of these circumstances? Since the account is not contained in the Old Testament, it must have been either by tradition, or by direct inspiration. The latter supposition is hardly probable, because:

\caps1 (1) t\caps0 he information here can hardly be regarded as of sufficient importance to have required an original revelation; for the illustration would have had sufficient force to sustain his conclusion if the literal account in Exodus only had been given, that Moses sprinkled the people, but

\caps1 (2) s\caps0 uch an original act of inspiration here would not have been consistent with the object of the apostle. In that argument it was essential that he should state only the facts about the ancient dispensation which were admitted by the Hebrews themselves. Any statement of his own about things which they did not concede to be true, or which was not well understood as a custom, might have been called in question, and would have done much to invalidate the entire force of the argument. It is to be presumed, therefore, that the facts here referred to had been preserved by tradition; and in regard to this, and the authority due to such a tradition, we may remark:

(1)\caps1     t\caps0 hat it is well known that the Jews had a great number of traditions which they carefully preserved;

(2)\caps1     t\caps0 hat there is no improbability in the supposition that many events in their history would be preserved in this manner, since in the small compass of a volume like the Old Testament it cannot be presumed that all the events of their nation had been recorded;

(3)\caps1     t\caps0 hough they had many traditions of a trifling nature, and many which were false (compare notes on Mat 15:2), yet they doubtless had many that were true;

(4)\caps1     i\caps0 n referring to those traditions, there is no impropriety in supposing that Paul may have been guided by the Spirit of inspiration in selecting only those which were true; and,

(5)\caps1     n\caps0 othing is more probable than what is here stated. If Moses sprinkled "the people;"if he read "the book of the law"then Exo 24:7, and if this was regarded as a solemn act of ratifying a covenant with God, nothing would be more natural than that he should sprinkle the book of the covenant, and even the tabernacle and its various sacred utensils.

We are to remember also, that it was common among the Hebrews to sprinkle blood for the purpose of consecrating, or as an emblem of purifying. Thus, Aaron and his sons and their garments were sprinkled with blood when they were consecrated to the office of priests, Exo 29:19-21; the blood of sacrifices was sprinkled on the altar, Lev 1:5, Lev 1:11; Lev 3:2, Lev 3:13; and blood was sprinkled before the veil of the sanctuary, Lev 4:10, Lev 4:17; compare Lev 6:27; Lev 7:14. So Josephus speaks of the garments of Aaron and of his sons being sprinkled with "the blood of the slain beasts, and with spring water.""Having consecrated them and their garments,"he says, "for seven days together, he did the same to the tabernacle, and the vessels thereto belonging, both with oil and with the blood of bulls and of rams." Ant . book iii, chapter 8, section 6. These circumstances show the strong "probability"of the truth of what is here affirmed by Paul, while it is impossible to prove that Moses did not sprinkle the book and the tabernacle in the manner stated. The mere omission by Moses cannot demonstrate that it was not done. On the phrase "the blood of calves and of goats,"see note on Heb 9:12.

With water - Agreeably to the declaration of Josephus that "spring water was used."In Lev 14:49-51, it is expressly mentioned that the blood of the bird that was killed to cleanse a house from the plague of leprosy should be shed over running water, and that the blood and the water should be sprinkled on the walls. It has been suggested also (see Bloomfield), that the use of water was necessary in order to prevent the blood from coagulating, or so as to make it possible to sprinkle it.

And scarlet wool - Margin, "Purple."The word used here denotes crimson, or deep-scarlet. The colour was obtained from a small insect which was found adhering to the shoots of a species of oak in Spain and in Western Asia, of about the size of a pea. It was regarded as the most valuable of the colours for dyeing, and was very expensive. Why the wool used by Moses was of this colour is not known, unless it be because it was the most expensive of colours, and thus accorded with everything employed in the construction of the tabernacle and its utensils. Wool appears to have been used in order to absorb and retain the blood.

And hyssop - That is, a bunch of hyssop intermingled with the wool, or so connected with it as to constitute a convenient instrument for sprinkling; compare Lev 14:51. Hyssop is a low shrub, regarded as one of the smallest of the plants, and hence, put in contrast with the cedar of Lebanon. It sprung out of the rocks or walls, 1Ki 4:33, and was used for purposes of purification. The term seems to have comprised not only the common hyssop, but also lavender and other aromatic plants. Its fragrance, as well as its size, may have suggested the idea of using it in the sacred services of the tabernacle.

And sprinkled both the book - This circumstance is not mentioned by Moses, but it has been shown above not to be improbable. Some expositors, however, in order to avoid the difficulty in the passage, have taken this in connection with the word λαβὼν labōn - rendered "he took"- meaning "taking the blood, and the book itself;"but the more natural and proper construction is, that the book was sprinkled with the blood.

And all the people - Moses says, "and sprinkled it on the people;"Exo 24:8. We are not to suppose that either Moses or Paul designs to say that the blood was actually sprinkled on each one of the three millions of people in the wilderness, but the meaning doubtless is that the blood was sprinkled over the people, though in fact it might have fallen on a few. So a man now standing on an elevated place, and surrounded by a large assembly, if he should sprinkle water over them from the place where he stood, might be said to sprinkle it on the people, though in fact but few might have been touched by it. The act would be equally significant whether the emblem fell on few or many.

Barnes: Heb 9:20

Saying, This is the blood of the testament - Of the covenant; see notes on Heb 9:16-17. That is, this is the blood by which the covenant is ratified. It was the means used to confirm it; the sacred and solemn form by which it was made sure. When this was done, the covenant between God and the people was confirmed - as a covenant between man and man is when it is sealed.

Which God hath enjoined unto you - In Exo 24:8, "which God hath made with you."The language used by Paul, "which God hath enjoined"- ἐνετείλατο eneteilato - "commanded"- shows that he did not regard this as strictly of the nature of a "covenant,"or "compact."When a compact is made between parties, one does not "enjoin"or "command"the other, but it is a mutual "agreement."In the transactions between God and man, though called בּרית b^e riyt , or διαθήκη diathēkē , the idea of a "covenant"or "compact"is so far excluded that God never loses his right to "command"or "enjoin."It is not a transaction between equals, or an "agreement;"it is a solemn "arrangement"on the part of God which he proposes to mankind, and which he enjoins them to embrace; which they are not indeed at liberty to disregard, but which when embraced is appropriately ratified by some solemn act on their part; compare notes on Heb 8:6.

Barnes: Heb 9:21

He sprinkled ...both the tabernacle - This circumstance is not stated by Moses. On the probability that this was done, see notes on Heb 9:19. The account of setting up the tabernacle occurs in Exo 11:1-10. In that account it is said that Moses "anointed"the tabernacle with the holy anointing oil; Heb 9:9-11. Josephus ( Ant . book iii, chapter 8, section 6), says that he consecrated it and the vessels thereto belonging with the blood of bulls and of rams. This was undoubtedly the tradition in the time of Paul, and no one can prove that it is not correct.

And all the vessels of the ministry - Employed in the service of God. The altar, the laver, Exo 40:10-11, the censers, dishes, bowls, etc., which were used in the tabernacle.

Barnes: Heb 9:22

And almost all things - It is a general custom to purify everything by blood. This rule was not universal, for some things were purified by fire and water, Num 31:22-23, and some by water only; Num 31:24; Lev 16:26, Lev 16:28. But the exceptions to the general rule were few. Almost everything in the tabernacle and temple service, was consecrated or purified by blood.

And without shedding of blood is no remission - Remission or forgiveness of sins. That is, though some things were purified by fire and water, yet when the matter pertained to the forgiveness of sins, it was "universally"true that no sins were pardoned except by the shedding of blood. Some impurities might be removed by water and fire, but the stain of "sin"could be removed only by blood. This declaration referred in its primary meaning, to the Jewish rites, and the sense is, that under that dispensation it was universally true that in order to the forgiveness of sin blood must be shed. But it contains a truth of higher order and importance still. "It is universally true that sin never has been, and never will be forgiven, except in connection with, and in virtue of the shedding of blood."It is on this principle that the plan of salvation by the atonement is based, and on this that God in fact bestows pardon upon people. There is not the slightest evidence that any man has ever been pardoned except through the blood shed for the remission of sins. The infidel who rejects the atonement has no evidence that his sins are pardoned; the man who lives in the neglect of the gospel, though he has abundant evidence that he is a sinner, furnishes none that his sins are forgiven; and the Mussulman and the pagan can point to no proof that their sins are blotted out. It remains to be demonstrated that one single member of the human family has ever had the slightest evidence of pardoned sin, except through the blood of expiation. In the divine arrangement there is no principle better established than this, that all sin which is forgiven is remitted through the blood of the atonement; a principle which has never been departed from hitherto, and which never will be. It follows, therefore:

(1)\caps1     t\caps0 hat no sinner can hope for forgiveness except through the blood of Christ;

(2)\caps1     t\caps0 hat if people are ever saved they must be willing to rely on the merits of that blood;

(3)\caps1     t\caps0 hat all people are on a level in regard to salvation, since all are to be saved in the same way; and,

(4)\caps1     t\caps0 hat there will be one and the same song in heaven - the song of redeeming love.

Barnes: Heb 9:23

The patterns of things in the heavens - The tabernacle and its various utensils; see the notes on Heb 8:5.

Be purified with these - With water and blood, and by these ceremonies.

But the heavenly things themselves - The heavenly tabernacle or sanctuary into which Christ has entered, and where he performs the functions of his ministry. The use of the word "purified"here applied to heaven, does not imply that heaven was before "unholy,"but it denotes that it is now made accessible to sinners; or that they may come and worship there in an acceptable manner. The ancient tabernacle was purified or consecrated by the blood of the victims slain, so that people might approach with acceptance and worship; the heavens by purer blood are rendered accessible to the guilty. The necessity for "better sacrifices"in regard to the latter was, that it was designed to make the conscience pure, and because the service in heaven is more holy than any rendered on earth.

With better sacrifices than these - To wit, the sacrifice made by the offering of the Lord Jesus on the cross. This infinitely surpassed in value all that had been offered under the Jewish dispensation.

Barnes: Heb 9:24

For Christ is not entered into the holy places made with hands - Into the temple or tabernacle. The Jewish high priest alone entered into the most holy place; and the other priests into the holy place. Jesus, being of the tribe of Judah, and not of Levi, never entered the temple proper. He had access only to the courts of the temple, in the same way as any other Jew had; see the notes on Mat 21:12. He has entered into the true temple - heaven - of which the earthly tabernacle was the type.

Which are the figures of the true - Literally, "the antitypes"- ἀντίτυπα antitupa . The word properly means what is formed after a model, pattern, or type; and then what corresponds to something or answers to it. The idea here is, that the "type"or "fashion"- the "true"figure or form - was shown to Moses in the Mount, and then the tabernacle was made after that model, or corresponded to it. The "true original"figure is heaven itself; the tabernacle was an antitype of that - or was so formed as in some sense to correspond to it. That is, it corresponded in regard to the matters under consideration - the most holy place denoted heaven; the mercy-seat and the shekinah were symbols of the presence of God, and of the fact that he shows mercy in heaven; the entrance of the high priest was emblematical of the entrance of the Redeemer into heaven; the sprinkling of the blood there was a type of what the Redeemer would do in heaven.

Now to appear in the presence of God for us - As the Jewish high priest appeared before the shekinah, the symbol of the divine presence in the tabernacle, so Christ appears before God himself in our behalf in heaven. He has gone to plead for our salvation; to present the merits of his blood as a permanent reason why we should be saved; Rom 8:34 note; Heb 7:25 note.

Barnes: Heb 9:25

Nor yet that he should offer himself often - The Jewish high priest entered the most holy place with blood once every year. In this respect the offering made by Christ, and the work which he performed, differed from that of the Jewish high priest. It was not needful that he should enter the holy place but once. Having entered there, he permanently remains there.

With the blood of others - That is, with the blood of calves, and goats. This is a second point in which the work of Christ differs from that of the Jewish high priest. Christ entered there with his own blood; notes on Heb 9:12.

Barnes: Heb 9:26

For then must he often have suffered - That is, if his blood had no more efficacy than what the Jewish high priest offered, and which was so often repeated, it would have been necessary that Christ should have often died.

But now once - Once for all; once in the sense that it is not to be repeated again - ἅπαξ hapax .

In the end of the world - In the last dispensation or economy; that under which the affairs of the world will be wound up; see the phrase fully explained in Heb 1:2 note, and Act 2:17 note; 1Co 10:11, and Isa 2:2.

Hath he appeared - He has been manifested in human form.

To put away sin -

(1)    To remove the punishment due to sin, or to provide a way of pardon; and,

(2)\caps1     t\caps0 o remove the stain of sin from the soul; see the notes on Heb 9:14.

By the sacrifice of himself - see the notes on Heb 1:3; Heb 2:14; Heb 7:27.

Barnes: Heb 9:27

And as it is appointed unto men once to die - Or, "since it is appointed unto men to die once only."The object of this is to illustrate the fact that Christ died but once for sin, and that is done by showing that the most important events pertaining to man occur but once. Thus, it is with "death."That does not, and cannot occur many times. It is the great law of our being that people die only once, and hence, the same thing was to be expected to occur in regard to him who made the atonement. It could not be supposed that this great law pertaining to man would be departed from in the case of him who died to make the atonement, and that he would repeatedly undergo the pains of death. The same thing was true in regard to the "judgment."Man is to he judged once, and but once. The decision is to be final, and is not to be repeated. In like manner there was a fitness that the great Redeemer should die "but once,"and that his death should, without being repeated, determine the destiny of man. There was a remarkable "oneness"in the great events which most affected people; and neither death, the judgment, nor the atonement could be repeated. In regard to the declaration here that "it is appointed unto men once to die,"we may observe:

\caps1 (1) t\caps0 hat death is the result of "appointment;"Gen 3:19. It is not the effect of chance, or haphazard. It is not a "debt of nature."It is not the condition to which man was subject by the laws of his creation. It is not to be accounted for by the mere principles of physiology. God could as well have made the heart to play forever as for 50 years. Death is no more the regular result of physical laws than the guillotine and the gallows are. It is in all cases the result of "intelligent appointment,"and for "an adequate cause."

\caps1 (2) t\caps0 hat cause, or the reason of that appointment, is sin; notes, Rom 6:23. This is the adequate cause; this explains the whole of it. Holy beings do not die. There is not the slightest proof that an angel in heaven has died, or that any perfectly holy being has ever died except the Lord Jesus. In every death, then, we have a demonstration that the race is guilty; in each case of mortality we have an affecting memento that we are individually transgressors.

\caps1 (3) d\caps0 eath occurs but "once"in this world. It cannot be repeated if we should desire to have it repeated. Whatever truths or facts then pertain to death; whatever lessons it is calculated to convey, pertain to it as an event which is not to occur again. That which is to occur but once in an eternity of existence acquires, from that very fact, if there were no other circumstances, an immense importance. What is to be done but, "once,"we should wish to be done well. We should make all proper preparation for it; we should regard it with singular interest. If preparation is to be made for it, we should make all which we expect "ever"to make. A man who is to cross the ocean but "once;"to go away from his home never to return, should make the right kind of preparation. He cannot come back to take what he has forgotten; to arrange what he has neglected; to give counsel which he has failed to do; to ask forgiveness for offences for which he has neglected to seek pardon. And so of death. A man who dies, dies but once. He cannot come back again to make preparation if he has neglected it; to repair the evils which he has caused by a wicked life; or to implore pardon for sins for which he had failed to ask forgiveness. Whatever is "to be done"with reference to death, is to be done "once for all"before he dies.

\caps1 (4) d\caps0 eath occurs to all. "It is appointed unto men"- to the race. It is not an appointment for one, but for all. No one is appointed by name to die; and not an individual is designated as one who shall escape. No exception is made in favour of youth, beauty, or blood; no rank or station is exempt; no merit, no virtue, no patriotism, no talent, can purchase freedom from it. In every other sentence which goes out against people there may be "some"hope of reprieve. Here there is none. We cannot meet an individual who is not "under sentence of death."It is not only the poor wretch in the dungeon doomed to the gallows who is to die, it is the rich man in his palace; the frivolous trifler in the assembly room; the friend that we embrace and love; and she whom we meet in the crowded saloon of fashion with all the graces of accomplishment and adorning. Each one of these is just as much under sentence of death as the poor wretch in the cell, and the execution on any one of them may occur before his. It is too for substantially the same cause, and is as really deserved. It is for "sin"that all are doomed to death, and the "fact"that we must die should be a constant remembrancer of our guilt.

\caps1 (5) a\caps0 s death is to occur to us but once, there is a cheering interest in the reflection that when it is passed it is passed "forever."The dying pang, the chill, the cold sweat, are not to be repeated. Death is not to approach us often - he is to be allowed to come to us but once. When we have once passed through the dark valley, we shall have the assurance that we shall never tread its gloomy way again. Once, then, let us be willing to die - since we can die "but"once; and let us rejoice in the assurance which the gospel furnishes, that they who die in the Lord leave the world to go where death in any form is unknown.

But after this the judgment - The apostle does not say "how long"after death this will be, nor is it possible for us to know; Act 1:7; compare Mat 24:36. We may suppose, however. that there will be two periods in which there will be an act of judgment passed on those who die.

\caps1 (1) i\caps0 mmediately after death when they pass into the eternal world, when their destiny will be made known to them. This seems to be necessarily implied in the supposition that they will continue to live, and to be happy or miserable after death. This act of judgment may not be formal or public, but it will be such as to show them what must be the issues of the final day, and as the result of that interview with God, they will be made happy or miserable until the final doom shall be pronounced.

\caps1 (2) t\caps0 he more public and formal act of judgment, when the whole world will be assembled at the bar of Christ; Matt. 25. The decision of that day will not change or reverse the former; but the trial will be of such a nature as to bring out all the deeds done on earth, and the sentence which will be pronounced will be in view of the universe, and will fix the everlasting doom. Then the body will have been raised; the affairs of the world will be wound up; the elect will all be gathered in, and the state of retribution will commence, to continue forever. The main thought of the apostle here may be, that after death will commence a state of "retribution"which can never change. Hence, there was a propriety that Christ should die but once. In that future world he would not die to make atonement, for there all will be fixed and final. If people, therefore, neglect to avail themselves of the benefits of the atonement here, the opportunity will be lost forever. In that changeless state which constitutes the eternal judgment no sacrifice will be again offered for sin; there will be no opportunity to embrace that Saviour who was rejected here on earth.

Barnes: Heb 9:28

So Christ was once offered - Since people are to die but once; and as all beyond the grave is fixed by the judgment, so that his death there would make no change in the destiny, there was a propriety that he should die but once for sin. The argument is, there is one probation only, and therefore there was need of but one sacrifice, or of his dying but once. If death were to occur frequently in the existence of each individual, and if each intermediate period were a state of probation, then there might be a propriety that an atonement should be made with reference to each state. Or if beyond the grave there were a state of probation still, then also there might be propriety that an atoning sacrifice should be offered there. But since neither of these things is true, there was a fitness that the great victim should die but once.

(Rather, perhaps, as in the original sentence, "once dying"was the penalty denounced on the sinner, so the substitute in enduring it, is in like manner, under necessity of dying but once. By this he fully answers the requirement of the Law. Or there may be in the passage a simple intimation that, in this respect, as in others. Christ is like us, namely, in being but once subject to death. It would be inconsistent with the nature which he sustains, to suppose him a second time subject to death.)

To bear the sins of many - To suffer and die on account of their sins; see Isa 53:6, Isa 53:11 notes; Gal 3:13 note. The phrase does not mean:

\caps1 (1) t\caps0 hat Christ was a "sinner"- for that was in no sense true. See Heb 7:26. Nor

\caps1 (2) t\caps0 hat he literally bore the penalty due to transgression - for that is equally untrue.

The penalty of the Law for sin is all which the Law when executed inflicts on the offender for his transgression, and includes, in "fact,"remorse of conscience, overwhelming despair, and eternal punishment. But Christ did not suffer forever, nor did he experience remorse of conscience, nor did he endure utter despair. Nor.

\caps1 (3) d\caps0 oes it mean that he was literally "punished"for our sins. Punishment pertains only to the guilty. An innocent being may "suffer"for what another does, but there is no propriety in saying that he is "punished"for it. A father suffers much from the misconduct of a son, but we do not say that he is punished for it; a child suffers much from the intemperance of a parent - but no one would say that it was a punishment on the child. Men always connect the idea of criminality with punishment, and when we say that a man is punished, we suppose at once that there is "guilt."The phrase here means simply, that Christ endured sufferings in his own person, which, if they had been inflicted on us, would have been the proper punishment of sin. He who was innocent interposed, and received on himself what was descending to meet us, and consented to be treated "as he would have deserved if he had been a sinner."Thus, he bore what was due to us; and this, in Scripture phrase, is what is meant by "bearing our iniquities;"see the notes Isa 53:4.

(It is indeed true, that Christ did not endure the very penalty which we had incurred, and, but for his interference, should have endured. His sufferings must be regarded in the light of an equivalent to the Law’ s original claim, of a satisfaction to its injured honor, which the Lawgiver has been pleased to accept. It is, however, equally true, that the sufferings of Christ were strictly penal. They were the punishment of sin. The true meaning of the important phrase in this verse, "to bear sin,"establishes this point. It can have no other meaning than bearing the punishment of sin. See Stuart’ s xix. Excursus. That punishment supposes guilt is not denied. What then? Not certainly that Christ was personally guilty, but that our guilt has been imputed to him - that he has taken the place of the guilty, and become answerable for their transgressions. See Supp. note, 2Co 5:21.)

And unto them that look for him - To his people. It is one of the characteristics of Christians that they look for the return of their Lord; Tit 2:13; 2Pe 3:12; compare the notes, 1Th 1:10. They fully believe that he will come. They earnestly desire that he will come; 2Ti 4:8; Rev 22:20. They are waiting for his appearing; 1Th 1:10. He left the world and ascended to heaven, but he will again return to earth, and his people are looking for that time as the period when they shall be raised up from their graves; when they shall be publicly acknowledged to be his, and when they shall be admitted to heaven; see the notes on Joh 14:3.

Shall he appear the second time - He first appeared as the man of sorrows to make atonement for sin. His second appearance will be as the Lord of his people, and the Judge of the quick and the dead; Mat 25:31, see the notes, Act 1:11. The apostle does not say when this would be, nor is any intimation given in the Scriptures when it will occur. It is on the contrary everywhere declared that this is concealed from people Act 1:7; Mat 24:36, and all that is known respecting the time is, that it will be suddenly and at an unexpected moment; Mat 24:42, Mat 24:44, Mat 24:50.

Without sin - That is, when be comes again he will not make himself a sin-offering; or will not come in order to make atonement for sin. It is not implied that when he came the first time he was in any sense a sinner, but that he came then with reference to sin. or that the main object of his incarnation was to "put away sin by the sacrifice of himself."When he comes the second time, it will be with reference to another object.

Unto salvation - That is, to receive his friends and followers to eternal salvation. He will come to save them from all their sins and temptations; to raise them from their graves; to place them at his right hand in glory, and to confirm them in the everlasting inheritance which he has promised to all who truly love him, and who wait for his appearing.

In view of this anticipated return of the Redeemer, we may remark:

(1) There is a propriety that the Lord Jesus should thus return. He came once to be humbled, despised, and put to death; and there is a fitness that he should come to be honored in his own world.

\caps1 (2) e\caps0 very person on earth is interested in the fact that he will return, for "every eye shall see him;"Rev 1:7. All who are now In their graves, and all who now live, and all who will hereafter live, will behold the Redeemer in his glory.

\caps1 (3) i\caps0 t will not be merely to gaze upon him, and to admire his magnificence that they will see him. It will be for greater and more momentous purposes - with reference to an eternal doom.

\caps1 (4) t\caps0 he great mass of people are not prepared to meet him. They do not believe that he will return; they do not desire that he should appear; they are not ready for the solemn interview which they will have with him. His appearing now would overwhelm them with surprise and horror. There is nothing in the future which they less expect and desire than the second coming of the Son of God, and in, the present state of the world his appearance would produce almost universal consternation and despair. It would be like the coming of the flood of waters on the old world; like the sheets of flame on the cities of the plain; or as "death"now comes to the great mass of those who die.

(5) Christians "are"prepared for his coming. They believe in it; they desire it; they are expecting it. In this they are distinguished from all the world besides, and they would be ready to hail his coming as that of a friend, and to rejoice in his appearance as that of "their"Saviour.

\caps1 (6) l\caps0 et us then live in habitual preparation for his advent. To each one of us he will come soon; to all he will come suddenly. Whether he come to remove us by death, or whether in the clouds of heaven to judge the world, the period is not far distant when "we"shall see him. Yes, our eyes shall behold the Son of God in his glory! That which we have long desired - a sight of our Saviour who died for us, shall soon, very soon be granted unto us. No Christian begins a week or a day in which there is not a possibility that, before its close, he may have seen the Son of God in his glory; none lies down upon his bed at night who may not, when the morning dawns upon this world, be gazing with infinite delight on the glories of the Great Redeemer in the heavens.

Poole: Heb 9:18

Forasmuch as all testaments are put in force by the death of the testator, and all covenants are most strongly confirmed by death and blood in God’ s own judgment, thence it is that the Mosaical covenant was confirmed by them.

Dedicatedegkekainistai , strictly taken, signifieth made new, or renewed. It is not used in the New Testament but in this place, and Heb 10:20 : the Syriac translate it here confirmed, or ratified. In the Old Testament the Septuagint use it to express the Hebrew wknh Deu 20:5 . In which law, for a man who had built a house, and was called out to the wars, to return and dedicate it, was to take possession of it, and secure it from the claim of another. Here it is properly used to make sure, firm, and inviolable; and that by blood, typical of Christ’ s, which is the highest and most solemn ratification. So were the covenants before ratified, but especially under the law, and the Mosaical covenant itself, as appears by instance, Gen 15:9,10,17,18 31:44,54 ; compare Exo 24:5,7,8 .

Poole: Heb 9:19

For when Moses had spoken every precept to all the people according to the law: that the Old Testament was ratified by blood the Spirit proveth by instance, Moses as mediator having spoken every command, promise, and article of the covenant to all Israel, who came out of Egypt, according to God’ s charge, reading all to them out of the book, wherein by God’ s order he had written it; and the people declaring their assent and consent unto this covenant, as Exo 24:3,4,7 , as God covenanted and bound himself to his part of it.

He took the blood of calves, &c.: the Mediator then took, according to the common rite in such ratifying acts, a sprinkling bush made of scarlet wool, cedar wood, and hyssop, Lev 14:4,6 Nu 19:6,18 ; to which David alludeth, Psa 51:7 ; and with this bunch sprinkles the blood and water (which he had received into basons from the sacrifices, killed by the first-born, for burnt-offerings and peace-offerings, and there mixed, Exo 24:5,6 Le 9:3,4 14:51 ) on the altar, book of the covenant, and all Israel, Exo 24:6-8 , confirming and ratifying the covenant on God’ s part and theirs, as the words annexed, Heb 9:20 , and Exo 24:8 , affirm: Behold the blood by which this covenant is made firm and inviolable. All this is but a shadow and type of the ratification of the new covenant with sinners by the death of Christ; he is the Mediator that brings God’ s testamental covenant to them; he dieth and puts it in force; by his blood ratifieth it on God’ s part and theirs, by his Spirit applying it to them, and sprinkling it on them; he brings home the testamental blessings to them, Heb 10:22 11:28 12:24 Isa 52:15 Eze 36:25 1Pe 1:2 .

Poole: Heb 9:20

Moses, after his sprinkling the altar, book of the covenant, and all Israel, taught them the meaning of it; saying: This that is the blood wherewith I have sprinkled you, is a sign or a seal of the testament, the blood by which it is ratified and confirmed. The blood typified and represented by it, was that of Christ the Testator, by which all the new testament is ratified to all penitent, believing sinners that look to it, without which it could never have been made good. The blood of Christ is the immovable foundation of this testament, Exo 24:8 ; compare 1Co 11:25 ; even the testamental covenant which Jehovah had made with them, and which he enjoined them by such a rite as this to ratify and confirm.

Poole: Heb 9:21

Moses did not only sprinkle the book of the covenant with blood, but the tabernacle itself, yearly, on the atonement day, as is charged, Lev 16:14,16,17 . For as the altar and persons were to be atoned for, so was the tabernacle itself, Heb 9:18,20 . First they were sprinkled, and then anointed, Lev 8:10,11 , as the gospel tabernacle was in the truth of it, 1Co 6:11 . All the garments and vessels of that priesthood were thus to be purified, typifying how unclean all the persons ministering with them, and atoned for in and by them, were; and how polluting all things, and polluted by them, till they were purified by the blood of Christ.

Poole: Heb 9:22

And almost all things are by the law purged with blood all such things as are capable of purifying, and which were not to be so by the water of separation, or by fire, as Lev 16:28 Num 31:23 , were ceremonially purged by blood.

And without shedding of blood is no remission and without the death of some living creature as a sacrifice, and the blood of it not only shed, but sprinkled, there could be neither legal pardon of guilt, nor purging of ceremonial filth. By this God signified to Israel, that without the blood of Christ his Son, and the Testator of his testament, shed as a sacrifice, to purchase and procure both remission and the Spirit, there could be neither pardon of the guilt of sin, and removal of the punishment, nor purging the filth, or renewing the nature of the sinner, his blood being the inestimable price purchasing both for them.

Poole: Heb 9:23

It was therefore necessary: this conclusion the Spirit draweth from the antecedent, Heb 9:18 , proved in the following verses, therefore is it here rehearsed. The illative particle therefore, is but to sum up the use of blood about the first tabernacle, and that Testament dispensation. It is positively necessary by the will of God, expressively enjoining them, to point out better, and that there might be an agreement of the type with the truth.

That the patterns of things in the heavens should be purified with these: the tabernacles in all their parts, the book of the covenant, vessels, services, &c., being types, signs, examples, shadows of things in heaven, must be ceremonially purged and separated from common use to Divine, by those external, ritual sprinklings and lustrations, especially with beasts’ blood, mystically representing better blood and purifications of persons and things than these.

But the heavenly things themselves with better sacrifices than these but things more excellent and glorious than earthly ones, the gospel tabernacle in its parts, testament, and services, about which Christ ministereth, which are heavenly for their descent, agreeableness with, and tendency to it; they are spiritual and incorruptible, Heb 9:11,12 Heb 9:8:2 12:22 Gal 4:26 Rev 21:1-27 ; are to be dedicated, set apart, put in force, and sanctified to God by the one sacrifice of Christ, of more value, worth, and virtue than all the legal sacrifices together. It is expressed plurally, to answer the opposite term, and to set out its excellency, being far above all others; the blood of it being that of God by personal union, and which is only efficacious for eternal good, and available with him; so ought it to be esteemed as it was in truth, and not quarrelled with by these Hebrews.

Poole: Heb 9:24

For Christ is not entered into the holy places made with hands : for shows this to be a rational proof of the transcendency of Christ’ s death and sacrifice; and this he demonstrates from the place of his ministry, far exceeding that of his type. The gospel High Priest did not, like Aaron, enter with his blood into the holy of holiest of an earthly tabernacle, frail and movable, and appear before the mercy-seat on the ark there, Heb 9:9 .

Which are the figures of the true all these were but like and correspondent figures and resemblances of the true, holy, and glorious place of God’ s residence.

But into heaven itself but he, as our High Priest, did enter with his atoning blood, after the sacrificing of himself on the cross, into the heaven of heavens, and approached the throne of justice, and propitiated it, making it a mercy-seat and true throne of grace unto penitent, believing sinners; and then perfected the work of propitiation and redemption: afterwards at his triumphant ascension, he entered in his whole person immortal, and laid open a way for our entering there.

Now to appear in the presence of God for us where he now appears as our advocating Mediator, pleading his merit for the remission of our sins, and rendering of God’ s face smiling on and favouring his clients, which was terrifying and affrighting to guilty Adam before: see Heb 7:25 10:19 Rom 8:34 1Jo 2:1,2 Re 5:6 . Here he represents our persons to God’ s face, fitting in the mean while us beneath for our seeing him face to face, and being blessed in the enjoyment of that prospect for ever.

Poole: Heb 9:25

The excellency of Christ’ s sacrifice beyond the Aaronical is argued here from its singularity; it needs no repetition, as their multiplied sacrifices did.

Noroude , introducing it, is but inferring this excellency of Christ’ s sacrifice, by denying in it that weakness which was annexed to the legal ones; there was no need that he should die yearly, to fulfil the type of the often yearly sacrifices of the legal high priest, who entered with the blood of bulls and goats, strange blood to him, and not his own, into the holy of holiest in the tabernacle, and entered so every year once, to show the virtue of his sacrifice to be only signal, typical, and passing, to make room for a better, that single, individual one of Christ, in respect of sacrifice and oblation.

Poole: Heb 9:26

For then must he often have sufferedepei the consequent is drawn ab impossibili; if he had often offered himself, he must have often suffered, but he could not suffer often. For where there was offering, there must be a sacrifice, and so suffering. Now that Christ should do so in his own person, was impossible and absurd, for God to have put his Son on suffering so cruel a death so often.

Since the foundation of the world from the fall of Adam at the beginning of the world, ever since sin needed a sacrifice: but his once suffering as a sacrifice for it was of eternal virtue in God’ s purpose, answering and satisfying God’ s justice; one death of the Second Adam for the sin said penalty of the first, in the efficacy and virtue of his death, which was everlasting. The often and annual sacrificing of the Aaronical priests, and entering of the holy of holiest with the blood of beasts, was to show the Jews their weakness, and to instruct them in, and lead them to, this one sacrifice once to be offered, of eternal avail, as is subjoined.

But now: but Christ the gospel High Priest was not only God-man, manifested to be so, and exhibited as such an officer by his work, but was manifested to be such by promise, and in types and figures from Adam’ s fall; but now showed it clearly in his suffering work, 1Ti 3:16 .

Once in the end of the world the days of Christ’ s ministry on earth under the fourth monarchy, called the last time, 1Jo 2:18 , the ends of the world, 1Co 10:11 , the fulness of the time, Gal 4:4 , God’ s set and best time for his appearance; and it was but once that he appeared in these days, performing this work.

Hath he appeared to put away sin by the sacrifice of himself then he sacrificed himself, offered up his blood to God within the veil, taking away by his own blood, which God required, the guilt, stain, and power of all sin, justifying believers from any condemnation by it, by what he did and suffered in their stead for their good, who fly from it for refuge to him, Isa 53:1-12 Dan 9:24 Rom 7:24,25 1Jo 3:5 .

Poole: Heb 9:27

And as it is appointed unto men once to die: the proof of the necessity of Christ’ s suffering death but once, is introduced in this verse by the conjunction And. It was according to God’ s decreed and published statute of men’ s but once dying; for God the Supreme Lord, Governor, and Judge of them, set, constituted, and appointed by an unalterable and irrevocable decree, as Lawgiver, and sentence, as Judge, to all of the sinful human race, the corrupt seed of apostate Adam, their grand representative, whom God threatened with this penalty upon his sinning and transgressing his law, Gen 2:17 ; which sentence was denounced upon him, Gen 3:19 ; compare Rom 5:12,14 Ro 6:23 . This sentence was but

once to be undergone by himself and all his sinful offspring, and by their Surety, and no more; so that the Second Adam needed but once to die by this statute. No man can keep himself from this, it being the general rule of God’ s proceeding with all persons. The Supreme Legislator may make what exceptions and provisos to his law he pleaseth. Those that were translated by him, did suffer a change proportionable to death, as Enoch, Heb 11:5 Gen 5:24 , and Elijah, 2Ki 2:11,12 ; and those that shall be changed at Christ’ s coming must undergo the like, as 1Co 15:51-54 1Th 4:17 . Those that were raised from death by Christ, Peter and Paul, &c., God might glorify his name by reiterating it; but whether they did die again, is not certain. This is to be the general settled law and rule of God.

But after this the judgment: in order, after souls by death are separated from their bodies, they come to judgment: and thus every particular one is handed over by death to the bar of God, the great Judge, and so is despatched by his sentence to its particular state and place with its respective people, Rom 14:12 . At the great and general assize, the day of judgment, shall the general and universal one take place, Act 17:31 , when all sinners in their entire persons, bodies and souls united, shall be adjudged to their final, unalterable, and eternal state, Rom 14:10 2Co 5:10 Jud 1:6 Rev 20:11-15 .

Poole: Heb 9:28

So Christ was once offered to bear the sins of many: outwv kai is an illative connection between the antecedent Heb 9:27 , and this consequent; As it was appointed to men once to die, so it was appointed to Christ once to offer himself. God’ s statute determineth both of these; Christ the High Priest, opposed to men, Heb 9:27 , having died once as a sacrifice for sins, and offered his blood to God to expiate them, bearing their punishment which God laid on him, Isa 53:6 ; and so took away sins, guilt, filth, power and condemnation from many, whom the Father gave to him, and he undertook for, in it, Mat 20:28 26:28 Joh 10:15,16 .

And unto them that look for him shall he appear the second time without sin and to his believing, penitent expectants, such as long for his coming, Phi 3:20 Tit 2:13 , stretching out their heads, as the mother of Sisera, Jud 5:28 , with a holy impatience of seeing him, such as by faith and prayer are hastening it, Rom 8:23 2Co 5:1-10 1Pe 1:3-9 , shall he once more visibly appear to them and the world, Act 1:11 Rev 1:7 , gloriously, without need to suffer or die again for them, having at his departure after his first coming, carried all their sins into the land of forgetfulness.

Unto salvation and to their persons will he bring entire and complete salvation, raising and uniting bodies and souls together, Phi 3:21 ; and then take them as assistants to himself in the judgment-work on men and angels in the air; and having despatched that work, return with them to the holy of holiest in heaven, there to be completely blessed, in praising, serving, glorifying, and enjoying God in Christ, and the blessedness that attends that state, for ever and ever, as 1Co 6:2,3 1Th 4:17 .

PBC: Heb 9:22

Inside the camp, the high priest takes the blood of the sacrificial goat and begins sprinkling it on all the furnishings of the tabernacle. Everything is sprinkled. The golden incense altar, a likely symbol of prayer, is even sprinkled. Your prayers must be sanctified by the blood of Jesus, or God will not accept them. You can’t be whole enough; you can’t be devout enough; you can’t be repentant enough; you can’t be contrite enough for your sins to make your prayers acceptable to God. Your prayers must be sanctified by the blood of Christ. If you don’t feel the conviction of sin and the blackness of what sin does to your conscience, you won’t appreciate Hebrews and you won’t appreciate your priest. If you come before God as a sinner, sensibly feeling the sting of sin in your life, you’ll appreciate Hebrews like you never thought possible.

394

PBC: Heb 9:23

What Did the Death of Christ Accomplish? Heb 9:23-28

This section continues the writer’s proposition that the New Covenant is better than the Old because it is premised upon a better sacrifice -the blood of Christ. In contrast to the Old Covenant, whose sacrifices could not make people perfect, {Heb 9:9} the sacrificial death of Jesus Christ is the sole means of forgiveness. {Heb 9:22}

To whom did Jesus offer Himself? To the sinner? No, Jesus " offered himself without spot to God."  {Heb 9:14} It was God who had been offended by man’s sin, and it was God who must be propitiated. {cf. 2Co 5:19}

What then was achieved by the work of Christ on the cross? What did the blood of Jesus accomplish? The answer is threefold.

(1)  It guaranteed access into the presence of God- " For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us."  {Heb 9:24} Christ’s priestly function did not conclude with His sacrifice at Calvary. On the contrary, He continues His heavenly ministry for us even now as our Intercessor. Because He is there, in the very presence of God, for us, we now have access into " the holiest of all."  {Heb 9:8} His sacrifice has purchased for us that right and privilege.

(2)  It expiated sin, once and for all - " ... but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself."  { Heb 9:26} Reflecting on Heb 9:12, the writer returns to the thought that the death of the Lord Jesus actually secured eternal redemption. Jesus did not merely make men savable, contingent on their ultimate decision or effort. Rather, He actually saved His people from their sins. {Mt 1:21} What was accomplished by the cross? Sin was " put away...by the sacrifice of himself." The sufficiency of his offering is proved by its finality. He made a complete offering for his people in every generation. {Heb 9:15} This " once for all" sacrifice was made " in the end of the world" in the sense that it closed the period of symbolism and expectation under the Old Covenant and marked the beginning of the age of reality in the history of redemption, a dispensation known as the New Covenant.

The finished work of Christ is the very heart of the gospel. {Joh 19:30} To understand the achievement of the cross, it is first necessary to understand the purpose of the cross? Why did Jesus come into the world? 1Ti 1:15 says he came " to save sinners." Mt 20:28 says he came " to give His life a ransom for many." Ga 4:5 says he came to " redeem them that were under the law." Our text says he came " to put away sin." The obvious question then is, Did He achieve His objective? The successful work of Christ is categorically established by the testimony of scriptures such as Ro 5:19; Heb 1:3, and Ro 4:25. He was not a failure. He satisfied the Father (propitiation), removed sin (expiation), and defeated the Devil. " It is finished" is not the triumphant note of the gospel.

(3)  It secured our release from final judgment- " As it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." Heb 9:27-28 The judgment of all who were represented by Christ in His sacrificial death has already been. In the last and general judgment, all whose names are found written in the Lamb’s Book of Life will be declared just through the offering of the Lord Jesus. Re 20:11 ff Mt 25:31ff Like the Exodus centuries before, when the Judge sees the blood, He will pass over.

Did you notice the three ‘appearings’ in the passage. Christ ‘hath appeared to put away sin’ (past tense- Heb 9:26); he " now appears in presence of God for us;" {present- Heb 9:24} he " shall appear the second time without sin unto salvation." {future Heb 9:28} These three " tenses of salvation" present the true Biblical picture of the benefits of Christ’s atoning death. {cf. 2Co 1:10} We have been saved, once and for all, from the penalty of sin. His intercessory ministry, furthermore, saves us now from the power of sin. One day, He will return to consummate His grand drama of salvation by saving us from the very presence of sin. Hallelujah! What a Savior!

395

PBC: Heb 9:24

"now" - I love that three letter word, now.  Did you know that at this very instant the Lord Jesus Christ is "now" in the presence of God for us?  Appearing for us?  He's there for you - taking my name into His lips, pleading your case before the Father in heaven.  You have a heavenly representative, a helper, a friend, an ally - one on your side at the Fathers right hand at this very instant. 

I'm glad to tell you my friends that Jesus Christ after He left this earth did not assume a passive, non-chelant, and inactive role but He continues to minister to His children at the Father's right hand in heaven.  In other words, He's still actively involved in the lives of His people.  He's not in heaven folding His hands saying "well I've done my part, now the rest is up to you."  No my friends, the One who saved us from our sins continues to mediate, and to intercede on our behalf in heaven.  Now, that's good news!

You have not been abandoned and left alone in this world.  It's not up to you, it's not all on your shoulders, you're not by yourself in this world.  You have one in heaven who now appears in the presence of God for us.

15

PBC: Heb 9:26

" to put away sin by the sacrifice of Himself"

The death of Christ, the manner of his death, and the object of it, were the subjects of prophecy, and according to the determinate counsel and foreknowledge of God. He was the seed of the woman, that was to bruise the serpent’s head, and by death destroy him that had the power of death, and deliver those, who through fear of death, were subject to bondage, and were the slaves of sin and death. It was not a mere voluntary offering, for there was a needs be for it, for without it there was no redemption. " And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." Heb 9:15. The first testament was not dedicated without blood. " For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God hath enjoined unto you." And under this testament without the shedding of blood is no re-remission, for almost every thing under the law was purged by blood. All the offerings and sacrifices under the law were typical, or a shadow of good things to come, and not the very image of things, and these sacrifices and offerings, which were made continually every year, can not put away sin, or make the comers thereto perfect. Where sin is put away, there is no further remembrance of sin, or no further offering for sin, but in the repetition of these offerings there is a remembrance of sin again every year. " The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing." Under the law the priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never put away sin. Christ, by his one offering, has made an end of sin, has perfected forever them that were sanctified, and hath obtained for us eternal redemption. His blood is the blood of the New Testament, or covenant; by it sin is put away, and freely forgiven. " Now, where remission of these is, there is no more offering for sin." The atonement is made, the redemption price is paid, the debt of his redeemed is paid, and they are purchased by his blood; Ac 20:28.

Eld. Gregg Thompson

PBC: Heb 9:28

" without sin unto salvation"

Without the necessity of making a sin offering, for that was already done- He did that the first time. But, He’s coming back the second time without reference to the sin (suffering?) but it’s going to be with reference to salvation- deliverance of the body and fashioning it like unto the glory of His own body. Eld. Wiley Flanagan

Haydock: Heb 9:20

This is the blood of the testament, which God hath enjoined unto you; (Exodus xxiv.) that is, this is to confirm that testament. Christ made use of the like words, when he bequeathed us the divine legacy of his Body and Blood, at his last supper, saying: (Matthew xxvi. 28.) This is my blood of the new testament. And as the words of Exodus were understood of the true blood of the victims offered, so the words of Christ signify the true blood of Christ, there really present in the sacrament, in a spiritual manner, and to be shed in a bloody manner upon the cross. (Witham) ---

The correspondence of words, in dedicating both testaments, proveth the real presence of blood in the cup or chalice.

Haydock: Heb 9:22

St. Paul speaks here of legal purifications and remissions, which (ver. 10.) he calls carnal justices and ordinances, (ver. 13.) purifying the flesh. How then, it may be asked, were sins remitted under the law? I answer, by true repentance, joined with faith and hope in the promised Messias. As to the cleansings and expiations of the Mosaic law, they were generally effected by water and animal blood, and were typical of the real cleansing of the conscience by the water of baptism, and by the blood of Jesus Christ. The flowing, therefore, of the pure water and blood from the wound in Christ's side, denoted that the real expiation was now complete, and the cleansing font set open; and on this account, they are appealed to by St. John, as two of the three terrestrial witnesses, whose testimony is so efficacious for the confirmation of our faith, that the crucified Jesus was the Christ foretold by the prophets. [John xix. 34; 1 John v. 6, 8.] And thus "the old law confirms the new, and the new fulfils the old." (St. Paulinus)

Haydock: Heb 9:23

It is, or was necessary that the patterns of heavenly things (i.e. the former tabernacle and sanctuary) should be cleansed with these; that is, by the blood of such victims then offered. ---

But the heavenly things themselves with better sacrifices. By the heavenly things, may be understood the faithful, who are the members of Christ's Church, to whom heaven is prepared, and who must be cleansed by better sacrifices; that is, by the blood of Christ, and by his sacrifice on the cross. (Witham)

Haydock: Heb 9:25

Should offer himself, &c. He takes notice that Christ, by virtue of his sacrifice, and his dying once on the cross, satisfied for the sins of all men that even were from the beginning of the world. It was decreed from eternity that the Son of God should come to redeem mankind: the ransom that was not yet paid was accepted; and all might be saved who believed in their Redeemer, who was to come, and who, by the graces that God offered and gave them, lived well. (Witham) ---

Christ shall never more offer himself in sacrifice, in that violent, painful, and bloody manner, nor can there be any occasion for it; since by that one sacrifice upon the cross, he has furnished the full ransom, redemption, and remedy for all the sins of the world. But this hinders not that he may offer himself in the sacred mysteries in an unbloody manner, for the daily application of that one sacrifice of redemption to our souls. (Challoner)

Haydock: Heb 9:26

He came at the end of the ages, as it were in the last age of the world, to the putting away or abrogating of sin. (Witham) ---

Though less, viz. a single tear, might have satisfied the justice of God, nothing less than his own precious blood could satisfy the charity of Jesus Christ. By his death, as St. Augustine observes, Christ has bound the devil in a chain, so that he can tempt us no further than we are able to resist: he may bark, he may tempt, he may solicit us; but he can bite none, except those that wilfully cast themselves within his reach. (Serm. 1. post Trin.)

Haydock: Heb 9:28

To exhaust the sins of many. That is, of all, according to the style of the Scriptures. When he came first, he took upon him the load of our sins; but at his second coming, at the end of the world, he will come in a quite different manner, not as laden with our sins, not after the similitude of a sinful man, not to redeem us, but with great power and majesty to judge all men. (Witham) ---

To exhaust. That is, to empty or draw out to the very bottom, by a plentiful and perfect redemption. (Challoner)

Gill: Heb 9:18

Whereupon neither the first testament,.... Or the first administration of the covenant of grace under the law:

was dedicated without blood; or "confirmed" without it, that dispensation being a typical one; and that blood was typical of the blood of Christ, by which the new covenant or testament is ratified; see Exo 24:7.

Gill: Heb 9:19

For when Moses had spoken every precept,.... Contained in the decalogue, in the book of the covenant, everyone of the precepts in Exo 22:1 for this is to be understood of the written law, and not of the oral law the Jews talk of, which they say Moses first delivered by word of mouth to Aaron, then to his two sons, Eleazar and Ithamar, then to the seventy elders of Israel, and then to the whole congregation; so that Aaron heard it four times, his sons thrice, the seventy elders twice, and all Israel once ^g: but this is the written law which he spoke audibly, and in a known language,

to all the people according to the law; which God gave him on the Mount: this may instruct persons concerned in the public ministry, to speak out plainly and clearly the whole counsel of God, to all to whom they are sent, according to the word of God, which is the rule of faith and practice:

he took the blood of calves, and of goats; in the relation of this affair in Exo 24:5 which is referred to, only mention is made of oxen, bullocks, or heifers, here called calves, which were sacrificed for peace offerings, and not of goats; though perhaps they may be intended by the burnt offerings there spoken of, since they were sometimes used for burnt offerings, Lev 1:10. The Syriac version only reads, "he took the blood of an heifer"; and the Arabic version, "he took the blood of calves"; but all the copies, and other versions, read both. "With water, and scarlet wool, and hyssop"; neither of these are mentioned in Exo 24:1, but since sprinkling is there said to be used, and blood and water mixed together, and scarlet and hyssop were used in sprinkling, as in sprinkling the leper, and the unclean house, Lev 14:5 the apostle justly concludes the use of them here; the blood, with water, was typical of the blood and water which sprung from the side of Christ pierced on the cross, the one signifying justification by him, the other sanctification; the scarlet wool, which is originally white, but becomes scarlet by being dyed, may denote the native purity of Christ, and his bloody sufferings and death; the hyssop may signify his humility, and the purging virtue of his blood, and the sweet smelling savour of his person, righteousness, and sacrifice. The apostle calls scarlet, scarlet wool; though whenever the word is used in the Jewish laws of the Old Testament, wool is not expressed, but it is always intended; for it is a rule with the Jews ^h, that

"the blue, which is spoken of in every place, is wool dyed of a sky colour; purple is wool dyed red, and scarlet is wool dyed in scarlet.''

And sprinkled both the book, and all the people. In Exo 24:8 no mention is made of the sprinkling of the former, only of the latter, which the apostle either concludes from the sprinkling of the blood upon the altar, upon which the book might lie, or from tradition, or from divine revelation: some think it does not necessarily follow from the text, that the book was sprinkled; and repeating the word λαβων, "he took", read the words, "and he took the book and sprinkled all the people"; but this seems not natural, but forced; and besides, all the Oriental versions are express for the sprinkling of the book: the book of the law was sprinkled, not because of any impurity in it, but to show the imperfection of it, and its insufficiency to justify men; or rather the imperfection of man's obedience to it, and to point out what the law requires in case of disobedience, even the blood and life of men; and what it would be, was it not sprinkled with blood, or satisfied by the blood of Christ, namely, an accusing, cursing, and condemning law: the people, all of them, being sprinkled with the blood, were typical of God's peculiar people, even all the elect of God, being sprinkled with the blood of Christ, called the blood of sprinkling, by which they are redeemed, and which speaks peace and pardon to them. Some have thought only the seventy elders were sprinkled, as representing the whole congregation; and others, that the twelve pillars were only sprinkled, as representing the twelve tribes of Israel; but Moses and the apostle agree, that they were the people that were sprinkled.

Gill: Heb 9:20

Saying, this is the blood of the testament,.... The first testament or covenant; this proves what the apostle had asserted in Heb 9:18 that it was dedicated with blood, or confirmed by it; compare with this Mat 26:28

which God hath enjoined unto you; the people of Israel, to observe, and which they promised to do; see Exo 24:7.

Gill: Heb 9:21

Moreover, he sprinkled likewise both the tabernacle,.... Not at the same time that he sprinkled the book and the people, for then there was no tabernacle; but afterwards, at the time that it was set up, when it was anointed with oil, Exo 40:9 and though no mention is there made of blood, yet Josephus, in agreement with the apostle, asserts ⁱ, that the tabernacle, and its vessels, were not only anointed with oil, but sprinkled with the blood of bulls and goats, as well as the garments of Aaron, and his sons: the tabernacle was typical of the church, in which God dwells, being purified and cleansed by the blood of Christ; and this shows, that there is no coming into the presence of God, the place where he dwells, without blood.

And all the vessels of the ministry; which were used in the service of the tabernacle these may denote the vessels of grace and mercy, the elect of God, whose hearts are sprinkled by the blood of Christ from an evil conscience, and whose garments are washed in it, and made white by it.

Gill: Heb 9:22

And almost all things are by the law purged with blood,.... All "except a few things", as the Arabic version renders it; for some things were cleansed by water, and others purged by fire, Num 31:23. Some join the word almost with the word purged, as if the sense was, that all things were purged by blood, but not perfectly, only almost; but the former sense is best.

And without shedding of blood is no remission; that is, of sin; there was no typical remission without it; and there can be no real remission but by, the blood of Christ; no instance can be given of pardon without it; if it could have been otherwise, the blood of Christ had not been shed; for so it would seem to be shed in vain, and his satisfaction to be unnecessary; nor is it agreeable to the justice of God to forgive sin without satisfaction; nor is it consistent with his veracity, and faithfulness to his word, Gen 2:17. It is a common saying with the Jews, and often to be met with in their writings, אין כפרה אלא בדם, "there is no atonement but by blood" ^k; by the shedding of blood; not by the shedding of it, as it flows out of the body of the sacrifice, but as it is poured out on the altar; for the pouring of the blood at the four corners, and at the bottom of the altar, were the chief rites required in sacrifices; nor did they reckon expiation to be expiation, unless the altar was moistened by the blood of the sacrifice ^l.

Gill: Heb 9:23

It was therefore necessary,.... On account of the divine appointment, and that types and antitypes might correspond; and especially it was necessary with respect to the Messiah, the substance and body of all types. So Jonathan ben Uzziel paraphrases the text in Exo 40:9,

"and thou shalt take the anointing oil, and thou shalt anoint the tabernacle, and all that is in it; and thou shall sanctify it, מטול, because of the crown of the kingdom of the house of Judah, and the King Messiah, who shall redeem Israel in the latter days.''

Upon his account it was necessary,

that the patterns of things in the heavens should be purified with these; that is, that all the people, and the book of the covenant, and the tabernacle, and its vessels, which were types and patterns of persons and things in Gospel churches, should be purified with blood and water, and with scarlet wool and hyssop.

But the heavenly things themselves, with better sacrifices than these; the sum and substance of the above patterns, shadows, and examples, such as heaven itself; which though not impure in itself, yet some think it, may be said to be purified, because saints are made meet for it, by being purged with the blood of Christ; others observe, that sin reaches to heaven, and provokes God that dwells there; hence atonement for it may be called a purification of heaven: but rather this may be said of it, inasmuch as by the blood of Christ an entrance and preparation is made for the saints into it. Likewise, the human nature of Christ is among these heavenly things; not that it is heavenly, as to the matter and substance of it, but may be so called, because of its wonderful formation; and which has been purified, not from any real internal pollution that was in it, but from what was imputed to it, the sin of his people. Also the whole church, triumphant and militant, may be intended by heavenly things: the Old Testament saints went to heaven before Christ came; and though they were not impure, but were the spirits of just men made perfect, yet their iniquities were purged by the blood and sacrifice of Christ, after they were gone to heaven; see Heb 9:15. The church militant, or believers on earth, may be said to be heavenly, since they are partakers of an heavenly birth and calling; their head is in heaven, and their conversation is there; and they have a right unto it, and are making meet for it; and they are in themselves defiled with sin, and are purified by the blood of Christ, and sanctified by the offering up of his body once for all: to which may be added, that spiritual blessings are heavenly things; they are from heaven, and saints are blessed with them in heavenly places and these come to them through the blood and sacrifice of Christ; yea, the Gospel, which is from heaven, and the doctrines of it, are sealed and confirmed by the blood of Christ: his sacrifice is expressed in the plural number; not that there has been a repetition of it, for it is but one sacrifice, and but once offered up, and will never be reiterated; but to show the excellency of it, being usual with the Jews to use the plural number of things the most excellent; so Christ is called "Wisdoms", Pro 1:20 besides, respect may be had to the many sacrifices under the law, which were types of it, and were answered and fulfilled by it; and to the many persons on whose account it was offered; and to the parts of it, the soul and body of Christ: and this is a better sacrifice than the legal ones, in its own nature and in its use and efficacy to take away sin, and make perfect, which they could not.

Gill: Heb 9:24

For Christ is not entered into the holy places made with hands,.... The most holy place in the tabernacle of Moses, or in the temple built by Solomon, and rebuilt by Zerubbabel, and repaired by Herod,

which are the figures of the true; that is, the most holy place in the tabernacle and temple, was a figure of the truth of that type; see Heb 9:9 as follows. Josephus ^m suggests the same, when speaking of the most holy place; he says, that it was inaccessible to the priests, that it might be as heaven to God.

But into heaven itself; not the visible heavens, the airy and starry ones, through which he passed, but the third heaven, the habitation of God, angels, and glorified saints: this shows that heaven is a place; that Christ, as man, was out of it when on earth; and that at his ascension he entered into it, having done the work he came about, and that with acceptance: the end of his entrance was

now to appear in the presence of God for us; Christ, as God, was always in his presence, from everlasting; as Mediator, he was with him in the council of peace; while he was here on earth his Father was with him, he was not alone; but now in his human nature he is at his right hand, where he appears before him, as a favourite before his Prince, on the behalf of another, or as an advocate on the behalf of his client: Christ appears in the court of heaven for his elect, by representing their persons; by presenting himself, his blood, sacrifice, and righteousness, before God on their account; by introducing them into the presence of God, and offering up their prayers with the incense of his mediation; by presenting them to himself, and to his Father, and obtaining every blessing for them. And this he does "now", since his entrance; not that he did not appear before God for the saints of the Old Testament, for he was the angel of God's presence then, though he did not appear then in the manner he does now, as the Lamb in the midst of the throne, as if it had been slain; but it denotes the continuance and perpetuity of his appearance for his people; he is ever interceding for them.

Gill: Heb 9:25

Nor yet that he should offer himself often,.... Or at all again; which shows the perfection of his sacrifice, for justice was satisfied, the law fulfilled, sin done away, and complete salvation obtained at once; which lies against the errors of the Socinians, who say he offers himself now in heaven; and of the Papists, who pretend to offer the body of Christ daily in their mass:

as the high priest entereth into the holy place every year with blood of others; not his own, nor other men's, but the blood of goats and calves; but Christ entered into heaven with his own blood, he having been altar, priest, and sacrifice: the high priest went into the most holy place every year, but Christ has entered into heaven once for all, where he sits down and continues, having done his work effectually.

Gill: Heb 9:26

For then must he often have suffered since the foundation of the world,.... For if it was necessary that he should often offer up himself now, which is the same as to suffer, since the sacrifice of himself, the same was necessary before; seeing sin was in the world from the beginning, and the saints from the foundation of the world had their sins expiated by the sacrifice of Christ; but the truth is, Christ's sufferings were but once, though the virtue of them is always, both before and after; nor can he suffer more, or again, because of his power over death and the grave, and because he has effectually obtained what he suffered for:

but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself; this is to be understood, not of his appearance in heaven, of which mention is made in Heb 9:24 but of his incarnation on earth, called an appearance; not as though his human nature was a mere phantom or apparition, for it was a real thing; or as if he was then manifested to be what he really was before; for before his incarnation he was not truly and actually man; but this is said with respect to the manifestation of his invisible deity; or of him as the Son of God in human nature; and in regard to the types of the old law, under which he was hid; and with respect to the prophecies of his coming; and it designs the same thing with his descent from heaven, and coming into this world, in which he appeared in fashion as a man, as a mean man, as an afflicted one; yea, he looked like a sinful man, bearing the infirmities and sins of his people; his appearance was but to a very few, and for a little time; and the time of it was, "in the end of the world"; the same with the last days; the last age of the world; the end of the Jewish economy; at the close of their civil and ecclesiastical state, according to Hab 2:3 & so the Jews expect their Messiah לקץ הימים, "at the end of days" ⁿ: and this appearance was but "once"; there were many appearances of him in an human form, under the Old Testament dispensation; and there were many after his resurrection; but this is said to be but once, in opposition to the many types and sacrifices under the law, and agrees with his one oblation, and once suffering: the end of his appearance was, to put away sin; the filth of it, by his blood; the guilt of it, by his atoning sacrifice; and the punishment of it, by his sufferings and death, the penalty of the law; and in consequence of all this, the dominion of it by the power of his grace, and the very being of it hereafter: and this putting it away is signified by his bearing, carrying, and taking it away; by removing it as far as the east is from the west; by finishing and making an end of it; by crucifying the old man, destroying the body of sin, and by an utter disannulling and abolishing it, as a debt, and as a law; and all this is done by the sacrifice of himself; by the offering up of his body and soul an offering for sin; as in Heb 9:14.

Gill: Heb 9:27

And as it is appointed unto men once to die,.... Not a moral, or what is commonly called a spiritual death, nor an eternal one, but a corporeal one; which does not arise from the constitution of nature, but from the sin of man, and God's decree on account of it; by which it is fixed that men shall die, and how long they shall live, and when they shall die; so that they cannot die sooner nor later; all things antecedent to death, which lead on to it, and issue in it, are appointed by God, and so is death itself, with all its circumstances; men's days can neither be lengthened nor shortened, either by Christ himself, or others: and this statute and appointment of God concerns men, not angels, and reaches to all men, wicked and righteous; and though there have been some exceptions, as Enoch and Elijah; and all will not sleep, or die, some will be found alive at Christ's appearing; yet such will undergo a change which is equivalent to death, as Enoch and Elijah have done: and generally speaking men die but once; it is not usual for men to die, and live again, and then die again; there have been some extraordinary instances of this kind, but they are rare; it is the statute law of heaven in common for men to die and that but once; so Cicero ^o the Heathen says, "omnibus definitam esse mortem": Christ died once, he will die no more; and it is the comfort of the saints, that though they die the first death, they shall not be hurt of the second death; and the consideration of this decree should excite to diligence and industry: death is certain to God, but uncertain to us, as to the time, nor should we curiously inquire into it, but patiently wait for it, and quietly submit unto it:

but after this the judgment; the last and general judgment, which will reach to all men, quick and dead, righteous and wicked, and in which Christ will be Judge. There is a particular judgment which is immediately after death; by virtue of which, the souls of men are condemned to their proper state of happiness or woe; and there is an universal judgment, which will be after the resurrection of the dead, and is called eternal judgment, and to come; this is appointed by God, though the time when is unknown to men; yet nothing is more certain, and it will be a righteous one.

Gill: Heb 9:28

So Christ was once offered to bear the sins of many,.... As man dies but once, Christ was offered but once, or he suffered and died but once; and that was not on his own account, or for his own sins, "but to bear the sins of many": not of angels but of men, and these not a few, but "many"; which is said to magnify the grace of God, to exalt the satisfaction and righteousness of Christ, and to encourage souls to hope in him: hence many are brought to believe in him, and many are justified by him, have their sins forgiven them, and are glorified; though Christ bore not the sins of all men; for as all men have not faith, all are not justified, pardoned, and saved: what he bore were "sins"; all kind of sin, every act of sin, and all that belongs to it; its filth, guilt, and punishment, even the iniquity of all his people; which must be a prodigious weight, and than which nothing could be more nauseous: his bearing them supposes they were upon him, though not in him, imputed, though not inherent; that he did not sink under them; that he made an entire satisfaction for them, and bore them wholly away, both from the persons of his people, and from the sight of justice. The way in which he came to bear them was this; he became a surety for all the elect; his Father imputed to him all their sins, and he voluntarily took them upon himself; where justice found them, and demanded satisfaction of him for them, and he gave it; which is an instance both of his great love, and of his great strength:

and unto them that look for him: with affection, faith and patience:

shall he appear the second time without sin unto salvation; this is to be understood of Christ's visible and personal appearance on earth, which will be a glorious one; he will appear in his own glory, and in his Father's glory, and in the glory of the holy angels, and in the glory of his power, to the joy of saints, and to the terror of the wicked; for every eye shall see him: and this is said to be "the second time"; that is, that he appears on earth, and personally; for though he often appears to his people, it is in a spiritual way; and though he appeared to Stephen and to Paul, yet not on earth, but in heaven; and this is called the second time, with reference to his first appearance in human nature at his incarnation, and after that he ascended to heaven; and as this will be the second, it will be the last: the manner in which he will appear, will be, "without sin"; without sin itself; without any thing like it: without any infirmities, which though not sinful are the effects of sin; without sin imputed to him, with which he appeared before; without being a sacrifice for sin; and without sin upon his people that come with him, or he shall meet whom he shall raise, or change, and take to himself: and the end of his appearance with respect to them, will be "unto salvation"; the end of his first appearance was to obtain salvation for his people, and he has obtained it, and there is a comfortable application of it made unto them by the Spirit of God; but the full possession of it will be hereafter, and into this will Christ put them, when he shall appear: the Alexandrian copy adds, "by faith", and also some other copies.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 9:18

¹ sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.

NET Notes: Heb 9:20

¹ tn Grk “which God commanded for you (or in your case).”

sn A quotation from Exod 24:8.

NET Notes: Heb 9:23

¹ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

² tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

³ tn Grk “the heavenly things themselves with better sacrifices than these.”

NET Notes: Heb 9:24

¹ tn Or “prefiguration.”

² tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

NET Notes: Heb 9:25

¹ tn Grk “and not that he might offer,” continuing the previous construction.

NET Notes: Heb 9:27

¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

² tn Grk “and after this – judgment.”

NET Notes: Heb 9:28

¹ sn An allusion to Isa 53:12.

² tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

³ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

Geneva Bible: Heb 9:18

^{( 12 )} Whereupon neither the first [testament] was dedicated without blood.

^{( 12 )} There must be a proportion between those things which purify and those which are purified: Under the law all those figures were earthly, the tabernacle, the book, the vessels, the sacrifices, although they were the signs of heavenly things. Therefore it was required that all those should be purified with some matter and ceremony of the same nature, that is, with the blood of beasts, with water, wool, hyssop. But under Christ all things are heavenly, a heavenly tabernacle, heavenly sacrifice, heavenly people, heavenly doctrine, and heaven itself is set open before us for an eternal home. Therefore all these things are sanctified in a similar way, that is, with the everlasting offering of the quickening blood of Christ.

Geneva Bible: Heb 9:19

For when Moses had spoken every precept to all the people ^{( m )} according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and ^{( n )} sprinkled both the book, and all the people,

^{( m )} As the Lord had commanded.

^{( n )} He used to sprinkle.

Geneva Bible: Heb 9:23

[It was] therefore necessary that the ^{( o )} patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

^{( o )} The counterparts of heavenly things were earthly, and therefore they were to be set forth with earthly things, as with the blood of beasts, wool and hyssop. But under Christ all things are heavenly, and therefore they could not be sanctified with the offering of his living blood.

Geneva Bible: Heb 9:24

^{( 13 )} For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:

^{( 13 )} Another twofold comparison: the Levitical high priest entered into the sanctuary, which was made indeed by the commandment of God, but yet with men's hands, that it might be a pattern of another more excellent, that is, of the heavenly place, but Christ entered into heaven itself. Again he appeared before the ark, but Christ before God the Father himself.

Geneva Bible: Heb 9:25

^{( 14 )} Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

^{( 14 )} Another double comparison: the Levitical high priest offered other blood, but Christ offered his own: he every year once repeated his offering: Christ offering himself but once, abolished sin altogether, both of the former ages and of the ages to come.

Geneva Bible: Heb 9:26

^{( 15 )} For then must he often have suffered since the foundation of the world: but now once in the ^{( p )} end of the world hath he appeared to put away ^{( q )} sin by the sacrifice of himself.

^{( 15 )} An argument to prove that Christ's offering should not be repeated: seeing that sins were to be purged from the beginning of the world, and it is proved that sins cannot be purged, but by the blood of Christ: he would have needed to have died repeatedly, since the beginning of the world. But a man can die only once: therefore Christ's sacrifice which was once done in the later days, neither could nor can be repeated. Seeing that it is so, surely the power of it extends both to sins that were before, and to sins that are after his coming.

^{( p )} In the later days.

^{( q )} That whole root of sin.

Geneva Bible: Heb 9:27

And as it is appointed unto men ^{( r )} once to die, but after this the judgment:

^{( r )} He speaks of the natural state and condition of man: For though Lazarus and certain others died twice, that was no usual thing, but extraordinary: and as for them that shall be changed, their changing is a kind of death. See 1Co 15:51

Geneva Bible: Heb 9:28

So Christ was once offered to bear the sins of ^{( s )} many; ^{( 16 )} and unto them that look for him shall he appear the second time without sin unto salvation.

^{( s )} Thus the general promise is restrained to the elect only: and we have to seek the testimony of our election, not in the secret counsel of God, but in the effects that our faith works, and so we must climb up from the lowest step to the highest, there to find such comfort as is most certain, and shall never be moved.

^{( 16 )} Shortly by the way he sets Christ as Judge, partly to terrify those who are not trusting in the only sacrifice of Christ once made, and partly to keep the faithful in their duty, so that they will not go back.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 9:1-28

1 The description of the rites and bloody sacrifices of the law;

11 which are far inferior to the dignity and perfection of the blood and sacrifice of Christ.

Combined Bible: Heb 9:16-22

New Testament   

(Hebrews 9:16-22)   

Having affirmed (Heb. 9:12, 14) that the blood of Christ is the means of the believer’ s redemption, in verse 15, the apostle proceeds to make further proof of this basic and vital truth. His argument here is taken from the design and object of Christ’ s priesthood, which was to confirm the covenant God had made with His people, and which could only be done by blood. First, he affirms that the Savior was "the Mediator of the new testament." Many functions were undertaken by Him. Just as one type could not set forth all that the Lord Jesus did and suffered, so no single office could display all the relations which He sustained and all the benefits He procured for us. That which is done by a prophet, by a priest, by a king, by a surety, by a mediator, by a husband, by a father, that and more has been done by Christ. And the more dearly we observe in Scripture the many undertakings of Christ for us, as seen in His varied relations, the more will He be endeared to our hearts, and the more will faith be strengthened.  

Christ’ s undertaking to be a "Mediator" both procured a covenant to pass between God and men, and also engaged Himself for the performance thereof on both parts. This could only be by a full satisfaction being rendered to Divine justice, by the shedding of blood infinitely valuable as His was. To assure His people of their partaking of the benefits of God’ s covenant, the cross of Christ has turned that covenant into a testament, so that the conditions of the covenant on God’ s part (its requirements: namely, perfect obedience rendered to His law, and thus "everlasting righteousness’’ being brought in: Daniel 9:24; and full satisfaction being taken by the law for the sins of His people) might be so many legacies, which being ratified by the death of the Testator, none might disannul.  

Unspeakably blessed as are the truths expressed (so freely) above, there is another which is still more precious for faith to apprehend and rest on, and that is, that behind all offices (so to speak), lying at the foundation of the whole dispensation of God’ s grace toward His people, is the mystical oneness of Christ and His Church: a legal oneness, which ultimates by the Spirit’ s work in a vital union, so that Christ is the Head and believers are the members of one Person (1 Cor. 12:12, 13). This, and this alone, constituted the just ground for God to impute to Christ all the sins of His people, and to impute to them the righteousness of Christ for their justification of life. What Christ did in obeying the law is reckoned to them as though that obedience had been performed by them; and in like manner, what they deserved on account of their sins was charged to and endured by Him, as though they themselves had suffered it: see 2 Corinthians 5:21.  

The first spring of the union between Christ and His Church lay in that eternal compact between the Father and the Son respecting the salvation of His people contemplated as fallen in Adam. In view of the human nature which He was to assume, the Lord Christ was "predestinated" or "foreordained" (1 Pet. 1:20) unto grace and glory, and that by virtue of the union of flesh unto His Godhead. This grace and glory of the God-man was the exemplary cause and pattern of our predestination: Romans 8:29, Philippians 3:21. It was also the cause and means of the communicating of all grace and glory unto us, for we were "chosen in Him before the foundation of the world" (Eph. 1:4). Christ was thus elected (Isa. 42:1) as Head of the Church, His mystical body. All the elect of God were then committed unto Him, to be delivered from sin and death, and brought unto the enjoyment of God: John 17:6, Revelation 1:5, 6.  

In the prosecution of this design of God, and to effect the accomplishment of the "everlasting covenant" (Heb. 13:20), Christ undertook to be the "Surety" of that covenant (Heb. 7:22), engaging to answer for all the liabilities of His people and to discharge all their legal responsibilities. Yet was it as Priest that Christ acted as Surety: God’ s "Priest," our "Surety." That is to say, all the activities of Christ were of a sacerdotal character, having God for their immediate object; but as these activities were all performed on our behalf, He was a Surety or Sponsor for us also. As the "Surety" of the covenant, Christ undertook to discharge all the debts of those who are made partakers of its benefits. As our Surety He also merited and procured from God the Holy Spirit, to communicate to His people all needful supplies of grace to make them new creatures, which enables them to yield obedience to God from a new principle of spiritual life, and that faithfully unto the end.  

When considering the administration of the "everlasting covenant’’ in time, we contemplate the actual application of the grace, benefits and privileges of it unto those for whose sakes it was devised and drawn up. For this the death of the Mediator was required, for only through His blood-shedding is the whole grace of the covenant made effectual unto us. This it is which is affirmed in Hebrews 9:15, and which we considered at length in our last article. In the passage which is now to be before us, the apostle does two things: first, he refers to a well known fact which is everywhere recognized among men, namely, that a will or testament requires the death of the testator to give it validity. Second, he refers to an Old Testament type which exemplifies the principle which he is here setting before us.  

"For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth" (verses 16, 17). That which is found in verses 16-23 is really of the nature of a parenthesis, brought in for the purpose of showing why it was necessary for the incarnate Son to die. In verse 24 the apostle returns to his proofs for the superiority of the ministry of Christ over Aaron’ s. What we have in verses 16, 17, is brought in to show both the need for and the purpose of the death of Christ, the argument being drawn from the character and design of that covenant of which He is the Mediator. Because that covenant was also to be a "testament" it was confirmed by the death of the Testator. Appeal is made to the only use of a will or testament among men.  

The method by which the apostle here demonstrates the necessity of Christ’ s death as He was "the mediator of the new testament’’ is not merely from the signification of the word "diatheke" (though we must not lose sight of its force), but as he is speaking principally of the two "covenants" (i.e., the two forms under which the "everlasting covenant" has been administered), it is the affinity which there is between a solemn covenant, and a testament, that he has respect unto. For it is to be carefully noted that the apostle speaks not of the death of Christ merely as it was a death, which is all that is required of a "testament" as such, without any consideration of the nature of the testator’ s death; but he speaks of it also (and primarily) as it was a sacrifice by the shedding of His blood (verses 12, 14, 18-23), which belongs to a Divine covenant, and is in no way required by a "testament." Thus, we see again the needs-be for retaining the double meaning and force of the Greek word here.  

There has been much needless wrangling over the Divine person alluded to under the word "Testator," some insisting it is Christ, some the Father, others arguing the impossibility of the latter because the Father has never died. We believe that, in this case, Saphir was right when he said, "The testator is, properly speaking, God; for we are God’ s heirs; but it is God in Christ." Had he referred the reader to 2 Corinthians 5:19 his statement had been given scriptural confirmation. The "everlasting covenant" or Covenant of Grace has the nature of a "testament" from these four considerations or facts. First, it proceeded from the will of God: He freely made it (Heb. 6:17). Second, it contained various legacies or gifts: to Christ, God bequeathed the elect as His inheritance (Deut. 32:9, Psalm 16:6, Luke 22:29); to the elect themselves, that they should be joint-heirs with Him (Rom. 8:17, Revelation 3:21). Third, it is unalterable (Gal. 3:15), "ordered in all things and sure" (2 Sam. 23:5); having been duly witnessed to (1 John 5:7), hence, being of the nature of a "testament" there are no stipulations for men to fulfill (Gal. 3:18). Fourth, the death of Christ has secured the administration of it.  

A deed is not valid without a seal; a will cannot be probated until the legatee dies, nor were God’ s covenants with men (the historical adumbrations of the "everlasting covenant") ratified except by blood-shedding. Thus it was with His covenant with Abraham (Gen. 15:9, 18); thus it was with His covenant with Israel at Sinai (Ex. 24:6). Thus, unto the confirmation of a "testament" there must be the death of the testator; unto the ratification of a "covenant" the blood of a sacrifice was required. Thereby does the apostle prove conclusively the necessity for the sacrificial death of Christ as the Mediator, both as the Mediator of a "covenant" and as the Mediator of a "testament": for through His sacrificial death, both the promises contained in the "covenant" and the bequeathments of the "testament," are made irrevocably sure to all His seed. We trust, then that we have been enabled to clear up the great difficulty which the word "diatheke" has caused so many, and shown that it has a double meaning and force in this passage.  

It remains for us to point out that the Old Testament supplies us with a most striking type which blessedly illustrates the principle enunciated in this 16th verse. But note first of all that verse 15 opens with "For" and that this comes right after the mention of "the Mediator of the new testament," and the promise of "eternal inheritance" in verse 15. Now the "mediator" of the "Old Testament" was Moses, and it was not until his death, though immediately after it, that Israel entered their inheritance, the land of Canaan! Looked at from the standpoint of God’ s government, the death of Moses was because of his sin (Num. 20:10-12); but considered in relation to his official position, as "the servant over the house of God," it had another and deeper meaning as Deuteronomy 3:26 shows, "the Lord was wroth with me for your sakes"— how blessedly did this foreshadow the reason why God’ s wrath was visited upon Christ: Christ, as Moses, must die before the inheritance could be ours.  

In verse 17 it is not of the making of a testament which is referred to, but its execution: its efficacy depends solely on the testator’ s death. The words "is of force" mean, is firm and cannot be annulled; it must be executed according to the mind of the one who devised it. The reason why it is of "no strength" during his lifetime, is because it is then subject to alteration, according to the pleasure of him who made it. All the blessings of "grace and glory" were the property of Christ, for He was "appointed Heir of all things" (Heb. 1:2): but in His death, He made a bequeathment of them unto all the elect. Another analogy between a human testament and the testamentary character of Christ’ s death is that, an absolute grant is made without any conditions. So is the kingdom of heaven bequeathed to all the elect, so that nothing can defeat His will. Whatever there is in the Gospel which prescribes conditions, that belongs to it as it is a "covenant" and not as a "testament." Finally, the testator assigns the time when his heirs shall be admitted into the actual possession of his goods; so too has Christ determined the season when each shall enter both into grace and glory.  

Perhaps a brief word should be added by way of amplification to the bare statement made above respecting the conditions which the Gospel prescribes unto those who are the beneficiaries of Christ’ s "testament." Repentance and faith are required by the Gospel; yet, strictly speaking they are not "conditions" of our entering into the enjoyment of Christ’ s gifts. Faith is a means to receive and partake of the things promised, repentance is a qualification whereby we may know that we are the persons to whom such promises belong. Nevertheless, it is to be remembered that He who has made the promises works in His elect these graces of repentance and faith: Acts 5:31, Philippians 1:29.  

"It is a great and gracious condescension in the Holy Spirit to give encouragement and confirmation unto our faith, by a representation of the truth and reality of spiritual things, in those which are temporal and agreeing with them in their general nature, whereby they are presented unto the common understandings of men. This way of proceeding the apostle calls, a speaking ‘ after the manner of men’ (Gal. 3:15). Of the same kind were all the parables used by our Savior; for it is all one whether these representations be taken from things real, or from those which, according unto the same rule of reason and right, are framed on purpose for that end" (John Owen).  

"Whereupon neither the first was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission" (verses 18-22).  

In these verses the apostle is still pressing upon the Hebrews the necessity for the blood-shedding of Christ. Their national history witnessed to the fact that when God entered into covenant with their fathers, that covenant was confirmed by solemn sacrifice. In the verses upon which we are now to comment, the apostle is not merely proving that the old covenant or testament was confirmed with blood, for had that been his only object, he could have dispatched it in very few words; rather does he also declare what was the use of blood in sacrifices on all occasions under the law, and thereby he demonstrates the use and efficacy of Christ’ s blood as unto the ends of the new covenant. The ends of the blood under the old covenant were two, namely, purification and pardon, both of which were confirmed in the expiation of sin. Unless the main design of the Spirit in these verses be steadily kept in view, we miss the deeper meaning of many of their details.  

What has just been said above, supplies the explanation of what has seemed a problem to some, namely that in these verses the apostle mentions five or six details which are not found in the historical narrative of Exodus 24. But the Holy Spirit is not here limiting our view to Exodus 24, but gathers up what is found in various places of the law; and that, because He not only designed to prove the dedication of the covenant by blood, but also to show the whole use of the blood under the law, as unto purification and remission of sin. And He does this with the purpose of declaring the virtue and efficacy of the blood of Christ under the new testament, whereunto He makes an application of all the things in the verses which follow. The "Moreover" at the beginning of verse 21 is plain intimation that the Spirit is here contemplating something in addition to that which is found in Exodus 24.  

Verse 18. The opening word is usually rendered "therefore" or "wherefore": it denotes the drawing of an inference; it confirms a general rule by a special instance. In verse 16 the general rule is stated; now, says the apostle, think it not strange that the new testament was confirmed by the death of the Testator, for this is so necessary that, the first one also was confirmed in the same manner; and that, not only by death, but not "without blood," which was required for the ratification of a solemn covenant. That to which reference is made is the "first" testament or covenant. Here the apostle makes clear what he intended by the first or old covenant, on which he had discoursed at large in chapter 8: it was the covenant made with Israel at Horeb. Just a few words on the character of it.  

Its terms had all the nature of a formal covenant. These were the things written in the book (Ex. 24:4, 7) which were an epitome of the whole law, as contained in Exodus 20-23. The revelation of its terms were made by Jehovah Himself, speaking with awful voice from the summit of Sinai: Exodus chapters 19, 20. Following the fundamental rule of the covenant, as contained in the Ten Commandments, were other statutes and rites, given for the directing of their walking with God. The same was solemnly delivered to Israel by Moses, and proposed unto them for their acceptation. Upon their approbation of it, the book was read in the hearing of all the people after it had been duly sprinkled with the blood of the covenant (Ex. 24:7). Thereupon, for the first time, Jehovah was called "The God of Israel" (Ex. 24:10), and that by virtue of the covenant. This formed the foundation of His consequent dealings with them: all His chastening judgments upon Israel were due to their breaking of His covenant.  

While there is a contrast, sharp and clear, between the Old Testament and the new, yet it should not be overlooked that there was also that which bound them together. This was ably expressed by Adolph Saphir: "The promise given to Abraham, and not to Moses, was not superseded or forgotten in the giving of the law. When God dealt with Israel in the wilderness, He gave them the promise that they should be a peculiar treasure unto Him above all people: ‘ for all the earth is Mine’ ; and that they should possess the land as an inheritance (Ex. 19:5, 6; 23:30; Deuteronomy 15:4). Based upon this promise, and corresponding with the Divine election and favor, is the law which God gave to His people. As He had chosen and redeemed them so that they were to be a holy people, and to walk before Him, even as in the Ten Commandments the gospel of election and redemption came first: ‘ I am the Lord thy God, which brought thee out of Egypt.’ Hence this covenant or dispensation, although it was a covenant, not of grace and Divine gifts and enablings, but of works, was connected with and based upon redemption, and it was dedicated, as the apostle emphatically says, not without blood.  

"Both the book, or record of the covenant, and all the people, were sprinkled with the blood of typical sacrifices. For without blood is no remission of sins, and the promises of God can only be obtained through atonement. But we know that this is a figure of the one great Sacrifice, and that therefore all the promises and blessings under the old dispensation, underlying and sustaining it, were through the prospective death of the true Mediator. When therefore the spiritual Israelite was convinced by the law of sin, both as guilt and as a condition of impurity and strengthlessness, he was confronted by the promise of the inheritance, which always was of grace, unconditional and sure, and in a righteous and holy manner through expiation."  

Verse 19. The one made use of for the dedication of the covenant was Moses. On God’ s part he was immediately called unto this employment: Exodus 3. On the part of the people, he was desired and chosen to transact all things between God and them, because they were not able to bear the effects of His immediate presence: Exodus 19:19, Deuteronomy 5:22-27; and this choice of a spokesman on their part, God approved (verse 27). Thus Moses became in a general way a "mediator" between God and men in the giving of the law (Gal. 3:19). Thereby we are shown that there can be no covenant between God and sinful men, but in the hands of a Mediator, for man has neither meetness, merits, nor ability to be an undertaker of the terms of God’ s covenant in his own person.  

Moses spake "every precept unto the people." This intimates the particular character of the Old Testament. It consisted primarily of commandments of obedience (Eph. 2:15), promising no assistance for the performance of them. The "new testament" is of another nature: it is one of promises, and although it also has precepts requiring obedience, yet is it (as a covenant) wholly founded in the promise, whereby strength and assistance for the performance of that obedience are given to us. Moses’ reading "every precept unto the people" emphasizes the fact that all the good things they were to receive by virtue of the covenant, depended on their observance of all that was commanded them; for a curse was denounced against every one that "continued not in all things written in the law to do them" (Deut. 27:26). Obviously, such a "covenant" was never ordained for the saving of sinners: its insufficiency for that end is what the apostle demonstrates in the sequel.  

We are again indebted to the exposition of John Owen for much of the above, and now give in condensed form some of his observations on the contents of verse 19. Here, for the first time, was any part of God’ s Word committed to writing. This book of the law was written that it might be read to all the people: it was not to be restricted to the priests, as containing mysteries unlawful to ,be divulged. It was written and read in the language which the people understood and spake, which condemns Rome’ s use of the Latin in her public services. Again; God never required the observance of any rites or duties of worship, without a previous warrant from His Word. How thankful should we be for the written Word!  

That which Moses performed on this occasion was to sprinkle the blood. Exodus 24:6 informs us that he took "half of the blood" and sprinkled it "on the altar" (on which was the book); the other half on the people. The one was God’ s part; the other theirs. Thereby the mutual agreement of Jehovah and the people was indicated. Typically, this foreshadowed the twofold efficacy of Christ’ s blood, to make salvation God-wards and to save man-wards; or, to the remission of our sins unto justification, and the purification of our persons unto sanctification. The "scarlet wool," probably bound around the "hyssop" (which was a common weed), was employed as a sprinkler, as that which served to apply the blood in the basons upon the people; "water" being mixed with the blood to keep it fluid and aspersible. In like manner, the communication of the benefits of Christ’ s death unto sanctification, is called the "sprinkling of the blood of Jesus Christ" (1 Pet. 1:2). To avail us, the blood must not only be "shed," but "sprinkled."  

The mingling of the "water" with the "blood" was to represent the "blood and water" which flowed from the pierced side of the Savior (John 19:34,35), the spiritual "mystery" and meaning of which is profound and blessed. In 1 John 5:6 the Holy Spirit has particularly emphasized the fact that the Christ came "by water and blood." He came not only to make atonement for our sins by His blood that we might be justified, but also to sprinkle us with the efficacy of His blood in the communication of the Spirit unto sanctification, which is compared unto "water": see John 7:38, 39, Titus 3:5. The application of the blood to the "book" of the covenant was an intimation that atonement could be made by blood for the sins against its precepts, and the application of the "water" to it told of its purity. The sprinkler pointed to the humanity of Christ, through which all grace is communicated to us: the "scarlet wool" speaking of His personal glory (Dan. 5:7 etc.), and the "hyssop," the meanest of plant-life (1 Kings 4:33), being a figure of His lowly outward appearance.  

Verse 20. In these words Moses reminded Israel of the foundation of their acceptance of the covenant, which foundation was the authority of God requiring them so to do; the word "enjoined" also emphasized the nature of the covenant itself: it consisted principally not of promises which had been given to them, but of "precepts" which called for hearty obedience. By quoting here these words of Moses "this is the blood of the testament," the apostle proves that not only death, but a sacrificial death, was required in order to the consecration and establishment of the first covenant. The blood was the confirmatory sign, the token between God and the people of their mutual engagements in that covenant. Thus did God from earliest times teach His people, by type and shadow, the supreme value of the blood of His Son. These words of Moses were plainly alluded to by the Savior in the institution of His "supper": "This is My blood of the new testament" (Matthew 26:28) i.e., this represents My blood, by the shedding of which the new testament is confirmed.  

Verse 21. The apostle now reminds the Hebrews that, not only was the Old Testament itself dedicated with blood, but that also all the ways and means of solemn worship were purified by the same. His purpose in bringing in this additional fact was to prove that not only was the blood of Christ in sacrifice necessary, but also to demonstrate its efficacy in the removing of sins and thereby qualifying sinners to be worshippers of the most holy God. The historical reference here is to what is found in Leviticus 16:14, 16, 18. The spiritual meaning of the tabernacle’ s furniture being sprinkled with blood was at least twofold: first, in themselves those vessels were holy by God’ s institution, yet in the use of them by polluted men, they became defiled, and needed purging. Second, to teach the Israelites and us that, the very means of grace which we use, are only made acceptable to God through the merits of Christ’ s sacrifice.  

What we have just sought to point out above, brings before us a most important and humbling truth. In all those things wherein we have to do with God, and whereby we approach unto Him, nothing but the blood of Christ and the Spirit’ s application of it unto our consciences, gives us a gracious acceptance with Him. The best of our performances are defiled by the flesh; our very prayers and repentances are unclean, and cannot be received by God except as we plead before Him the precious blood of Christ. "The people were hereby taught that, God could not be looked to for salvation, nor rightly worshipped, except faith in every case looked to an intervening blood. For the majesty of God is justly to be dreaded by us, and the way to His presence is nothing to us but a dangerous labyrinth, until we know that He is pacified towards us through the blood of Christ, and that this blood affords to us a free access. All kinds of worship are then faulty and impure until, Christ cleanses them by the sprinkling of His blood . . . If this thought only came to our mind, that what we read is not written so much with ink as with the blood of Christ, that when the Gospel is preached, His sacred blood distils together with the voice, there would be far greater attention as well as reverence on our part" (John Calvin).  

Verse 22. "By the law" signifies "according unto the law," that is, according to its institution and rule, in that way of faith and obedience which the people were obligated unto. This has been shown by the apostle in the verses preceding. His design being to prove both the necessity for the death of Christ and the efficacy of His blood unto the purging of sins, whereof the legal institutions were types. The qualifying "almost" takes into consideration the exceptions of "fire" (Num. 31:23) and "water" (Lev. 22:6, 7, etc.): but let it be carefully noted that these exceptions were of such things as wherein the worship of God was not immediately concerned, nor where the conscience was defiled; they were only of external pollutions, by things in their own nature indifferent, having nothing of sin in them; yet were they designed as warnings against things which did defile. The "almost" also takes note of the exception in Leviticus 5:11.  

The last clause of verse 22 enunciates an axiom universally true, and in every age. The curse of the law was, and still is, "the soul that sinneth it shall die" (Ezek. 18:20). But whereas there is no man "that sinneth not" (Ecclesiastes 7:20), God, in His grace, provided that there should be a testification of the remission of sins, and that the curse of the law should not be immediately executed on them that sinned. This He did by allowing the people to make atonement for those sins by the blood of sacrifices: Leviticus 17:11. Thereby God made known two things. First, to the Israelites that, by the blood of animals there should be a political or temporal remission of their sins granted, so that they should not die under the sentence of that law which was the rule of government over their nation. Second, that a real spiritual and eternal forgiveness should be granted unto faith in the sacrifice of Christ, which was represented by the slain animals. The present application of this verse is that, no salvation is possible for any soul that rejects the sacrifice of Christ.  

  

  

Combined Bible: Heb 9:23-28

Great Sacrifice   

(Hebrews 9:23-28)   

Our present passage is so exceeding full that it is expedient we should reduce our introductory remarks. Perhaps about all it is necessary to say is, that here in Hebrews the apostle is treating of the priestly ministry of Christ, and demonstrating the immeasurable superiority of His sacerdotal functions over those of the legal priests. In the verses which are now to be before us, the apostle makes a definite application of that which has been treated of in the preceding section. A contrast is now drawn between the types and their Antitype. Therein we are shown that inasmuch as the Great Sacrifice which Christ offered unto God was the substance of all the Old Testament shadows, it was efficacious, all-sufficient, final.  

In Hebrews 9:1-10 a declaration is made of sundry types and shadows of the law. In Hebrews 9:11-28 a manifestation of the accomplishment of them is seen in the person and work of the Lord Jesus. In this second section we are shown the excellency of Christ’ s priesthood in the effecting of those things and the securing of those blessings which Aaron and his sacrificing of animals could not effect and secure. First, the affirmation is made that Christ has entered into the true tabernacle, Heaven itself; that He did so on the ground of His own infinitely meritorious blood, the value of which is evidenced by the fact that it has "obtained eternal redemption" (verses 11,12). Second, confirmation of this is then made: inasmuch as the blood of beasts purified the flesh, much more can the blood of Christ purge the conscience (verses 13,14). Moreover the Mediatorial office which Christ undertook guaranteed our salvation (verse 15). So too the validity of the covenant-testament insured the same (verses 16, 17); as also the types pledged it (verses 19-22).  

In Hebrews 9:23 (which properly belonged to our last section) the apostle concludes the main point he has been discussing, namely, that the typical things being purged with animal’ s blood, there must needs be a more excellent way of purifying and consecrating heavenly things, and that was by the precious blood of the incarnate Son of God Himself. Having established this fact, he now returns to the other points of difference between the legal priests and Christ. Those priests entered only an earthly tabernacle, but Christ has gone into Heaven itself (verses 24, 25). The entrance of Israel’ s high priest into the holy of holies was repeated year by year, but Christ entered once for all (verses 25, 26). This is confirmed by the fact that men die but once, still less could the God-man suffer death repeatedly (verses 27, 28). Hence the blessed issue to all who rest upon the Great Sacrifice is, that He shall appear unto them "without sin unto salvation" (verse 28).  

"Therefore (it was) necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these" (verse 23). The opening word denotes that a conclusion is now drawn from the premises just established, a conclusion which has respect unto both parts of the assertion made. In this verse the apostle brings to a head, or sums up, his previous argument concerning the typical purification of all things under the law, and the spiritual purification which has been effected by the sacrifice of Christ. "The general principle involved in these words is, plainly, that in expiation the victim must correspond in dignity to the nature of the offenses expiated, and the value of the blessings secured. Animal blood might expiate ceremonial guilt and secure temporary blessings, but in order to secure the expiation of moral guilt and the attainment of eternal blessings, a nobler victim must bleed" (John Brown).  

"Therefore necessary (it was)": the reference is both to the type and the Antitype. It was so from God’ s institution and appointment. There was nothing in the nature of the typical objects themselves which demanded a purgation by sacrifice, but, inasmuch as God designed to foreshadow heavenly things by them, it was requisite that they should be purged with blood. Likewise, inasmuch as God ordained that the heavenly things should be purified, it was necessary that a superior sacrifice should be made, for the typical offerings were altogether inadequate to such an end. Such "necessity’’ was relative, and not absolute, for God was never under any compulsion. His infinite wisdom deemed such a method fitting and suited to His glory and the good of His elect.  

The "patterns" or "figures" (verse 23) were the things which the apostle had been treating of, namely, the covenant, the book, the people, the tabernacle and all its vessels of ministry. The "things in the heavens" were the everlasting covenant, the Church, and its redemption by Jesus Christ. The "heavenly things" had been designed in the mind of God in all their order, causes, beauty, and tendency unto His own glory, from all eternity; but they were "hid" in Himself (Eph. 3:8-10). Of these was God pleased to grant a typical resemblance, a shadowy similitude, an earthly adumbration, in the calling of Israel, His covenant with them, and the appointing of the tabernacle with its priesthood. By this means He deigned to instruct the early Church, and in their conformity to that typical order of things did their faith and obedience consist; the spiritual meaning of which the Old Testament saints did, in measure, understand (Ps. 119:18).  

"The heavenly things." "By heavenly things, I understand all the effects of the counsel of God in Christ, in the redemption, salvation, worship, and eternal glory of the Church; that is, Christ Himself in all His offices, with all the spiritual and eternal effects of them on the souls and consciences of men, with all the worship of God by Him according unto the Gospel. For of all these things, those of the law were the patterns. God did in and by them give a representation of all these things" (John Owen). More specifically Christ Himself and His sacrifice were typified by the legal rites. So also all the spiritual blessings which His mediation has secured are "heavenly things": see John 3:12, Ephesians 1:3, Hebrews 3:1. The Church too (Phil. 3:20) and Heaven itself as the abode of Christ and His redeemed are included (John 14:1-3). But here a difficulty presents itself: how could such objects as those be said to be "purified"?  

Of all the things mentioned above not one of them is capable of real purification from uncleanness excepting the Church, that is, the souls and consciences of its members. Yet the difficulty is more seeming than real. The term "purification" has a twofold sense, namely, of external dedication unto God and internal purification, both of which are, generally included in the term "sanctification" as it is used in Scripture. Thus, the covenant, the book of the covenant, the tabernacle, and all its vessels were "purified" in the first sense, that is, solemnly dedicated unto God and His service. In like manner were all the "heavenly things" themselves "purified.’’ Christ was consecrated, dedicated unto God in His own blood: John 17:19, Hebrews 2:10, etc. Heaven itself was dedicated to be an habitation forever unto the mystical body of Christ, in perfect peace with the angels who never sinned: Ephesians 1:10, Hebrews 12:22-24.  

Yet there was also an internal "purification" of most of these "heavenly things." The souls and consciences of the members of the Church were really cleansed, purified and sanctified with an inward and spiritual purification: Ephesians 5:25,26, Titus 2:14. It has been "washed" in the blood of Christ (Rev. 1:5) and is thereby cleansed from all sin (1 John 1:7). And Heaven itself, was in some sense purified— as the tabernacle was, because of the sins of the people in whose midst it stood (Lev. 16:16). When the angels apostatized, sin entered Heaven itself, and therefore was not pure in the sight of God (see Job 15:15). And upon the sin of man, a breach was made, enmity ensued, between the holy angels above and fallen men below; so that Heaven was no meet place for an habitation unto them both, until they were reconciled, which was only accomplished in the sacrifice of Christ (Eph. 1:10, Colossians 1:20).  

One other detail needs to be considered: "But the heavenly things with better sacrifices." It is the use of the plural number here in connection with the sacrifice of Christ which has occasioned difficulty to some. It is a figure of speech known as an "enallage," the plural being put for the singular by way of emphasis. It is so expressed because the great sacrifice not only confirmed the signification, virtue, and benefits of all others, but exceeded in dignity, design and efficacy all others. Again; under the law there were five chief offerings appointed unto Israel: the burnt, the meal, the peace, the sin, the trespass (see Leviticus 1-5), and in Christ’ s great Sacrifice we have the antitype of all five, and hence His has superseded theirs. Thus, the plural, "sacrifices" here emphasizes the one offering of Christ, expresses its superlative excellency, and denotes that it provides the substance of the many shadows under the law.  

If the reader will read straight on through Hebrews 9:18-23 he will then be in a position to appreciate the lovely sequel which is recorded in Exodus 24:8-11. A most glorious type was that. There we have a scene for which there is nothing approaching a parallel on all the pages of inspiration until the incarnation of the Son of God be reached. What we have there in Exodus 24 might well be termed the Old Testament Mount of Transfiguration. There we see not only Moses and Aaron, Nadab and Abihu, but also seventy "elders" (representatives of the people) in the very presence of God, perfectly at ease, eating and drinking there. The key-word to that marvelous incident is the "Then" at the beginning of verse 9, which brings out the inestimable value of the blood which had been sprinkled, and shows the grand privilege which it had procured, even making possible communion with God. The antitype of this is presented in Hebrews 10:22.  

"For Christ is not entered into the holy places made with hands, the figures of the true; but into heaven itself, now to appear in the presence of God for us" (verse 24). The opening "For" denotes that a further reason is being advanced to demonstrate the superiority of Christ’ s sacrifice over those which were offered under the law. In verse 23 this was shown by its power to "purify" better objects than the typical offerings could dedicate or cleanse. Here the proof is drawn from the place which Christ entered after He had offered Himself a sacrifice unto God, namely, into Heaven itself. That which was the peculiar dignity of the high priest of Israel, and wherein the principal discharge of his duty did consist, was that he entered that sacred abode where the typical and visible representation of the presence of God was made. The antitype of this is what is here before us.  

"For Christ." The Mediator is again denominated by His official title. In addition to our notes thereon under verse 14, we may point out that this title "The Anointed" imports three things. First, the offices or functions which the Son of God undertook for the salvation of His people. These were three in number and each was foreshadowed of old: the prophetic (1 Kings 19:16, Psalm 105:15), the priestly (Lev. 8:12,30; Psalm 133:2), the kingly (1 Sam. 10:1, 16:13). Second, the right which He has to undertake those functions: He who "anointed" Christ was the Father (Acts 10:38), thereby appointing and authorizing Him (Heb. 5:5). Third, His ability to perform those functions whereunto He was anointed: therefore did He declare "the Spirit of the Lord is upon Me, because He hath anointed Me to preach" etc. (Luke 4:18). That expression "the Spirit of the Lord is upon Me" referred to that Divine enduement which had been conferred upon Him: cf. John 3:34.  

"For Christ is not entered into the holy places made with hands, the figures of the true." The negative is first expressed in order to emphasize the contrast which follows. Three things are here said of respect to its institution, it was the "holy of holies," and that, because it had been dedicated as the chamber where the special pledges of God’ s presence were given. Second, as to its fabric, though framed by Divine command, it was but of human workmanship, "made with hands." Third, as to its principal end or design, it was a resemblance or figure of heavenly things. From the Sept. translation of "holy of holies" by "the holy places," it seems that they used the plural number to supply the lack in the Greek language of a suitable superlative.  

"But into Heaven itself." This entrance of Christ into the celestial Sanctuary is to be distinguished from His entering "once into the holy place" of verse 12. In our exposition of that verse we sought to show at some length that the reference there is to what took place immediately after the Savior expired upon the cross, when, in fulfillment of the type of Leviticus 16:14, He appeared before the Father to present to Him the memorial of His completed satisfaction. Aaron’ s entrance into the holy of holies was not for the purpose of making atonement— that was effected outside (Lev. 16:11)— but to present to God an atonement already accomplished. Nor could Aaron’ s passing within the veil, clad only in his "linen" garments (Lev. 16:4 and contrast Exodus 28:2— etc.), possibly be a figure of Christ’ s triumphant admission into heaven with all the jubilation belonging to a coronation day. We must constantly distinguish between Christ as the antitype of Aaron, and Christ as the antitype of Melchizedek. Aaron pointed to nothing after Christ’ s resurrection; Melchizedek did. The "once" of Hebrews 9:12 emphasizes the finality of Christ’ s sacrifice. His "entrance" here in Hebrews 9:24 was for the purpose of intercession, which is continuous: Hebrews 7:25.  

The entrance of our royal High Priest into heaven was necessary for rendering His sacrifice effective in the application of the benefits of it to the Church. As John Owen pointed out, the entrance of Christ into heaven on His ascension, may be considered two ways. "1. As it was regal, glorious and triumphant; so it belonged to His kingly office, as that wherein He triumphed over all the enemies of the Church: see it described in Ephesians 4:8-10 from Psalm 68:18. Satan, the world, death and hell being conquered, and all power committed to Him, He entered triumphantly into heaven. So it was regal. 2. As it was sacerdotal. Peace and reconciliation being made by the blood of the cross, the covenant being confirmed, eternal redemption obtained, He entered as our High Priest into the holy place, the temple of God above, to make His sacrifice effectual to His Church, and to apply the benefits of it thereunto."  

Christ entered Heaven as the great High Priest of His Church, as the Mediator of the new covenant, as the "Forerunner" of His people (Heb. 6:20), as their "Advocate" (1 John 2:1), and the "Firstborn of many brethren." His design in so doing was "to appear in the presence of God for us." This He does "now," at the present season, and always. What the typical priest did was of no continuance. But this "now" is expressive of the whole season and duration of time from the entrance of Christ into heaven to the consummation of all things. Absolutely, His entrance into Heaven had other ends in view (John 17:5, Hebrews 1:3— "upholding" etc.), but to appear before God for His people as their High Priest, was the only end or object of His entering Heaven, considered as God’ s "Temple," where is the "throne of grace." How this manifests Christ’ s full assurance of the success of His undertaking, His complete discharge from all that guilt which had been imputed to Him. Had He not made a full end of our sins, He could not have appeared with confidence as our Surety in the presence of God!  

"To appear in the presence of God for us." This is an act of His sacerdotal office. Not only is it our High Priest who does so "appear," but He doth so as the High Priest of His Church. Nevertheless, it is such an act as necessarily implies the offering of Himself as a sacrifice for sin antecedent thereto, for it was with the blood of the atoning sacrifice that Aaron entered into the holy place (Lev. 16) as the head and representative of the people. In this appearance Christ presents Himself to God "as a lamb that had been slain" (Rev. 5:6)! It is that which gives validity and efficacy to His "appearing." The word "appear" is a forensic one, as of an Attorney before the Judge. He has gone there to seek from God and dispense to His people those blessings which He purchased for them. He has gone there to plead the infinite merits of His sacrifice, as a permanent reason why they should be saved: Romans 8:34, Hebrews 7:25. This supplies the great testimony to the continuance of Christ’ s love, care and compassion toward the Church: it is their interests which He promotes.  

"Nor yet that He should offer Himself often, as the high priest entereth into the holy place every year with blood of others" (verse 25). In this verse the apostle does two things: meets an objection which might be made, and continues to demonstrate the superior excellency of the Great Sacrifice. The objection could be framed thus: If Aaron’ s entrance into the holy of holies was a type of Christ’ s entering heaven, then must He, like the legal high priest, enter oft. This the apostle here denies. Such a conclusion by no means follows, in fact, is utterly erroneous. God did not require this from Christ, there was no need of it, and, as he shows in the next verse, it was impossible that He should.  

Such is the absolute perfection of the one offering of Christ, that it stands in need of, that it will admit of, no repetition in any kind. Therefore does the apostle declare that if it be despised or neglected, "there remaineth no more sacrifice for sins" (Heb. 10:26). This absolute perfection of the one offering of Christ arises from, first, the dignity of His person: Acts 20:28. It was the God-man who obeyed, suffered and died: nothing superior, nothing equal, could again be offered. Second, from the nature of the sacrifice itself. In the internal gracious workings of Christ, grace and obedience could never be more glorified than they had been by Immanuel Himself. So too, in the punishment He underwent: He suffered to the full, the whole curse of the law; hence, any further offering or atonement would be highly blasphemous. Third, from the love of the Father unto Him and delight in Him. In His one offering God was well pleased, and in it He rests. Hence the impossibility of any repetition— condensed from John Owen.  

"Nor yet that He should offer Himself often." In these positive and pointed words the Holy Spirit has plainly anticipated and repudiated the blasphemous practice of the Papists, who in their daily "mass" pretend to sacrifice Christ afresh, and by their "priests" present Him as an offering to God, claiming that the bread and wine are transubstantiated into the real flesh and blood of Christ. Therefore are they guilty of the unspeakably dreadful sin of crucifying to themselves the Son of God afresh, and putting Him to an open shame (Heb. 6:6), for by their pretended "real sacrifice of Christ" they, through their daily repetition of it, deny its sufficiency and finality (Heb. 10:2), degrading it below that of the annual atonement of Israel, which was made by the blood of beasts.  

"As the high priest entereth into the holy place every year with blood of others." On these words William Gouge beautifully pointed out that, "Herein we have an evidence of God’ s tender respect to man in sparing his blood. Though man were ordained a priest to typify Christ’ s priesthood, though man in that function were to appear before God, though he were to bear their names, yea, and their sins (Ex. 28:38), all of which Christ did, yet when it came to the shedding of his blood, as Christ did His, God spared him, and accepted the blood of beasts, as He accepted the ram for Isaac (Gen. 22:13). How this magnifies God’ s love to us, who was so tender of man, and yet spared not His own Son (Rom. 8:32)!"  

"For then must He often have suffered since the foundation of the world: but now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself" (verse 26). This verse consists of two parts. First, a reason is given confirming the assertion made in verse 25: had Christ been obliged to "offer Himself often" to God, then must He have "suffered" afresh "from the foundation of the world," that is, died afresh in each generation of human history. Second, a confirmation of that reason taken from the appointment of God: only once, and that in the fullness of time, did Christ come to earth to be a sacrifice for the sins of His people. Thus the apostle exposes the gross absurdity of the objection he met in verse 25: to admit that, would be to say Christ’ s blood had no more efficacy than that which the Jewish high priest offered.  

The force of the apostle’ s argument rests upon two evident suppositions. First, that the "offering" (verse 25) and "suffering" (verse 26) of Christ are inseparable. It was in and by His suffering that the Lord Jesus offered Himself unto God, and that because He was Himself both the Priest and the Sacrifice. Aaron "offered" repeatedly, yet he never once "suffered," for he was not the sacrifice itself. It was the bullock which was slain, that suffered. But Christ being both Priest and Sacrifice could not "offer" without "suffering," and herein does the force of the argument principally consist. The very especial nature of Christ’ s offering or sacrifice, which was by the shedding of His blood in death, precluded a repetition thereof.  

Second, the apostle’ s argument here is also built on the fact that there was a necessity for the expiation of the sin of all that were to be saved from the foundation of the world. Sin entered the world immediately after it was founded, by the apostasy of our first parents. Notwithstanding, numbers of sinners, as Abel, Enoch, Noah, Abraham and the spiritual remnant in Israel had their sins pardoned and were eternally saved; yet no sacrifice which they offered could remit moral guilt or redeem their souls. No; their salvation was also effected by virtue of the sacrifice of Christ. Hence it follows unavoidably that unless the merits of His own one offering extended unto the taking away of all their sins, then either He must have suffered often, or they perish. Contrariwise, seeing that elect sinners were saved through Christ "from the foundation of the world," much more will the virtues of the Great Sacrifice extend unto the end of the world.  

"But now," not at the beginning of human history; "once," that is, once for all, never to be repeated; "in the end of the world," or in "the fullness of time" (Gal. 4:4). This expression "end of the world" or more literally, "consummation of the ages" is here used antithetically from "since the foundation of the world" which usually has reference to the first entrance of sin into the world. and God’ s dispensation of grace in Christ thereon; as "before the foundation of the world" (Eph. 1:4, etc.) expresses eternity and God’ s counsels therein. The Divine distinctions of time with respect to God’ s grace toward His Church, may be referred to three general heads: that before the law, during the law, and since the incarnation of Christ unto the end of the world. This last season, absolutely considered, is called the "fullness of times" (Eph. 1:10), when all that God had designed in the dispensation of His grace was come to a head, and wherein no alteration should be made till the earth was no more.  

"Hath He appeared to put away sin by the sacrifice of Himself." He "appeared" here on earth (the Greek word is quite different from the one used in verse 24): of old He had been obscurely shadowed forth in types, but now He was "manifest in flesh" (1 Tim. 3:10). The end or purpose of this appearing of Christ was to "put away sin"— the Greek word is a very strong one, and is rendered "disannuling" in Hebrews 7:18. Let it be carefully noted that this declaration is made only as it respects the Church of Christ. He made a complete atonement for all the sin of all His people, receiving its wages, expiating its guilt, destroying its dominion. The results are that, when God applies to the penitent believer the virtues of Christ’ s sacrifice, all condemnation is removed (Rom. 8:1), and its reigning power is destroyed (Rom. 6:14).  

"And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation" (verses 27, 28). In these verses the apostle concludes his exposition of the causes, nature, designs and efficacy of the sacrifice of Christ, wherewith the new covenant was dedicated and confirmed. In them a three-fold confirmation is made of the uniqueness and sufficiency of the Savior’ s atonement. First a comparison is drawn: pointed by the "as" and "so". Second a declaration is made as to why Christ died: it was to "bear the sins of many." Third, the resultant consequence of this is stated at the end of verse 28.  

First, the comparison. This is between the death of men by the decretory sentence of God, and the offering of Christ by God’ s appointment. "It is appointed unto men once to die." That "appointment" was a penal one, being the sentence and curse of the broken law (Gen. 2:17), consisting of two parts: temporal death and eternal judgment. Death is not the result of chance, nor is it a "debt of nature," a condition to which man was made subject by the law of his creation. Death is something more than the result of physiological law: the same God who sustained Methusalah for well nigh a thousand years, would have sustained Adam’ s body for all eternity had he never fallen. Sinless angels are immortal. Death is the wages of sin (Rom. 6:23). The case of Enoch and Elijah, Lazarus and that generation of believers alive on earth at the return of Christ (1 Cor. 15:51), are only exceptions to the common rule, by mere acts of Divine sovereignty.  

"After this the judgment." This, by the same Divine, unalterable constitution, is also "appointed" unto all: Acts 17:31. Death does not make an end of man, but is subservient to something else, which is equally certain and inevitable in its own season. As death leaves men, so shall judgment find them. This "judgment" is here opposed to the "salvation" of believers at the second appearing of Christ. It is the judgment of the wicked at the last great day: Romans 2:5. It will be the executing upon them of the condemnatory sentence of the law, the irrevocable curse of God— eternal banishment from Him, for indescribable and eternal torments to be inflicted upon them.  

"So Christ was once offered." As the death-sentence, as a penal infliction, was passed upon all of Adam’ s descendants (Rom. 5:12) viewed as criminals, as having broken the law in the person of their federal head, so Christ was "appointed" or sentenced by God, the Judge of all, to undergo the curse of the law, on the behalf and in the stead of those whom He represented. "So Christ was once offered to bear the sin of many." Here we see that deliverance from the curse which the wisdom and grace of God provided for His elect. The Anointed One, as the High Priest of His people, presented to God an all-sufficient and final satisfaction for all the sins of all who have been, from eternity, given to Him by the Father. Thus verses 27, 28 present the antithesis of the Law and the Gospel, as it relates to "men" indefinitely, and to the "many" specifically. The sins of many He "bare"— had imputed to Him, received the punishment of, and fully expiated— in His own body on the tree (1 Pet. 2:24).  

"And unto them that look for Him shall He appear the second time without sin unto salvation." This needs to be interpreted in harmony with its context, and as furnishing the antitype of what is found in Leviticus 16. The word for "appear" here is not the one commonly used for the return of Christ— it means "to be seen." When Aaron disappeared within the veil, the people waited with eager expectation until he came out again to bless them. So Christ, having made atonement, and gone into heaven, shall yet re-appear and be seen by those who wait for Him. As men after death, must yet appear the "second time" in their body, to undergo condemnation therein; so Christ shall appear the second time, to bestow on God’ s elect eternal salvation.  

"Unto them that look for Him:" that is, all the redeemed, the "many" whose sins He bore. Though the vision tarry, they wait for it (Hab. 2:3). Five things are included in this word "look for." First, the steadfast faith of His appearing, resting with implicit confidence on His promise in John 14:2, 3. Second, a real love unto it: 2 Timothy 4:8. Third, an ardent longing after it, so that they cry, "Even so, come, Lord Jesus" (Rev. 22:20). Fourth, a patient waiting for it, in the midst of many discouragements: James 5:7, 8. Fifth, a personal preparation for it: Matthew 25:10, Luke 12:35-37.  

"Without (imputed) sin, unto salvation." Hereby Christ’ s second advent is contrasted from His first. When he appeared the first time, it was with "sin" upon Him (John 1:29) as the Surety of sinners. Therefore was He the Man of sorrows, and afflicted from His youth up (Ps. 88:15). But He will re-appear in a very different state: as the Conqueror of sin and Satan, the Savior of His people, the King of kings and Lord of lords. At His return, the efficacy of His once-for-all offering will be openly manifested. The question of His peoples’ sins having been finally settled at the cross, He will then glorify His redeemed. "For our conversation is in heaven: from whence also we look for the Savior, the Lord Jesus Christ: Who shall change our vile ,body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself" (Phil. 3:20, 21).  

  

  

MHCC: Heb 9:15-22

The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.

MHCC: Heb 9:23-28

It is evident that the sacrifices of Christ are infinitely better than those of the law, which could neither procure pardon for sin, nor impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroyed the works of the devil, that believers may be made righteous, holy, and happy. As no wisdom, learning, virtue, wealth, or power, can keep one of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises or neglects this great salvation. The believer knows that his Redeemer liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.

Matthew Henry: Heb 9:15-22

In these verses the apostle considers the gospel under the notion of a will or testament, the new or last will and testament of Christ, and shows the necessity and efficacy of the blood of Christ to make this testament valid and effectual.

I. The gospel is here considered as a testament, the new and last will and testament of our Lord and Saviour Jesus Christ. It is observable that the solemn transactions that pass between God and man are sometimes called a covenant, here a testament. A covenant is an agreement between two or more parties about things that are in their own power, or may be so, and this either with or without a mediator; this agreement takes effect at such time and in such manner as therein declared. A testament is a voluntary act and deed of a single person, duly executed and witnessed, bestowing legacies on such legatees as are described and characterized by the testator, and which can only take effect upon his death. Now observe, Christ is the Mediator of a New Testament (Heb 9:15); and he is so for several ends and purposes here mentioned. 1. To redeem persons from their transgressions committed against the law or first testament, which makes every transgression a forfeiture of liberty, and makes men debtors, and slaves or prisoners, who need to be redeemed. 2. To qualify all those that are effectually called to receive the promise of an eternal inheritance. These are the great legacies that Christ by his last will and testament has bequeathed to the truly characterized legatees.

II. To make this New Testament effectual, it was necessary that Christ should die; the legacies accrue by means of death. This he proves by two arguments: - 1. From the general nature of every will or testamentary disposition, Heb 9:16. Where a testament is, where it acts and operates, there must of necessity by the death of the testator; till then the property is still in the testator's hand, and he has power to revoke, cancel, or alter, his will as he pleases; so that no estate, no right, is conveyed by will, till the testator's death has made it unalterable and effectual. 2. From the particular method that was taken by Moses in the ratification of the first testament, which was not done without blood, Heb 9:18, Heb 9:19, etc. All men by sin had become guilty before God, had forfeited their inheritance, their liberties, and their very lives, into the hands of divine justice; but God, being willing to show the greatness of his mercy, proclaimed a covenant of grace, and ordered it to be typically administered under the Old Testament, but not without the blood and life of the creature; and God accepted the blood of bulls and goats, as typifying the blood of Christ; and by these means the covenant of grace was ratified under the former dispensation. The method taken by Moses, according to the direction he had received from God, is here particularly related (1.) Moses spoke every precept to all the people, according to the law, Heb 9:19. He published to them the tenour of the covenant, the duties required, the rewards promised to those who did their duty, and the punishment threatened against the transgressors, and he called for their consent to the terms of the covenant; and this in an express manner. (2.) Then he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and applied this blood by sprinkling it. This blood and water signified the blood and water that came out of our Saviour's pierced side, for justification and sanctification, and also shadowed forth the two sacraments of the New Testament, baptism and the Lord's supper, with scarlet wool, signifying the righteousness of Christ with which we must be clothed, the hyssop signifying that faith by which we must apply all. Now with these Moses sprinkled, [1.] The book of the law and covenant, to show that the covenant of grace is confirmed by the blood of Christ and made effectual to our good. [2.] The people, intimating that the shedding of the blood of Christ will be no advantage to us if it be not applied to us. And the sprinkling of both the book and the people signified the mutual consent of both parties, God and man, and their mutual engagements to each other in this covenant through Christ, Moses at the same time using these words, This is the blood of the testament which God hath enjoined unto you. This blood, typifying the blood of Christ, is the ratification of the covenant of grace to all true believers. [3.] He sprinkled the tabernacle and all the utensils of it, intimating that all the sacrifices offered up and services performed there were accepted only through the blood of Christ, which procures the remission of that iniquity that cleaves to our holy things, which could not have been remitted but by that atoning blood.

Matthew Henry: Heb 9:23-28

In this last part of the chapter, the apostle goes on to tell us what the Holy Ghost has signified to us by the legal purifications of the patterns of the things in heaven, inferring thence the necessity of better sacrifices to consecrate the heavenly things themselves.

I. The necessity of purifying the patterns of the things in heaven, Heb 9:23. This necessity arises both from the divine appointment, which must always be obeyed, and from the reason of that appointment, which was to preserve a proper resemblance between the things typifying and the things typified. It is observable here that the sanctuary of God on earth is a pattern of heaven, and communion with God in his sanctuary is to his people a heaven upon earth.

II. The necessity that the heavenly things themselves should be purified with better sacrifices than of bulls and goats; the things themselves are better than the patterns, and must therefore be consecrated with better sacrifices. These heavenly things are the privileges of the gospel state, begun in grace, perfected in glory. These must be ratified by a suitable sanction or consecration; and this was the blood of Christ. Now it is very evident that the sacrifice of Christ is infinitely better than those of the law. 1. From the places in which the sacrifices under the law, and that under the gospel, were offered. Those under the law were the holy places made with hands, which are but figures of the true sanctuary, Heb 9:24. Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. 2. From the sacrifices themselves, Heb 9:26. Those under the law were the lives and blood of other creatures of a different nature from the offerers - the blood of beasts, a thing of small value, and which would have been of none at all in this matter had it not had a typical respect to the blood of Christ; but the sacrifice of Christ was the oblation of himself; he offered his own blood, truly called, by virtue of the hypostatical union, the blood of God; and therefore of infinite value. 3. From the frequent repetition of the legal sacrifices. This showed the imperfection of that law; but it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it; and indeed the contrary would have been absurd, for then he must have been still dying and rising again, and ascending and then again descending and dying; and the great work had been always in fieri - always doing, and always to do, but never finished, which would be as contrary to reason as it is to revelation, and to the dignity of his person: But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. The gospel is the last dispensation of the grace of God to men. 4. From the inefficacy of the legal sacrifices, and the efficacy of Christ's sacrifice. The legal sacrifices could not of themselves put away sin, neither procure pardon for it now power against it. Sin would still have lain upon us, and had dominion over us; but Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the devil.

III. The apostle illustrates the argument from the appointment of God concerning men (Heb 9:27, Heb 9:28), and observes something like it in the appointment of God concerning Christ.

1. The appointment of God concerning men contains in it two things: - (1.) That they must once die, or, at least, undergo a change equivalent to death. It is an awful thing to die, to have the vital knot loosed or cut asunder, all relations here dropped at once, an end put to our probation and preparation state, and to enter into another world. It is a great work, and it is a work that can be but once done, and therefore had need to be well done. This is matter of comfort to the godly, that they shall die well and die but once; but it is matter of terror to the wicked, who die in their sins, that they cannot return again to do that great work better. (2.) It is appointed to men that after death they shall come to judgment, to a particular judgment immediately after death; for the soul returns to God as to its judge, to be determined to its eternal state; and men shall be brought to the general judgment, at the end of the world. This is the unalterable decree of God concerning men - they must die, and they must be judged. It is appointed for them, and it is to be believed and seriously considered by them.

2. The appointment of God concerning Christ, bearing some resemblance to the other. (1.) He must be once offered, to bear the sins of many, of all the Father had given to him, of all who should believe in his name. He was not offered for any sin of his own; he was wounded for our transgressions. God laid on him the iniquity of all his people; and these are many, though not so many as the rest of mankind; yet, when they are all gathered to him, he will be the first-born among many brethren. (2.) It is appointed that Christ shall appear the second time without sin, to the salvation of those who look for him. [1.] He will then appear without sin; at his first appearance, though he had no sin of his own, yet he stood charged with the sins of many; he was the Lamb of God that bore upon him the sins of the world, and then he appeared in the form of sinful flesh; but his second appearance will be without any such charge upon him, he having fully discharged it before, and then his visage shall not be marred, but shall be exceedingly glorious. [2.] This will be to the salvation of all who look for him; he will then perfect their holiness, their happiness; their number shall then be accomplished, and their salvation completed. Observe, It is the distinguishing character of true believers that they are looking for Christ; they look to him by faith; they look for him by hope and holy desires. They look for him in every duty, in every ordinance, in every providence now; and they expect his second coming, and are preparing for it; and though it will be sudden destruction to the rest of the world, who scoff at the report of it, it will be eternal salvation to those who look for it.

Barclay: Heb 9:15-22

This is one of the most difficult passages in the whole letter, although it would not be difficult to those who read the letter for the first time, for its methods of argument and expression and categories of thought would be familiar to them.

As we have seen, the idea of the covenant is basic to the thought of the writer, by which he meant a relationship between God and man. The first covenant was dependent on man's keeping of the law; as soon as he broke the law the covenant became ineffective. Let us remember that to our writer religion means access to God. Therefore, the basic meaning of the new covenant, which Jesus inaugurated, is that men should have access to God or, to put it another way, have fellowship with him. But here is the difficulty. Men come to the new covenant already stained with the sins committed under the old covenant, for which the old sacrificial system was powerless to atone. So, the writer to the Hebrews has a tremendous thought and says that the sacrifice of Jesus Christ is retroactive. That is to say, it is effective to wipe out the sins of men committed under the old covenant and to inaugurate the fellowship promised under the new.

All that seems very complicated but at the back of it there are two great eternal truths. First, the sacrifice of Jesus gains forgiveness for past sins. We ought to be punished for what we have done and shut out from God; but because of what Jesus did the debt is wiped out, the breach is forgiven and the barrier is taken away. Second, the sacrifice of Jesus opens a new life for the future. It opens the way to fellowship with God. The God whom our sins had made a stranger, the sacrifice of Christ has made a friend. Because of what he did the burden of the past is rolled away and life becomes life with God.

It is the next step in the argument which appears to us a fantastic way in which to argue. The question in the mind of the writer is why this new relationship with God should involve the death of Christ. He answers it in two ways.

(i) His first answer is--to us almost incredibly--founded on nothing other than a play on words. We have seen that the use of the word diatheke (1242) in the sense of covenant is characteristically Christian, and that its normal secular use was in the sense of will or testament. Up to Heb 9:16the writer to the Hebrews has been using diatheke (1242) in the normal Christian sense of covenant; then, suddenly and without warning or explanation, he switches to the sense of will. Now a will does not become operative until the testator dies; so the writer to the Hebrews says that no diatheke (1242), will, can be operative until the death of the testator so that the new diatheke (1242), covenant, cannot become operative apart from the death of Christ. That is a merely verbal argument and is quite unconvincing to a modern mind; but it must be remembered that this founding of an argument on a play between two meanings of a word was a favourite method of the Alexandrian scholars in the time when this letter was written. In fact this very argument would have been considered in the days when the letter to the Hebrews was written an exceedingly clever piece of exposition.

(ii) His second answer goes back to the Hebrew sacrificial system and to Lev 17:11: "The life of the flesh is in the blood; and I have given it for you upon the altar to make atonement for your souls; for it is the blood that makes atonement." "Without the shedding of blood there can be no atonement for sin," was actually a well-known Hebrew principle. So the writer to the Hebrews goes back to the inauguration of the first covenant under Moses, the occasion when the people accepted the law as the condition of their special relationship with God. We are told how sacrifice was made and how Moses "took half of the blood and put it in basins; and half of the blood he threw against the altar." After the book of the law had been read and the people had signified their acceptance of it, Moses "took the blood and threw it upon the people, and said, 'Behold the blood of the covenant which the Lord has made with you in accordance with all these words' " (Exo 24:1-8). It is true that the memory of the writer to the Hebrews of that passage is not strictly accurate. He introduces calves and goats and scarlet and hyssop which come from the ritual of The Day of Atonement and he talks about the sprinkling of the Tabernacle, which at that time had not yet been built; but the reason is that these things are so much in his mind. His basic idea is that there can be no cleansing and no ratification of any covenant without the shedding of blood. Why that should be so he does not need to know. Scripture says it is so and that is enough for him. The probable reason is that blood is life, as the Hebrew saw it, and life is the most precious thing in the world; and man must offer his most precious thing to God.

All that goes back to a ritual which is only of antiquarian interest. But behind it there is an eternal principle--Forgiveness is a costly thing. Human forgiveness is costly. A son or a daughter may go wrong and a father or a mother may forgive; but that forgiveness brings tears, whiteness to the hair, lines to the face, a cutting anguish and then a long dull ache to the heart. It does not cost nothing. Divine forgiveness is costly. God is love but he is also holiness. He least of all can break the great moral laws on which the universe is built. Sin must have its punishment or the very structure of life disintegrates. And God alone can pay the terrible price that is necessary before men can be forgiven. Forgiveness is never a case of saying: "It's all right; it doesn't matter." It is the most costly thing in the world. Without the shedding of heart's blood there can be no forgiveness of sins. Nothing brings a man to his senses with such arresting violence as to see the effect of his sin on someone who loves him in this world or on the God who loves him for ever, and to say to himself: "It cost that to forgive my sin." Where there is forgiveness someone must be crucified.

Barclay: Heb 9:23-28

The writer to the Hebrews, still thinking of the supreme efficacy of the sacrifice which Jesus made, begins with a flight of thought which, even for so adventurous a writer as he, is amazing. Let us remember again the letter's basic thought that the worship of this world is a pale copy of the real worship. The writer to the Hebrews says that in this world the Levitical sacrifices were designed to purify the means of worship. For instance, the sacrifices of the Day of Atonement purified the tabernacle and the altar and the Holy Place. Now he goes on to say that the work of Christ purifies not only earth but heaven. He has the tremendous thought of a kind of cosmic redemption that purified the whole universe, seen and unseen.

So he goes on to stress again the way in which the work and the sacrifice of Christ are supreme.

(i) Christ entered into no man-made Holy Place; he entered into the presence of God. We are to think of Christianity not in terms of Church membership but in terms of intimate fellowship with God.

(ii) Christ entered into the presence of God not only for his own sake but for ours. It was to open the way for us and plead our cause. In Christ there is the greatest paradox in the world, the paradox of the greatest glory and the greatest service, the paradox of one for whom the world exists and who exists for the world, the paradox of the eternal King and the eternal Servant.

(iii) The sacrifice of Christ never needs to be made again. Year after year the ritual of the Day of Atonement had to go on and the things that blocked the road to God had to be atoned for; but through Christ's sacrifice the road to God is for ever open. Men were always sinners and always will be but that does not mean that Christ must go on offering himself again and again. The road is open once and for all. We can have a faint analogy of that. For long a certain surgical operation may be impossible. Then some surgeon finds a way round the difficulties. From that day that same road is open to all surgeons. We may put it this way--nothing need ever be added to what Jesus Christ has done to keep open the way to God's love for sinning men.

Finally, the writer to the Hebrews draws a parallel between the life of man and the life of Christ.

(i) Man dies and then comes the judgment. That itself was a shock to the Greek for he tended to believe that death was final. "When earth once drinks the blood of a man," said Aeschylus, "there is death once and for all and there is no resurrection." Euripides says: "It cannot be the dead to light shall come." "For the one loss is this that never mortal maketh good again the life of man--though wealth may be re-won." Homer makes Achilles say when he reaches the shades: "Rather would I live upon the soil as the hireling of another, with a landless man whose livelihood was small, than bear sway among all the dead who are no more." Mimnermus writes with a kind of despair:

"O Golden love, what life, what joy but thine?

Come death, when thou art gone, and make an end!"

There is a simple Greek epitaph:

"Farewell, tomb of Melite; the best of women lies here, who loved

her loving husband, Onesimus; thou wert most excellent, wherefore

he longs for thee after thy death, for thou wert the best of

wives. Farewell thou too, dearest husband, only love my children."

As G. Lowes Dickinson points out, in the Greek, the first and the last word of that epitaph is "Farewell!" Death was the end. When Tacitus is writing the tribute of biography to the great Agricola all he can finish with is an "if."

"If there be any habitation for the spirits of just men, if, as the

sages will have it, great souls perish not with the body, mayest

thou rest in peace."

"If" is the only word. Marcus Aurelius can say that when a man dies and his spark goes back to be lost in God, all that is left is "dust, ashes, bones, and stench." The significant thing about this passage of Hebrews is its basic assumption that a man will rise again. That is part of the certainty of the Christian creed; and the basic warning is that he rises to judgment.

(ii) With Christ it is different--he dies and rises and comes again, and he comes not to be judged but to judge. The early Church never forgot the hope of the Second Coming. It throbbed through their belief. But for the unbeliever that was a day of terror. As Enoch had it of the Day of the Lord, before Christ came: "For all you who are sinners there is no salvation, but upon you all will come destruction and a curse." In some way the consummation must come. If in that day Christ comes as a friend, it can be only a day of glory; if he comes as a stranger or as one whom we have regarded as an enemy, it can be only a day of judgment. A man may look to the end of things with joyous expectation or with shuddering terror. What makes the difference is how his heart is with Christ.

Constable: Heb 5:11--11:1

III. The High Priestly Office of the Son 5:11--10:39

The transition from exposition (4:15-5:10) to exhortation (5:11-6:20) marks the beginning of a new division in this sermon. The structure of this division is as follows.¹⁵⁸

a Preliminary exhortation (5:11-6:20)

A The priest like Melchizedek (7:1-28)

B The single, personal sacrifice for sins (8:1-9:28)

C The achievement of eternal salvation (10:1-18)

a' Concluding exhortation (10:19-39)

A central theme of Hebrews, redemptive sacrifice, comes into prominence in this section of the text.

Constable: Heb 7:1--10:19

C. The Son's High Priestly Ministry 7:1-10:18

The great resource of Christians when tempted to apostatize is our high priest, Jesus Christ. The writer therefore spent considerable time and space expounding His high priesthood to enable his readers to benefit from their resource. This section of the book continues to glorify Jesus Christ so the readers would appreciate Him sufficiently and not turn from. Him.

"In Hebrews 7, the writer argued that Christ's priesthood, like Melchizedek's, is superior in its order. In Hebrews 8, the emphasis is on Christ's better covenant; in Hebrews 9, it is His better sanctuary; and Hebrews 10 concludes the section by arguing for Christ's better sacrifice."²¹¹

Constable: Heb 8:1--9:28

2. The work of our high priest chs. 8-9

The writer developed in this new section of the text topics that he had announced thematically in 7:26-28.

"The unit introduced in 8:1-2 consists entirely of exposition. Its limits are indicated by an inclusio: corresponding to the statement in 8:3 that every high priest is appointed to offer (prospherein) gifts and sacrifices is the complementary declaration that Christ was offered (prosenechtheis) once to take away the sins of the people in 9:28. These limits are confirmed by the observation that the theme of Christ's entrance into the heavenly sanctuary, which is announced in 8:1-2, is actually developed in 9:11-28. The new unit extends from 8:1-9:28 and constitutes the central section within the compositional structure of the sermon. Its place at the center indicates the importance that the writer ascribed to this facet of his message . . ."²³⁵

The ministry of Jesus Christ as our High Priest involves a particular kind of service that includes a covenant, a sanctuary, and a sacrifice. The writer explained the service that Jesus Christ renders to help his readers understand His adequacy as our High Priest. The writer moved from explaining the person of our great High Priest to expounding His work. In all this he was contrasting the superiority of Christianity with the inferiority of Judaism.

One writer observed a chiastic structure in 8:1-9:28.²³⁶

A The old worship, earthly and figurative (8:1-6)

B The first covenant, imperfect and provisioned (8:7-13)

C The old and powerless institution of worship (9:1-10)

C' The new, efficacious institutions (9:11-14)

B' The new covenant (9:15-23)

A' The entrance to heaven (9:24-28)

Constable: Heb 9:11-28

The final purging of sin 9:11-28

The writer now focused on the issue of sacrifice.

"The argument moves a stage further as the author turns specifically to what Christ has done. The sacrifices of the old covenant were ineffectual. But in strong contrast Christ made an offering that secures a redemption valid for all eternity. In the sacrifices, a good deal pertained to the use of blood. So in accord with this, the author considers the significance of the blood of animals and that of Christ."²⁶⁶

In verses 11-14 the writer introduced Christ's high priestly ministry, which climaxes in verse 15. Verses 16-22 are parenthetical explaining verse 15. Then verses 23-28 resume the discussion of Jesus' priestly ministry in heaven.

"The conception of Christ's death as a liturgical high priestly action is developed as a major argument in 9:11-28. Prior to this point in the homily, the high priesthood tended to be linked with Christ's present activity as heavenly intercessor (cf. 2:18; 4:15-16; 7:25; 8:1-2)."²⁶⁷

9:11 A better translation might be, "He entered in connection with the greater . . . tabernacle." Jesus Christ did not pass through heaven in the sense of going on to some other place. He is there now.

9:12 Blood is a symbol of life (Lev. 17:11). The point is that the lives of innocent animal substitutes were sufficient only to cover sin temporarily. However the life of Jesus Christ because He was a perfect human substitute adequately paid for the redemption of all people forever. Having died "once for all" (7:27; 10:10) He was able to enter God's presence "once for all."

"There have been expositors who, pressing the analogy of the Day of Atonement beyond the limits observed by our author, have argued that the expiatory work of Christ was not completed on the cross--not completed, indeed, until He ascended from earth and made atonement "for us" in the heavenly holy of holies by the presentation of His efficacious blood'."²⁶⁸

9:13-14 Old Covenant sacrifices for sin on the Day of Atonement only provided temporary cleansing, but the sacrifice of Jesus Christ provided permanent cleansing. The reference to "the eternal Spirit" is unique in Scripture. The Holy Spirit had empowered and sustained Jesus in His office.

"It seems that the writer has chosen this unusual way of referring to the Holy Spirit to bring out the truth that there is an eternal aspect to Christ's saving work."²⁶⁹

Notice that all three persons of the Trinity had a part in redemption (v. 14). The "dead works" in view are evidently those of the Mosaic Covenant (cf. 6:1), though some commentators take them as referring to works that result in spiritual defilement.²⁷⁰ They are dead in that they did not impart spiritual life but only covered sin. Thus there is a contrast between ceremonial and conscience cleansing as well as between temporary and permanent cleansing in these verses. We should not feel conscience-bound to follow the Old Covenant in view of Jesus Christ's perfect sacrifice but should serve God under the terms of the New Covenant.

". . . for the author of Hebrews syneidesis [conscience] is the internal faculty within man that causes him to be painfully aware of his sinfulness and, as a result, to experience a sense of guilt."²⁷¹

"The sacrifice that inaugurated the new covenant achieved the cleansing of the conscience that all worshipers lacked under the former covenant and that all had sought through prescribed gifts and offerings (10:1-2 . . .).²⁷²

9:15 Since we have obtained "eternal redemption" (v. 12) through the death of our Mediator and the "eternal [Holy] Spirit" (v. 14), we can have hope in an "eternal inheritance." In contrast, believers under the Old Covenant enjoyed mainly temporary blessings.

"With a play on the double meaning of diatheke (both a covenant' and a testament'), the author goes on to bring out the necessity for the death of Christ just as the death of the testator is required if a will is to come into force."²⁷³

The readers should not feel guilty about abstaining from the rituals of the Old Covenant. Instead they should appreciate the accomplishments of Jesus Christ's death.²⁷⁴ They should also turn their attention to obtaining what God had promised them as a future inheritance and continue to follow the Lord faithfully and patiently (6:12).

The New Testament revelation concerning the inheritance that believers can merit by faithful perseverance in the faith and good works is extensive. Some passages indicate that it involves participation in the wedding banquet at the beginning of the messianic kingdom (e.g., Matt. 25:1-13; et al.). Others describe it as prizes that overcomers will receive (Rev. 2-3). Some present it as involving a specially honorable resurrection (Luke 20:35; Phil. 3:10-14). Still other passages speak of it as reigning with Christ (Matt. 19:27-28; Luke 19:17-19; 22:28-30; Rom. 8:17-21) or as treasure in heaven (Matt. 6:19-21, 29; 19:21; Luke 12:32-33; 1 Tim. 6:17-19). It also involves receiving praise and honor from Jesus Christ and the Father (Matt. 6:1, 5, 16; 25:21; John 12:26; 1 Cor. 4:5; 1 Pet. 1:6-7; 2 Pet. 1:10-11). These honors are sometimes spoken of as crowns (Phil. 4:1; 1 Cor. 9:24-27; 1 Thess. 2:19; 2 Tim. 4:6-8; James 1:12; 1 Pet. 5:1-4; Rev. 2:10; 4:9-10).²⁷⁵

9:16-17 In certain respects the covenants God made with humankind are similar to wills. As is true with all wills, the person who made the will must die before the beneficiaries experience any effects of the will.

9:18-21 The Old Covenant went into effect when the Levitical priests shed the blood of animal substitutes and applied that blood to the covenant beneficiaries. The beneficiaries were the Israelites (Exod. 24:6-8) and the tabernacle (cf. Exod. 40:9-15). The New Covenant went into effect when God shed Jesus Christ's blood and applied it to its beneficiaries spiritually (cf. Matt. 26:28).

"The central thrust of the argument is that there is an intimate relationship between covenant and sacrificial blood."²⁷⁶

9:22 The exception to which the writer alluded was God's provision for the poor in Israel. He allowed them to bring a flour offering in place of an animal if they could not afford two doves (Lev. 5:11; cf. Num. 16:46; 31:22-23; 31:50). As a principle, God required the shedding of blood for forgiveness under the Mosaic Law. The Israelites saw this most clearly on the Day of Atonement. The principle expressed is true of the New Covenant as well. Blood is essential for decisive purgation.

9:23 Whereas animal blood adequately cleansed the prototype on earth under the Old Covenant, a better sacrifice was necessary to cleanse the realities in heaven (cf. 8:5; 9:24). Thus Jesus Christ's death was essential. The "heavenly things" may refer to the consciences of men and women.²⁷⁷ It seems more likely, however, that they refer to the things connected with the heavenly tabernacle. This may include angels that need cleansing (cf. Job 4:18; 15:15)²⁷⁸ and or "wickedness beyond this earth"²⁷⁹ (cf. Rom. 8:38-39; 1 Cor. 2:8; Eph. 6:12; Col. 1:20; 2:15).

"As sinful pilgrims on their way to the heavenly city, God's people defile all they touch, even their meeting place' with God, and they need the constant efficacy of the sacrifice of Christ their High Priest to remove that defilement."²⁸⁰

9:24-26 Jesus Christ's ministry required a once-for-all, sufficient sacrifice. The "consummation" refers to the end of the Old Covenant. Jesus Christ entered the presence of God rather than an earthly tabernacle (v. 24). He made His offering only once rather than repeatedly (v. 25). Furthermore He put away sins forever rather than covering them only temporarily (v. 26; cf. 1 Pet. 1:20).

"Copy" (v. 24) is the Greek word typos ("type"). The writer identified a type (a divinely intended illustration) here. The holy place in the tabernacle and temple was a type of heaven.²⁸¹

"At His ascension Christ was formally installed as High Priest and began His present high priestly work. In the heavenly tabernacle today He represents His people (i.e., He secures their acceptance with God); obtains free access for them into God's presence; intercedes in prayer for them and grants them help; mediates their prayers to God and God's strength to them; anticipates His return to earth to reign; and, at the end of the present session, will bless His people by bringing them deliverance into the kingdom."²⁸²

9:27-28 Because Jesus Christ died for our sins we do not need to fear condemnation after death (v. 27; cf. Rom. 8:1), but we can look forward to ultimate deliverance (v. 28). He provided the first benefit of salvation, deliverance from the penalty of sin, at the end of His first advent. He will provide the second, deliverance from the presence of sin, at the end of His second advent.

"There is a finality about it [death] that is not to be disputed. But if it is the complete and final end to life on earth, it is not, as so many in the ancient world thought, the complete and final end. Death is more serious than that because it is followed by judgment. Men are accountable, and after death they will render account to God."²⁸³

This is one of only two references to sin-bearing in the New Testament (cf. 1 Pet. 2:24), but the concept is common in the Old Testament (cf. Num. 14:34; Isa. 53:11-12; Ezek. 18:20).

"Reference to the many' is not . . . to be understood as limiting the effects of Christ's sacrifice to those who accept it in faith. The implied contrast, as in Is. 52:12; Heb. 2:10; Mk. 10:45; 14:24||, is rather between the one sacrifice and the great number of those who benefit from it."²⁸⁴

When the Lord returns at the Rapture all Christians will enter into His presence, but only believers who have remained faithful to Him will enter into their full inheritance (cf. 1:14; 3:14; 9:15). "Those who eagerly await Him" (v. 28) evidently refers to faithful believers.²⁸⁵ Specifically what will take place is that at the Rapture all believers will go to be with Christ. However only those who have not apostatized will receive a full reward at the judgment seat of Christ (1 Cor. 3:14-15; cf. 1 Thess. 5:9-10).²⁸⁶

". . . his appearance will confirm that his sacrifice has been accepted and that he has secured the blessings of salvation for those whom he represented. For those who are the heirs of salvation (1:14; cf. 2:3, 10; 5:9; 6:9), it will mean full enjoyment of their inheritance. The parousia is thus the key event in the realization of salvation."²⁸⁷

"On one day of the year alone only the high priest could pass through the curtain to appear before God (9:7). That he must do so year after year indicated that the atonement he secured was merely provisional in character. The sacrifices he offered were inadequate to accomplish a decisive purgation of the defilement of sin. Against this backdrop the writer contrasts the efficacy of the unrepeatable action of Christ, whose single offering secured eschatological salvation and provided access to the inaccessible presence of God. The key to the typological exposition of salvation in 9:11-28 is that entrance into the heavenly sanctuary pertains to an eschatological and eternal order of salvation.

"The writer's primary concern in this section is with objective salvation. The exposition is focused upon the saving work of Christ in relation to God in behalf of the redeemed community rather than upon salvation realized subjectively in Christians."²⁸⁸

The New Covenant sanctuary is superior for five reasons. It is heavenly (v. 11), and its ministry is effective in dealing with sin (vv. 12-15). Its ministry also rests on a more costly sacrifice (vv. 16-23), represents fulfillment (v. 24), and is final and complete (vv. 25-28).²⁸⁹

College: Heb 9:1-28

HEBREWS 9

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN (9:1-10:39)

The new covenant, which is superior to the old covenant, stands at the center of Hebrews (ch. 8). Its two main features, according to Hebrews, are its superior high priest (chs. 5-7) and its superior sacrifice (chs. 9-10). The sacrifice of the new covenant is discussed in three stages. First, the old covenant system at the tabernacle is presented as a background picture to help explain what Jesus did in the new covenant (9:1-10). Second, the effectiveness of the blood of Christ is described in detail (9:11-28). Finally, the sacrifice of Christ is exhibited as being made once, but effective for all time (10:1-18). The "therefore" of 10:19 introduces a section of exhortation based on this three staged discussion of Christ's sacrifice.

The central Old Testament quotation for this section is found in 10:5-7 and is taken from Psalm 40:6-8. Most sections of Hebrews place the major Old Testament quotation at the beginning of the section. Only the discussion of the covenant in chapter 8 and this discussion of the sacrifice in chapters 9-10 place the Old Testament quotation near the end.

A. THE TABERNACLE AND ITS TOOLS (9:1-5)

¹ Now the first covenant had regulations for worship and also an earthly sanctuary. ² A tabernacle was set up. In its first room were the lampstand, the table and the consecrated bread; this was called the Holy Place. ³ Behind the second curtain was a room called the Most Holy Place, 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. ⁵ Above the ark were the cherubim of the Glory, overshadowing the atonement cover. ^a But we cannot discuss these things in detail now.

^a 5 Traditionally the mercy seat

9:1 Now the first covenant had regulations for worship and also an earthly sanctuary.

Our author explains that "the first covenant had regulations for worship and also an earthly sanctuary." He discusses them in the reverse order, beginning with the tabernacle and its tools (vv. 1-5), and then proceeding to the central ceremony and its meaning (vv. 6-10). The Greek text ties this section closely to chapter eight by using the conjunction ou ( oun , "therefore"). The NIV does not translate this word in six of its thirteen appearances in Hebrews. This is in keeping with Bauer's suggestion that "at times it may be left untranslated." The KJV may be more satisfactory on this point by translating the word each time it is used.

9:2 A tabernacle was set up. In its first room were the lampstand, the table and the consecrated bread; this was called the Holy Place.

In a table below we will describe the major utensils of worship in the tabernacle. The plans and construction of the tabernacle and its furnishings are recorded in Exodus 25-40. Hebrews only lists the lampstand and the table with its bread in "the Holy Place" and the altar of incense and the ark in "the Most Holy Place." Detailed descriptions of other items can be found in Exodus: the upright boards for the sides of the tabernacle and the various curtains covering it; the courtyard with its altar of burnt offering, its wash basin and the numerous posts and curtains surrounding it; oil; incense; and priests' clothing. To carry on the worship as described in the Old Testament would have required many other items not named. There would have been facilities for cooking, dining and sleeping inside the courtyard; storage compartments for wood, incense, salt, wine and water; storage for knives, hooks, basins and carts. These items were all holy and whatever touched them became holy (Exod 30:22-29).

Before our author describes the main ceremony of "the Day of Atonement" ( Yom Kippur ) and its unique entrance into the Most Holy Place, he reviews the layout and furniture of the tabernacle for his readers. The tabernacle had two rooms. The first room was "called the Holy Place" and housed the lampstand, the table and the consecrated bread. They are presented as three separate items, although the bread was placed on the table.

The "lampstand" was on the south side, opposite the table (Exod 26:35). It was solid gold (Exod 25:31; 37:22-23). The table and the altar of incense were completely overlaid with gold (Exod 25:24; 20:3). The lampstand was made of one talent of gold, i.e., about 65 pounds. God wanted the best for his worship. It must have been an impressive sight. Since only a small amount of light would penetrate the thick coverings and the cracks around the edges of the curtains, the seven lamps of the lampstand provided the primary source of light. Its lamps were "tended continually" (Lev 24:4). In the days of Rehoboam the ten lampstands of Solomon's temple were lit every evening (2 Chr 13:11). A solid gold lampstand with oil supplied continuously from two trees formed one of Zechariah's night visions (Zech 4) to show that God's plans would not be achieved by might or power "but by my Spirit."

The "table" was on the north side opposite the lampstand. When the tabernacle was erected, this table was put in it first, then the lampstand, and then the altar of incense (Exod 40:4, 22-27). On this table, twelve fresh loaves of "consecrated bread" were placed each Sabbath, one for each of the twelve tribes of Israel. The priests were to eat the old bread "in a holy place' (Exod 25:30; Lev 24:5-9). It was left on the table even when the people were on the move at God's direction (Num 4:7). This table was evidently used for nothing but holding these loaves. It came to be called "the table for setting out the consecrated bread" (2 Chr 29:18). It is not difficult to see a connection between this weekly replenishing of bread and the weekly observance of the Lord's Supper in the early church (Luke 22:14-20; 1 Cor 11:23-34; Acts 2:42; 20:7).

These items were housed in "the Holy Place." The terms for various places in the tabernacle are a bit confusing. The whole tabernacle is called the "earthly sanctuary" (tov a{gion kosmikovn , to hagion kosmikon ) in 9:1 and "the first tent" (th'" prwvth" skhnh'" , tçs prôtçs skçnçs ) in 9:8. "First" (in v. 8) contrasts the old and new covenants just as "first" and "second" do in 10:9. Konig says,

This sanctuary of YHWH (Ex. xxv.8) was in the nature of things called the "dwelling" par excellence ( ha-mishkan ) and the "tent" par excellence ( ha-ohel ); but its most frequent designation is ohel mo'ed ( ib . xxvii.21 et seq. ). This term means "tent of mutual appointment," that is "place of meeting [of God with Moses and his successors]" ( ib .xxv.22).

The two components of the tent of worship are called "the outer room" (9:6, tçn prôtçn skçnçn , lit., "the first tent") and "the inner room" (9:7, thΙn deutevran , tçn deuteran , lit., "the second [tent]"). With curtains rather than wooden doors, each of the two parts of the tent would look like a separate tent (see 9:3, 6). The outer room was also called "the Holy Place" (a{gia , hagia , in 9:2).

9:3 Behind the second curtain was a room called the Most Holy Place,

The inner room ("the second [tent]," 9:7) was "behind the second veil" (9:3). It was also known as "the Holy of Holies" (a{gia a{giwn , hagia hagiôn ), i.e., "the Most Holy Place" (9:3). In 9:8 the designation is shortened to "the holies" (tw'n aJgivwn ) in the phrase "the way of holies" (thΙn tw'n aJgivwn oJdoΙn , tçn tôn hagiôn hodon , NIV "the way into the Most Holy Place"). Its counterpart, which Jesus entered in heaven, is designated in 9:12 as "the Most Holy Place" ( ta hagia ).

A summary look at the layout of the tabernacle might be as follows:

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. 9:5 Above the ark were the cherubim of the Glory, overshadowing the atonement cover. But we cannot discuss these things in detail now.

Two items of furniture are associated with the inner room: the altar of incense and the ark of the covenant. The ark of the covenant was located within the Most Holy Place and behind the curtain. The altar was placed in front of the curtain that was before the ark (Exod 30:6). Both glistened with their golden overlay. Bauer suggests that qumiathvrian (thymiatçrian ) refers to "a place or vessel for the burning of incense . . . a censer" although he suggests the translation "altar of incense" for 9:4. In the LXX, both 2 Chronicles 26:29 and Ezekiel 8:11 use the word of a censer held in someone's hand. However, the ordinary word for censer in the LXX was purei'on ( pyreion ), a word which does not appear in the New Testament, and which may be understood as a firepot of some sort (Lev 10:1; 16:12; Num 16:6, 17-18; etc.). Liddell and Scott suggest "firesticks" for the plural form or "an earthen pan for coals" for the singular. Gooding and Wiseman explain:

Its form was usually . . . a bowl mounted on a pedestal . . . Small stone incense altars with concave bowls on legs are commonly found, or depicted in ancient art . . . Some censers were portable and made of bronze . . . or gold . . . and used for carrying a few burning coals.

In giving the original plan for this altar, Exodus 30:1-10 used a different word (LXX qusiasthvrion qumiavmato" , thysiastçrion thymiamato s , "an altar of incense"). Later, when it was constructed, the LXX says that Bezalel "made the copper altar (toΙ qusiasthvrion toΙ calkou'n , to thysiastçrion to chalkoun ) out of the copper censers (tw'n purei'wn tw'n cavlkwn , tôn pyreiôn tôn chalkôn ), which belonged to the men who rebelled with the assembly of Core" (Exod 38:22).

Three items were in the "ark of the covenant": the jar of manna, Aaron's rod and the stone tablets which contained the ten commandments. The lid with its cherubim rested on top.

The NIV says the ark "contained" (ejn h|/ , en hç , lit., "in which were") the jar, the rod and the tablets. Numbers 17:10 says that Aaron's rod was put "in front of the [ark of the] Testimony." The ark was about 4.5¥ 2.25¥ 2.25 feet in size (Exod 25:10). Was Aaron's rod, including its budded branches, short enough to fit inside the ark, or did it simply lay in front of it? The Old Testament also reports that Aaron put the jar of manna "in front of the Testimony" (Exod 16:34), whereas Hebrews locates it "in" the ark. Both Deuteronomy 10:5 and Hebrews 9:4 indicate that the tablets of stone were "in" the ark but Deuteronomy 31:26 says they were "beside the ark of the covenant." When Solomon placed the ark in the newly completed temple, the Scripture reports that "there was nothing in the ark except the two stone tablets that Moses had placed in it at Horeb" (1 Kgs 8:9).

The phrase en hç ("in which") is used in 9:2 to describe the outer room "in which" were the lampstand, the table and the bread (the NIV reads, "In its first room were"). The altar of incense is not named among these items, but is listed among those in the inner room. What might the word "in" imply? Bauer defines ejn ( en , "in") with a range of meanings that point to close relationship as well as physical location. Thus Aaron's rod may be "in" the ark in the sense that it has a close relationship to the ark, though not physically located inside of it. Likewise, the altar of incense may be "in" the inner room by being associated with it, while not being actually "in" its physical space. This seems to make sense even though the inner room is described in 9:3 as "behind the curtain." Accompanying his article on the tabernacle in the Jewish Encyclopedia , Konig has printed the title page from a Hebrew book by Yom-Tob Zahalon, She'elot u-Teshubot ("Questions and Answers"), published in Venice in 1691 in which the altar of incense is placed just inside the door of the tabernacle at the opposite end of the room from the curtain concealing the Most Holy Place. The conceptual location appears to be more important to Zahalon than the physical location.

The table below lists the major items in the tabernacle and a possible New Testament counterpart for each. It may be misleading to talk about a "tabernacle item" and its "New Testament counterpart" since Hebrews calls the old covenant a "copy" or "shadow" of that which is under Christ (8:5; 9:24; 10:1), not an "allegory" or a "parable." Nevertheless, our author's method would appear to be typlogical. It is probably also worth noting that, although some see the influence of Philo here, Hebrews actually parts company with Philo who appears to extend many of the features of the old covenant sacrificial system into a much more fully described heavenly counterpart.

Tabernacle Item New Testament Counterpart altar of burnt offerings the cross and death of Jesus basin baptism and daily cleansing Holy Place the church lamp the Bible and the Holy Spirit table fellowship with God and man bread Lord's Supper altar of incense prayers veil Body of Christ ark presence of God manna provision of God staff leaders of God's choice tablets laws of God cherubim ministering angels of God atonement cover reconciliation to God B. THE DAY OF ATONEMENT (9:6-10)

⁶ When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry. 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. 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 standing. 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. ¹⁰ They are only a matter of food and drink and various ceremonial washings - external regulations applying until the time of the new order.

9:6 When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry.

Now that he has described the tabernacle and its furnishings, our writer turns his attention to the second element of that first covenant mentioned in 9:1 - the "regulations for worship" in the tabernacle. Yet he is not particularly interested in the day to day rituals for he summarizes them in short order (v. 6) and then devotes his attention to the central ceremony of tabernacle worship which also happens to form the heart of his description of Jesus' sacrifice: the annual Day of Atonement. The main activities of that ceremony are described in v. 7 and its significance in vv. 8-10. Nevertheless, this is a tightly integrated section for it represents one very long and extremely complicated sentence in the Greek text.

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 author focuses on those parts of the ceremony which are relevant for his argument, and many of the other, related activities are not expounded upon in any New Testament description of the atoning work of Christ. The rituals of the Day of Atonement ( Yom Kippur ), however, are fully described in Leviticus and can be summarized as follows:

Ritual of the Day of Atonement according to Leviticus 16

General Requirements

The high priest may only enter the Most Holy Place on the Day of Atonement (v. 2)

No one is to be in the Tent when the high priest enters the Most Holy Place (v. 17)

On this day all Israelites must fast and do no work ( vv. 29-31)

Clothes

Remove ordinary priestly garb

Bathe (v. 4)

Put on special attire for the day of atonement (v. 4)

Linen tunic, linen undergarments, linen sash, linen turban (v. 4)

Present offerings for the day : two goats for sin offering and ram for burnt offering (v. 5)

Offer bull as a sin offering for himself (vv. 6, 11-14)

Slaughter it (and catch its blood; v. 11)

Take censer with two handfuls of incense behind the curtain (vv. 12-13)

Sprinkle bull's blood on and in front of the atonement cover (v. 14)

Two goat ceremony (vv. 7-8)

Cast lots to choose: one for the Lord, one for a scapegoat (v. 8)

Offer goat as a sin offering for the people (v. 15)

Slaughter it (and catch its blood; v. 15)

Do as with bull's blood (take censer with incense, etc.; v. 15)

Sprinkle goat's blood on and in front of the atonement cover (v. 15)

(Explanation of the significance of these rituals - vv. 16, 17)

Cleansing of the sanctuary (vv. 16-19)

Cleanse the tent of meeting with blood (v. 16)

Cleanse the main altar with blood (vv. 18-19)

Scapegoat ceremony (vv. 20-22)

Lay hands on the goat and confess all Israel's sins (v. 21)

Send the goat away into the desert (v. 21)

The chosen man shall release the goat in the desert (v. 22)

Clothes

Remove special attire for the day of atonement (v. 23)

Bathe (v. 24)

Put on ordinary priestly garb (v. 24)

Present burnt offering for self and then for people (vv. 24, 25)

Hides, flesh and offal are taken outside the camp and burned (v. 27)

Finishing (vv. 26-28)

The man who released the scapegoat must wash clothes and self (v. 26)

The man who burned hides, flesh and offal must wash clothes and self (v. 28)

These two verses (9:6-7) are organized around a series of contrasts:

Day-to-Day Rituals Day of Atonement

priests (plural) the high priest only (singular)

regularly once a year

outer room (lit., "first tent") inner room (lit., "second [tent]")

Each of these contrasts can be seen as prefiguring the priestly ministry of Jesus: (1) he is unrivaled in his superiority, the one and only high priest of the believer (4:14; 7:26; 8:1), (2) his work is "once for all" (7:27; 9:12, 18), and (3) he takes us behind the curtain into the presence of God (4:14, 16; 6:20). Yet the final feature of our writer's description, which has no counterpart in the series of contrasts, will become the most significant feature in the parallel with Christ - it was "never without blood" that the high priest entered the inner room. We now read for the third time in the letter that the high priest had to offer sacrifices "first for his own sins, and then for the sins of the people" (5:3; 7:27; cf. Lev 9:7; 16:6). We have also read that, unlike previous high priests, Jesus had no need to offer a sacrifice for himself (7:27). However, this is the first explicit reference to "blood" (ai{ma , haima ) in this connection.

Haima appears no less than eighteen times in this letter - eight times in 9:7-25 alone. The significant role of blood in both covenants will be described in subsequent verses and our writer's choice of the word here anticipates the approaching discussion. Two important observations can be made here nonetheless.

First, we see that the shedding of blood is a condition for any human to enter into the presence of God. The phrase "never without blood" translates a double negative - a particularly strong expression - in the Greek text. It was between the two cherubim, above the cover of the ark, where God had promised to meet his people (Exod 25:22).

Second, we see that the blood was shed for sin. =Agnohvma (agnoçma , "sins committed in ignorance") occurs only here in the New Testament. In the papyri, it is used in the sense of an "error" which is distinguished from a "crime" (e.g., in a proclamation of amnesty). Our author has used the verb form in 5:2 (see comments on 5:2). The noun here (just as the verb in 5:2) probably refers to the "unintentional sin" described in Leviticus 4. The idea is probably not so much that any isolated instance of deliberate sin (since many of our sins involve an element of choice) cannot be covered by the blood sacrifice ("weakness" is accounted for in the sacrifice, 5:2-3) but that the kind of consistent, perpetual choice of a lifestyle of sin (such as the sort described by the customary present tense of 10:26) which indicates a deliberate disregard and disrespect for the sacrifice (10:29) removes one from the protection of his covenant relationship with God. For such, repentance is the missing element (6:1, 6).

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 standing.

Having described the unique dimensions of the priestly ministry on the Day of Atonement, our writer now proceeds to explain their greater significance. The "Holy Spirit" was responsible for the pattern provided by the old covenant. The similarities are no accident, no mere coincidence. God had planned them and made them in order to "show" us something. Dhlovw (dçloô , "make clear, show,") is also used in 12:27 ("indicate"). In both instances our author uses it of what can be "shown" from an Old Testament passage.

What the Spirit has shown us is that "the way into the Most Holy Place had not been disclosed." Even after the rituals performed on the Day of Atonement, the curtain would remain, separating the inner and outer rooms. No one would be permitted to enter. A year later, more sacrifices would be offered, yet the curtain would still remain. Nothing permanent was accomplished.

This was true "so long as the first tabernacle was still standing." Here, "first tabernacle" translates the identical phrase (tçs prôtçs skçnçs ) translated "outer room" in v. 6. In verses 6-7, however, it was clear that our writer was describing the two different rooms inside of the old tabernacle ("outer" and "inner"). It is difficult to see how the phrase could carry the same meaning in the present context, however - the destruction of only the outer room would not remove the curtain which separated the Holy and Most Holy Places, even less affect any real change in our ability to enter God's presence. Here the phrase is best taken as the NIV renders it, as the earthly representation of the "true" tabernacle in heaven (8:1-2; 9:1). This is a sign argument: the need for and the continuation of both the tabernacle (and later the temple) and its ritual are proof that these are not enough to enable us to approach God.

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. 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.

Rather than providing a solution for our need, it served as "an illustration for the present time." "This" refers to "tabernacle" (v. 8) and we read that it is a parabovlh (parabolç , "comparison." Our writer also uses this word in 11:19 to describe the "figurative" sense in which Abraham received Isaac back from the dead and the sense of "type" or "figure" seems to best describe our writer's method here as well. Elsewhere in the New Testament, the term is used (with one exception) only in the Gospels of the parables told by Jesus. The term itself is used quite broadly, taking in a wide variety of comparative sayings - narrative parables, allegories, similitudes, types, symbols, proverbs, riddles and various figures of speech.

The phrase "for the present time" translates a perfect participle which is somewhat ambiguous (KJV, "the time then present"). The NIV, RSV ("for the present age") and NASB ("for the present time") all represent a rendering more natural to the syntax of the sentence.

How the phrase is rendered may make little difference, however, for the point indicated remains clear. The "gifts and sacrifices" (see comments on 5:1) offered under the old covenant were "not able to clear the conscience of the worshiper." The word translated "clear" is teleiovw (teleioô ), usually translated "perfect." Its significance here must be understood in light of the key role the term plays throughout the letter (see comments on 6:1; 7:11, 19, 28). Most recently, in chapter seven, our writer elaborated upon how neither the Levitical priesthood nor the Law could make anything perfect, how the perfection of Jesus in his role as priest makes possible the perfection of believers, and the subsequent difference this makes in our ability to "draw near to God" (7:19). Here we see that the real barrier to our access to God has never been "external" (v. 10) but internal ("conscience," v. 9). The use of suneivdhsi" (syneidçsis , "moral consciousness") anticipates 9:14 (where we read that the blood of Christ can accomplish precisely what the old gifts and sacrifices could not) but here the word functions opposite "external." Its use with teleioô indicates that it is not merely the removal of our subjective feelings of guilt which enables our access to God, but the removal of that guilt which is an objective state, incurred by our sin ("acts that lead to death," cf. 9:14; Rom 6:23). Our "justification," made possible by the cross, can also set us free from the burden of guilty feelings. But, as we will read, it is the change in our standing before God accomplished by Jesus' sacrifice which enables us to draw near to God. This is the "new order" (diorqwvsi" , diorthôsis , "improvement," "reformation") ushered in by the cross.

C. JESUS' SACRIFICE CLEANSES OUR CONSCIENCE (9:11-14)

¹¹ When Christ came as high priest of the good things that are already here, ^a he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. 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, having obtained eternal redemption. 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. 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, ^b so that we may serve the living God!

^a 11 Some early manuscripts are to come ^b 14 Or from useless rituals

Now that our author has described that which is an "illustration for the present time" (9:9) - the tabernacle and rituals of the first covenant (9:1) - he now proceeds, in that light, to describe the superiority of Jesus' blood sacrifice. The remainder of the chapter is devoted to three major accomplishments of the shed blood of Christ: (1) the cleansing of our conscience (vv. 11-14), (2) the inauguration of the new covenant (vv. 15-22), and (3) our complete purification from sin (vv. 23-28).

9:11 When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation.

The KJV, RSV and NASB all begin with a conjunction - "But" - which is present in the Greek text but not translated by the NIV. What happened "when Christ came as high priest," then, is compared to what the other priests and high priests did "when everything had been arranged" in the earthly tabernacle (9:6).

It is difficult to say whether our writer refers to "good things that are already here" (NIV, cf. RSV "that have come") or to "good things to come" (KJV, NASB) since these different translations reflect a variant in the Greek text for which the manuscript evidence is not clear. Metzger defends the choice of that reading which is rendered by the NIV and RSV on the basis of (1) the age and diversity of the manuscripts which support it and (2) the likelihood that the variant rendered by the KJV and NASB was a copyist error influenced by the appearance of the same phrase in 10:1. Just what the "good things" are is not clear but most probably this is a general reference to the superior accomplishments of the new covenant.

Jesus, too, entered the Most Holy Place through a tabernacle, but his was "not man-made, that is to say, not a part of this creation." Ceiropoivhto" (cheiropoiçtos ) is a compound word (ceivr , cheir , "hand" and poievw , poieô , "make" hence, "made with hands," KJV, RSV, NASB) which echoes 8:2 ("not [set up] by man") just as ktivsew" (ktiseôs , "creation") echoes 9:1 (kosmikov" , kosmikos , "earthly"). Earlier we read that Jesus was "a great high priest who has gone through the heavens" where "the throne of grace" is (4:14, 16) and who "sat down at the right hand of the throne of the majesty in heaven" (8:1). This is where he "serves in the sanctuary, the true tabernacle" (8:2) and thus it is in this sense that his tabernacle is "greater" (9:11). It is also "more perfect," a phrase which applies to the true tabernacle the same term so prominent in our writer's description of the believer's perfection (in a salvific sense) and the perfection of Jesus himself in his vocation as our high priest. The perfect high priest serves in a perfect tabernacle to make perfect those who believe in him.

The use of the title "Christ" may be more than a stylistic variation here since it appears more frequently in this chapter than in any other and is the exclusive manner of referring to Jesus in this chapter. Throughout, the Messianic expectation was an important dimension of our writer's exposition of Psalm 110:4 (see notes on 7:1-3, especially 7:2) and it may be that our writer considers the Messianic title most appropriate for his explanation of the role which Christ's death played in putting the new covenant into effect.

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, having obtained eternal redemption.

Following his description of the true and heavenly tabernacle, our writer turns to Christ's means of entry. On the Day of Atonement, before the high priest could enter the Most Holy Place where God himself appeared in the cloud over the atonement cover, he had to offer two sacrifices: a young bull for a sin offering and a ram for a burnt offering (Lev 16:3). The bull was sacrificed to make atonement for the high priest and his household (Lev 16:6). Two goats were taken from the Israelite community (Lev 16:5). Lots were cast to choose one to be offered as a sin offering for the people (Lev 16:15) while the other was also used for making atonement in a different way - by being sent into the desert as a scapegoat (Lev 16:10). Hebrews says nothing about the scapegoat but the focus of our writer here is upon the use to which the blood was put. The blood of the bull, and then later that of the goat, were both to be taken into the Most Holy Place and sprinkled on and in front of the atonement cover (Lev 16:14). The blood was then to be applied to the tent itself and to the altar (Lev 16:16, 18-19). Even as the high priest entered the Most Holy Place to make atonement for his own sins, he was to enter with burning incense so that its smoke would conceal the atonement cover, lest he die (Lev 16:13). The blood of atonement was the difference between life and death when entering the presence of God.

Under the old covenant, the high priest entered the Most Holy Place "only once a year" (9:7) but Christ enters it "once for all" (9:12). Although it is true that he offered his life for all people (Rom 5:15-19; Heb 9:27), ejfavpax ( ephapax ) denotes "once for all time." The point of our writer is that Christ's single sacrifice was completely sufficient and did not need to be repeated as did those offered by the other priests (9:25-27; 10:11-12). The reason, of course, is that he presented "his own blood" and subsequent verses will explain the significance of the difference.

The RSV suggests that "eternal redemption" followed as a result ("thus securing an eternal redemption") whereas the KJV, NASB and NIV all suggest that it had been obtained previously ("having obtained"). The adverbial participle describes the relationship of "obtaining" to the act of "entering" rather than to the offering of the blood, and its tense (aorist) indicates that it preceded this act. Just as with the high priest on the Day of Atonement, the blood made atonement prior to the entry. Luvtrwsi" (lytrôsis ) means "ransom," "release" or "redeem." In the papyri, this word and its cognates were used of the purchase money for manumitting slaves or for the redemption of property. Our writer uses apolytrôsis in 11:35 to describe the "release" of those Old Testament heroes who were tortured for their faith. However, its use in the immediate context, where the NIV renders it with two terms ("ransom" and "set free," 9:15), is more determinative here. Christ's blood was a ransom price, paid to set us free from sin's guilt - finally and forever.

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.

The thrust of the chapter to this point is now summed up in this lesser to greater argument. Verse 13 actually begins with eij ( ei , "if") which is not translated by the NIV. The "how much more" of v. 14 provides the conclusion and completes the thought.

According to Numbers 19, the ashes of a heifer were to be mixed as needed with the water of cleansing which was applied to those who were unclean for their purification from sin (Num 19:9ff.). People became unclean by what they touched and made anything else they touched unclean as well (Num 19:22). The unclean person was to be sprinkled on the third and seventh days and then washed and bathed for cleansing on the seventh (Num 19:19). It is in this sense that they were cleansed "ceremonially" and "outwardly" (lit., "of the flesh," Heb 9:13).

ΤAgiavzw (hagaizô , "sanctify") is sometimes translated "make holy" in the NIV and is usually reserved for what could only be accomplished by the sacrifice of the blood of Jesus (in which "purify" could also be an acceptable translation). Only here in Hebrews is it used in reference to the sacrifices of the old covenant and, for the sake of his lesser to greater argument, our writer admits that such rituals were effective for their intended purpose (outward and cermonial purity).

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!

But "how much more" was accomplished by the blood of Christ! His sacrifice was able to do what the others could not (9:9) - "cleanse our consciences." Kaqarivzw (katharizô ) is capable of a stronger translation, "purge" (KJV), but the object of the verb is the real point of contrast here. The effects of Christ's sacrifice were not merely "outward." It removed, in truth and fact, sin's guilt from our lives so that we now live with clean consciences. We no longer have to fear the consequences of "acts that lead to death" (lit., "dead works," see also the comments on 6:1). A footnote in the NIV offers "useless rituals" as an alternative translation but this does not fit the context. It is difficult to explain why one would have needed to be "cleansed from" these. They may have been ineffectual for the plight of the sinner yet created no guilt themselves for they had been commanded by God for their intended purpose.

What Jesus offered for our cleansing was "himself unblemished." "Amwmo" (amômos ) is the same word used in the LXX to describe "the absence of defects in sacrificial animals" (Num 6:14; 19:2; etc.; see also Lev 22:19ff. where the defects which make a sacrifice unacceptable are described). It is used nowhere else in Hebrews but Peter uses it in the same sense that our writer does here when he refers to "the precious blood of Christ, a lamb without blemish or defect" (1 Pet 1:19). Of course, the "unblemished" character of Jesus' sacrifice is of even greater significance since he was the only one who could have ever presented himself as an acceptable sacrifice. We know that he was without sin (4:15) while no other human has ever been (Rom 3:23) yet "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God" (2 Cor 5:21).

D. JESUS' DEATH INAUGURATES THE NEW COVENANT (9:15-22)

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.

¹⁶ In the case of a will, ^a it is necessary to prove the death of the one who made it, ¹⁷ because a will is in force only when somebody has died; it never takes effect while the one who made it is living. ¹⁸ This is why even the first covenant was not put into effect without blood. ¹⁹ When Moses had proclaimed every commandment 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. ²⁰ He said, "This is the blood of the covenant, which God has commanded you to keep." ^{b 21} In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies. ²² In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.

^a 16 Same Greek word as covenant ; also in verse 17 ^b 20 Exodus 24:8

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.

We now read about the second of the three major accomplishments of the shed blood of Christ: the inauguration of the new covenant (vv. 15-22). Some suggest that "for this reason" may look backwards, i.e., grounding Christ's mediatorship in the thrust of vv. 11-14 - the ability of his shed blood to cleanse our conscience. There is no reason to protest this as a matter of fact, but the syntax of the sentence suggests that the phrase probably anticipates what will follow, since the phrase "that those who are called may receive the promised eternal inheritance" is a clause of purpose rather than result.

On Christ as the mediator of the new covenant, see comments on 8:6. The remainder of the verse describes what we can receive under the new covenant, why we are able to receive it, and who is able to receive it.

Within the new covenant we "receive the promised eternal inheritance." As we have noted, inheritance terminology is frequent in Hebrews . It last appeared in 6:17 as part of the forensic/legal terminology employed in our writer's description of the encouragement offered to believers by God's oath. Here, it anticipates the legal analogy of vv. 16-18, employed to demonstrate the necessity of Jesus' death for inaugurating the new covenant. Since the inheritance is described here as "eternal," the eschatological dimension of the believer's hope is probably more pronounced here than elsewhere (see comments on 6:17). In Hebrews, promise terminology is also prominent and encompasses the full scope of God's redemptive plan which began with his promises to Abraham as well as their typological, soteriological and eschatological significance for believers (see comments on "what is promised" in 8:6).

We are able to receive our promised eternal inheritance because Jesus "has died as a ransom" so that we might be "set free" from sin. The KJV ("by means of death") and the RSV, NASB ("since a death has occurred/taken place") offer slightly different readings of the adverbial participle (the former interprets it as modal, the latter as causal). The NIV offers the least interpretive rendering, indicating only the antecedent time relationship suggested by the aorist tense of the participle ("now that he has died"). There seems to be little difference between the modal and causal senses in the context, however, for it is clear from the preceding discussion that men can now receive what they formerly could not, and the difference is the death of Christ. Though our writer uses the word "death" rather than "blood" as in 9:12, the word here rendered "ransom" and "set free" by the NIV (ajpoluvtrwsin , apolytrôsin ) is a cognate of the same word rendered "redemption" (lytrôsin ) in that verse and the idea is the same (see comments on 9:12 for a discussion of these words).

Finally, this verse indicates that Christ's death makes it possible for the entire community of faith, old and new, to receive this inheritance. Those whose sins were "committed under the first covenant" were set free not by the sacrifices and gifts of that covenant but only by the sacrifice of Jesus. Yet the inheritance can also yet be received by "those who are called" - the NIV employs the present tense to stress the abiding dimension of the Greek perfect tense which describes a past action continuing into the present.

9:16 In the case of a will, it is necessary to prove the death of the one who made it,

We have read that Christ's death makes it possible for us to receive the promised eternal inheritance. Now we read why his death was necessary to make it possible. For proof of the absolute necessity of Christ's death to inaugurate the new covenant, our writer first advances a parallel case argument and then returns to the Old Testament type for scriptural authority.

It is quite natural that the new covenant should be compared to a "will," since the word elsewhere translated "covenant" (diaqhvkh , diathçkç , as recently as 9:15) was also the word used of a will (as it is translated here) in legal contexts. It can mean "last will and testament," "ordinance," "decree," "compact" or "contract." In Hebrews it is used exclusively of God's redemptive covenants with men and an extensive discussion of its key role in the letter can be read in the comments on 8:6. The only exception is the present case in which it is nevertheless used to introduce an analogy to explain the relationship between the death of Christ and the new covenant.

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.

In addition to diathçkç , the parallel case employs other terms frequent in legal contexts (bebaivo" , bebaios , "in force" - see 6:16 comments - and ijscuvw , ischyô , "take effect"). The central point of the comparison is still clear in the light of practices in our own day. A person might prepare and sign a legally binding will which names benefactors and assigns an inheritance. Unless changed, it is a promise which will be enforced by law. Until the testator dies, however, it remains no more than a promise for the future. Only the death of the testator changes the promised inheritance into a legal possession. Until then the will is only a piece of paper. Only then is it "put into force."

9:18 This is why even the first covenant was not put into effect without blood.

To supplement the analogy of vv. 16-17, our writer turns to the example provided by the first covenant and the tabernacle which has been expounded as a type of Christ's ministry as high priest. Whereas he employed the term "death" in vv. 15-16, he now returns to the term "blood" introduced in v. 12. The rituals commanded for consecration of the tabernacle used the blood of the sacrifices and a cleansing power is accorded to blood (v. 22).

9:19 When Moses had proclaimed every commandment 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. 9:20 He said, "This is the blood of the covenant, which God has commanded you to keep."

Exodus 24 records the inauguration of the first covenant. When "Moses went and told the people all the Lord's words and laws" which had been told to him on Mt. Sinai, they agreed to do everything the Lord had said (v. 3). Burnt offerings were made and young bulls were sacrificed as fellowship offerings (v. 5). Moses then read the Book of the Covenant to the people and when they again pledged their obedience, Moses took the blood and sprinkled it on the people. Exodus makes no mention of the use of water or hyssop mentioned here or of Moses sprinkling the scroll. The silence does not prohibit the possibility, however, and there is thus no reason to question the accuracy of our writer's description. In Numbers 19 we read that the blood used for cleansing was mixed with water and hyssop and so this may well have been the customary practice.

9:21 In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies. 9:22 In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.

Some suggest that the Old Testament does not refer to the sprinkling of blood upon all the things mentioned by our writer in v. 21. However, "in the same way" must anticipate an event which took place at a later time since the tabernacle did not yet exist when the events of Exodus 24 transpired. When the tabernacle was set up, the tabernacle and everything in it was anointed with oil (Exod 40:6). Yet the Lord also commanded Moses to "consecrate it and all its furnishings and it will be holy" (Exod 440:9). Earlier, when the priests were consecrated, both blood and anointing oil were sprinkled upon them (Exod 429:21) and it is reasonable to assume that the rituals would have been similar.

The Exod 2quote contained in verse 20 was echoed by the words of Jesus in the Gospels ("This is my blood of the covenant, which is poured out for many for the forgiveness of sins," Matthew 26:28; Mark 14:24; Luke 22:20). The precise significance of the genitive ("of") here is suggested by the context. Ellingworth suggests that is not merely "the blood associated with the covenant" but "the blood which seals" (TEV), "constitutes, or establishes the covenant, by virtue of the life poured out in sacrifice." As to the relationship between blood, covenant and forgiveness suggested by Jesus himself, our writer describes it in a climactic expression: "without the shedding of blood there is no forgiveness." ΤAimatekcusiva ( haimatekchysia ) is a compound word (ai|ma , haima , "blood" and ejkcuvnnw , ekchynnô , "to pour out") which may have been coined by our writer to express "the surpassing potency of blood . . . for dealing with defilement." Lane suggest that the term a[fesi" ( aphesis ), used alternatively with kaqarivzw (katharizô , "cleanse," v. 22a and then again in v. 23, "purified"), "signals a definitive putting away of defilement or a decisive purgation" and "is a comprehensive term covering both the 'subjective' and 'objective' benefits of Christ's blood."

E. JESUS' SACRIFICE WAS ONCE AND FOR ALL (9:23-28)

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. ²⁴ For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God's presence. 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. ²⁶ Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. ²⁷ Just as man is destined to die once, and after that to face judgment, ²⁸ so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.

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 word ou ( oun , "then") is capable of being translated "therefore" (KJV, NASB) and serves to continue the parallel case begun in vv. 16ff., yet it also marks the transition from the other case (will) and the older example (old testament) to the new and present covenant. Once again, the tabernacle and its tools are described as "copies" (uJpovdeigma , hypodeigma ) of what is in heaven (cf. 8:5). As before, it is an appropriate metaphor for describing his typological exegesis. The word translated "purified" (kaqarivzw , katharizô ) is the same word translated "cleanse" in both v. 14 and v. 22. The repetition of the verbs makes the parallel more obvious in the Greek text. The better hope (7:7) offered by the better covenant (7:22; 8:6) looks forward to receiving better promises (8:6) because it was inaugurated by a better sacrifice (9:23).

9:24 For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God's presence.

Our writer now proceeds to delineate those differences which distinguish Christ's sacrifice as better. Christ did not enter the "man-made sanctuary" (cheiropoiçtos , as in v. 11, cf. also 8:2), the "copy" (here ajntivtupo" , antitypos , "antitype, representation"), but the "true one" which is nothing less than heaven itself. Even as Solomon prayed for the temple he built, he had said, "But will God really dwell on earth? The heavens, even the highest heaven, cannot contain you. How much less this temple I have built!" (1 Kgs 8:27). No building could ever contain the presence of God and so there will be no more vain attempts. Christ is now in heaven itself, in the very presence of God.

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.

Christ is not forced to leave and return again for he is able to remain in God's presence. The difference is in the blood. Each former priest had entered with blood "not his own," a description which echoes the statement of v. 12 that Christ "entered the Most Holy Place once for all by his own blood" and anticipates the statement in v. 26 that "he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself."

9:26 Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself.

This is the climactic statement of the chapter. Its argument proceeds from contrary condition and turns on two contrasts: "many times" vs. "once" and "since the creation of the world" vs. "at the end of the ages." If Christ's single sacrifice were not sufficient for atonement, he would have had to do exactly what the other, earthly priests had always done. But it was not required for him to do so. Thus his single sacrifice must have been sufficient.

Bruce suggests that the phrase "end of the ages" should be understood in the sense of "time of fulfilment." It is true that Christ first came when "the time had fully come" for him to be sent (Gal 4:4) and the verb form of the word translated "end" (suntevleia [ synteleia ], verb suntelevw [synteleô ]) can also mean "fulfill." Alternatively, aijwvn can simply mean "a very long time" and could be taken as referring to that period of time during which the old covenant was in effect. Christ put an end to it but lived through the end of it. Yet another possibility is that the phrase is similar in meaning to the nearly identical phrase used by Jesus in his parables about the weeds (Matt 13:39-40) and the net (Matt 13:49), in the Olivet discourse (Matt 24:3) and in the Great Commission (Matt 28:20) - all of which are usually understood in an eschatological sense. In this case, the phrase would reflect (1) the reference to Christ's second appearing in v. 28 and (2) an understanding on the part of the author that the "time" of Christ's coming encompasses both his first and second appearings as well as the interim period.

=Aqevthsi" (athetçsis , "do away with") is a forceful term which appears in the technical legal formula of the papyri, meaning to "annul" or "cancel." The cancellation of sin's debt (our death, Rom 6:23) by the ransom paid (Christ's death) is both forceful and final.

9:27 Just as man is destined to die once, and after that to face judgment, 9:28 so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.

The "just as . . . so" construction suggests how incomprehensible it is that Christ would have ever suffered as the previous verse theorized. What is true for other men was also the case for Christ - like other men, he was "destined to die once." But this was enough to "take away the sins of many people." The complete sacrifice makes possible a complete salvation. Not only does our salvation reach into our past for the forgiveness of our sins; its consummation lies ahead in our future. He will not then need to bear sin, however. The sacrifice of his first appearing was sufficient for that purpose.

This verse contains both a promise and a warning. As Christians, we say "maranatha!" ("Come, Lord Jesus!" Rev 22:20) for we desire to be with him. Yet it is a matter of utmost importance that, in an age when people rarely expect to be held accountable for how they live their lives, two truths are yet certain. All men die. And all men will face judgment. On that day, only one decision will matter - whether we have embraced the Christ who sacrificed himself for our sins and our salvation.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Heb 9:22

Forgiveness of sin requires the shedding of blood : God was the first person to kill an animal, as recorded in Gen 3:21 . As Adam and Eve sinned and lost their righteousness, God shed the blood of an innocent animal to provide a covering for them. The fig leaves of self-righteousness will not cover a sinner on the Day of Judgment. God alone can provide the covering through the shed blood of the Savior ( 1Jo 1:7-10 ). See Joh 3:16-17 footnote.

Evidence: Heb 9:27

Judgment Day : For verses that warn of its reality, see 2Pe 2:4-5 ; 2Pe 2:9 .

Reincarnation . This verse shows that there is no such thing as reincarnation. It is merely wishful thinking for guilty sinners. Many of the world’s largest religions teach their adherents that if they don’t " get it right" in this lifetime, they’ll have multiple opportunities in future lives. That people don’t need to trust in Jesus before they die is one of Satan’s greatest lies. See Psa 49:15 footnote.

Evidence: Heb 9:28

Second coming of Jesus : See Heb 10:37 .

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 9 (Chapter Introduction)

Overview

Heb 9:1, The description of the rites and bloody sacrifices of the law; Heb 9:11, which are far inferior to the dignity and perfection of the blood and sacrifice of Christ.

Poole: Hebrews 9 (Chapter Introduction)

CHAPTER 9

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 9 (Chapter Introduction)

(Heb 9:1-5) The Jewish tabernacle and its utensils.

(Heb 9:6-10) Their use and meaning.

(Heb 9:11-22) These fulfilled in Christ.

(Heb 9:23-28) The necessity, superior dignity, and power of his priesthood and sacrifice.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 9 (Chapter Introduction)

The apostle, having declared the Old Testament dispensation antiquated and vanishing away, proceeds to let the Hebrews see the correspondence there was between the Old Testament and the New; and that whatever was excellent in the Old was typical and representative of the New, which therefore must as far excel the Old as the substance does the shadow. The Old Testament was never intended to be rested in, but to prepare for the institutions of the gospel. And here he treats, I. Of the tabernacle, the place of worship (Heb 9:1-5). II. Of the worship and services performed in the tabernacle (Heb 9:6, Heb 9:7). III. He delivers the spiritual sense and the main design of all (Heb 9:8 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 9 (Chapter Introduction)

The Glory Of The Tabernacle (Heb_9:1-5)

The Only Entry To The Presence Of God (Heb_9:6-10)

The Sacrifice Which Opens The Way To God (Heb_9:11-14)

The Only Way In Which Sins Can Be Forgiven (Heb_9:15-22)

The Perfect Purification (Heb_9:23-28)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

Bibliography

Andersen, Ward. "The Believer's Rest (Hebrews 4)." Biblical Viewpoint 24:1 (April 1990):31-38.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letter to the Hebrews. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1963.

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_____. "The Kerygma of Hebrews." Interpretation 23:1 (January 1969):3-19.

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_____. A Commentary on the Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Hebrews 6:4-6 and the Peril of Apostasy." Westminster Theological Journal 35 (1973):137-55.

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 9 (Chapter Introduction)

INTRODUCTION TO HEBREWS 9

The apostle having, in the former chapter, taken notice of the first covenant, in this proceeds to show what belonged to it, that it had service performed under it, and a place in which it was performed, Heb 9:1 and he begins with the latter, which he distinguishes into two parts, and shows what was in each of them; in the first, which was the holy place, were a candlestick, table, and shewbread; in the second, which was the holiest of all, were a golden censer, the ark of the covenant, the golden pot of manna, Aaron's rod, the tables of the covenant, and the cherubim of glory overshadowing the mercy seat, Heb 9:2. And next he speaks of the service performed in these places; in the first, the holy place, the common priests entered every day, doing service, as offering sacrifice, &c. Heb 9:6 and in the second, the holy of holies, only the high priest entered into, and that but once a year, with blood of slain beasts, which he offered for his own sins, and the sins of the people, Heb 9:7 and this being shut up, and entered into but once a year, was an indication from the Holy Ghost, that the way into the holiest of all, which this was then a figure of, was not yet made manifest, while the tabernacle or temple was standing, in which sacrifices were offered, which could not perfect the offerer of them, or remove guilt from his conscience, Heb 9:8 which shows the imperfection of that priesthood, it consisting of meats, drinks, baptisms, and carnal ordinances imposed on the Jewish nation until the times of the Messiah, Heb 9:10 which are now come, and in which there is an accomplishment of all those types and figures; Christ was typified by the high priest; and he is come as such, and the good things, the law was a shadow of, are come by him; who came into the world by the assumption of human nature, a more perfect tabernacle than the type of it was; and now having obtained eternal redemption for his people, he is gone into heaven, the most holy place, not as the high priest, with the blood of slain beasts, but with his own blood, Heb 9:11 the efficacy of which blood is argued from the lesser to the greater, that if the blood of beasts, and water of separation, sanctified and purified externally, then much more must the blood of Christ purge the conscience from sin, that it may serve God, since Christ offered himself to God without spot, through the eternal Spirit, Heb 9:13. The necessity of Christ's shedding his blood, or of his death, is proved from his being the Mediator of the new covenant, which required the redemption of transgressions under the first testament, that called ones might have the promise of the eternal inheritance, Heb 9:15. And this is reasoned from the nature of testaments or wills among men, which make the death of the testator necessary, they being of no force while he lives, only after his death, Heb 9:16. And this is further illustrated by the first testament being dedicated by blood, and everything belonging to it purged by it, the book, the people, the tabernacle, and all the vessels of it; nor is there any remission of sin, whether typical or real, without shedding of blood, Heb 9:18 wherefore, as it was necessary that the patterns and types of heavenly things should be purified in this manner; it must be more so, that the antitypes should be purified with better sacrifices, even with the sacrifice of Christ, Heb 9:23 and accordingly Christ is entered into heaven itself, of which the holy places in the tabernacle were figures, there to present and plead his sacrifice on account of his people, Heb 9:24 not that it was necessary that he should offer up himself again, or often, as the high priest, his type, went every year into the holy place with the blood of others; for then he must have often suffered since the world began, of which there was no need, since his appearing once in the end of the world, to put away sin by the sacrifice of himself, is sufficient, Heb 9:25 for as it is the appointment of God, that men should die but once, and then come to judgment, so it was only necessary that Christ should be offered once to bear the sins of all his people, and then appear a second time without any sin at all upon him, to the salvation of those that look for him, Heb 9:27.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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Héring, Jean. The Epistle to the Hebrews. London: Epworth Press, 1970.

Josephus. Jewish Antiquities . Books I-IV. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1930.

____________ . The Jewish War . Books IV-VII. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1928.

Kittel, Gerhard and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . 10 Vols. Translated and edited by Geoffrey Bromiley. Grand Rapids: Eerdmans, 1964-76.

Kistemaker, Simon. Exposition of the Epistle to the Hebrews . New Testament Commentary. Grand Rapids: Baker, 1984.

Konig, Eduard. "Tabernacle." The Jewish Encyclopedia . Ed. by Isadore Singer. New York: KTAV Publishing House, Inc., n.d.

Lane, William L. Hebrews 1-8 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D. W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

____________ . Hebrews 9-13 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D.W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

Lenski, R.C.H. The Interpretation of the Epistle to the Hebrews and the Epistle of James . Minneapolis: Augsburg Press, 1966.

Liddell, Henry George and Robert Scott. A Greek-English Lexicon . 9th ed. Rev. and augmented by Sir Henry Stuart Jones. Oxford: Clarendon Press, 1940.

Lindars, Barnabas. "The Rhetorical Structure of Hebrews." New Testament Studies Vol. 35 (1989), pp. 382-406.

Louw, Johannes and Eugene A. Nida, eds. Greek-English Lexicon of the New Testament Based on Semantic Domains . 2 Vols. New York: United Bible Societies, 1988.

Martin, Ralph P. New Testament Foundations: A Guide for Christian Students . 2 Vols. Grand Rapids: Eerdmans, 1978.

Metzger, Bruce M. A Textual Commentary on the Greek Testament . New York, London: United Bible Societies, 1971, corrected edition, 1975.

Meyer, F.B. The Way into the Holiest: Expositions of the Epistle to the Hebrews . Fort Washington, PA: Christian Literature Crusade, 1982.

Milligan, R. Epistle to the Hebrews . The New Testament Commentary, Vol. IX. Cincinnati: Standard Pub., n.d.

Moffat, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews . The International Critical Commentary. Edinburgh: T. & T. Clark, 1924. Reprinted 1968.

Montefiore, Hugh. The Epistle to the Hebrews . Peabody, MA: Hendrickson Publishers, 1964. Reprinted 1987.

Morris, Leon, et al. The Expositor's Bible Commentary , Volume 12. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Moule, Charles F. Idiom Book of New Testament Greek . 2nd ed. Cambridge: Cambridge University Press, 1959.

Moulton, James H. and George Milligan. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources . Grand Rapids: Eerdmans, 1930. Reprinted 1980.

Moulton, James H., Wilbert F. Howard and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T. & T. Clark, 1963-79.

Moulton, W.F. and A.S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1897. 5th ed., 1978.

Nairne, A. The Epistle to the Hebrews . Cambridge: Cambridge University Press, 1921.

Paterson, J. H. "Sea." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Rahlfs, Alfred, ed. Septuaginta . 2 vols. in 1. Stuttgart: Deutsche Bibel Stiftung, 1935.

Schiappa, Edward. "Protagoras." Encyclopedia of Rhetoric and Composition: Communication . ed. by Theresa Enos. New York: Garland Pub., 1996.

Silva, Moises. "Perfection and Eschatology in Hebrews." Westminster Theological Journal . Vol. 39 (1976), pp. 60-71.

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Spicq, C. L'Épitre Aux Hebreux . Paris: Librairie Lecoffre, 1952.

Soulen, Richard. Handbook of Biblical Criticism . 2nd ed. Atlanta: John Knox Press, 1976, 1981.

Swetnam, J. "Sacrifice and Revelation in the Epistle to the Hebrews: Observations and Surmises on Hebrew 9, 26." Catholic Biblical Quarterly Vol. 30 (1968), pp. 227-254.

Tenney, Merrill C., ed. The Zondervan Pictorial Encyclopedia of the Bible . 5 Vols. Grand Rapids: Zondervan, 1974-76.

Thayer, Joseph. A Greek-English Lexicon of the New Testament . 4th Edition. Edinburgh: T. & T. Clark, 1901.

Thompson, James. The Letter to the Hebrews . The Living Word Commentary. Edited by Everett Ferguson. Austin, TX: R.B. Sweet Co., 1971.

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Waltke, B.K. "Melchizedek." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Zondervan, 1975-76.

Westcott, B.F. The Epistle to the Hebrews . 2nd Edition. 1892. Reprint, Grand Rapids: Eerdmans. 1994.

Wiseman, D.J. "Weights and Measures." The New Bible Dictionary . 2nd ed. Ed. By J.D. Douglas. Leicester, England: InterVarsity, 1982.

Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament . Rev. ed. Chattanooga, TN: AMG Press, 1993.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV