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.270They 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.274They 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.277It 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)278and 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.285Specifically 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
