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179 lines
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<p id="Chapter9" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 9
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<p id="Heb9_1"><a onclick="return mV('Hbr',9,'1-28');">Hbr 9:1-28</a>. 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.
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<p><b>1. Then verily</b>—<i>Greek,</i> "Accordingly then." Resuming the subject from <a onclick="return mV('Hbr',8,5);">Hbr 8:5</a>. In accordance with the command given to Moses, "the first covenant had," etc.
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<br><br><b>had</b>—not "has," for as a <i>covenant</i> it no longer existed, though its rites were observed till the destruction of Jerusalem.
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<br><br><b>ordinances</b>—of divine right and institution.
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<br><br><b>service</b>—worship.
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<br><br><b>a worldly sanctuary</b>—<i>Greek,</i> "its (literally, '<i>the</i>') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with <i>the heavenly sanctuary.</i> Compare <a onclick="return mV('Hbr',9,11,12);">Hbr 9:11-12</a>, "not of this building," <a onclick="return mV('Hbr',9,24);">Hbr 9:24</a>. Material, outward, perishing (however precious its materials were), and also defective religiously. In <a onclick="return mV('Hbr',9,'2-5');">Hbr 9:2-5</a>, "<i>the worldly sanctuary</i>" is discussed; in <a onclick="return mV('Hbr',9,6);">Hbr 9:6</a>, etc., the "ordinances of worship." The outer tabernacle the Jews believed, signified <i>this world;</i> the Holy of Holies, <i>heaven.</i> JOSEPHUS calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men.
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<p id="Heb9_2"><b>2.</b> Defining "the worldly tabernacle."
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<br><br><b>a tabernacle</b>—"the tabernacle."
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<br><br><b>made</b>—built and furnished.
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<br><br><b>the first</b>—the anterior tabernacle.
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<br><br><b>candlestick...table</b>—typifying <i>light</i> and <i>life</i> (<a onclick="return mV('Exd',25,'31-39');">Exd 25:31-39</a>). The candlestick consisted of a shaft and six branches of gold, seven in all, the bowls made like almonds, with a knop and a flower in one branch. It was carried in Vespasian's triumph, and the figure is to be seen on Titus' arch at Rome. The <i>table</i> of shittim wood, covered with gold, was for the showbread (<a onclick="return mV('Exd',25,'23-30');">Exd 25:23-30</a>).
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<br><br><b>showbread</b>—literally, "the setting forth of the loaves," that is, the loaves set forth: "the show of the bread" [ALFORD]. In the outer holy place: so the Eucharist continues until our entrance into the heavenly Holy of Holies (<a onclick="return mV('1Cr',11,26);">1Cr 11:26</a>).
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<br><br><b>which,</b> etc.—"which (tabernacle) is called the holy place," as distinguished from "the Holy of Holies."
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<p id="Heb9_3"><b>3. And</b>—<i>Greek,</i> "But."
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<br><br><b>after</b>—behind; within.
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<br><br><b>second veil</b>—There were two veils or curtains, one before the Holy of Holies (<i>catapetasma</i>), here alluded to, the other before the tabernacle door (<i>calumma</i>).
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<br><br><b>called</b>—as opposed to "the true."
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<p id="Heb9_4"><b>4. golden censer</b>—The <i>Greek,</i> must not be translated "altar of incense," for <i>it</i> was not in "the holiest" place "after the second veil," but in "the holy place"; but as in <a onclick="return mV('2Ch',26,19);">2Ch 26:19</a>, and <a onclick="return mV('Eze',8,11);">Eze 8:11</a>, "censer": so <i>Vulgate</i> and <i>Syriac.</i> This GOLDEN censer was only used on the day of atonement (other kinds of censers on other days), and is therefore associated with <i>the holiest place,</i> as being taken into it on that anniversary by the high priest. The expression "which had," does not mean that the golden censer was deposited there, for in that case the high priest would have had to go in and bring it out before burning incense in it; but that the golden censer was one of the articles <i>belonging to,</i> and used for, the yearly service in the holiest place. He virtually supposes (without specifying) the existence of the "altar of incense" in the anterior holy place, by mentioning <i>the golden censer</i> filled with incense from it: the incense answers to <i>the prayers of the saints;</i> and the altar though outside the holiest place, is connected with it (<i>standing close by the second veil, directly before the ark of the covenant</i>), even as we find an antitypical altar in heaven. The rending of the veil by Christ has brought the antitypes to the altar, candlestick, and showbread of the anterior holy place into the holiest place, heaven. In <a onclick="return mV('1Ki',6,22);">1Ki 6:22</a>, <i>Hebrew,</i> "<i>the altar</i>" is said to <i>belong to the oracle,</i> or holiest place (compare <a onclick="return mV('Exd',30,6);">Exd 30:6</a>).
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<br><br><b>ark</b>—of shittim wood, that is, acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundation"), three fingers high.
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<br><br><b>pot</b>—"golden," added in the <i>Septuagint,</i> and sanctioned by Paul.
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<br><br><b>manna</b>—an omer, each man's daily portion. In <a onclick="return mV('1Ki',8,9);">1Ki 8:9</a>; <a onclick="return mV('2Ch',5,10);">2Ch 5:10</a>, it is said there was nothing in the ark of Solomon's temple save the two stone tables of the law put in by Moses. But the expression that there was nothing THEN therein save the two tables, leaves the inference to be drawn that formerly there were the other things mentioned by the Rabbis and by Paul here, the pot of manna (the memorial of God's providential care of Israel) and the rod of Aaron, the memorial of the lawful priesthood (<a onclick="return mV('Num',17,3,5,7,10);">Num 17:3, 5, 7, 10</a>). The expressions "before the Lord" (<a onclick="return mV('Exd',16,32);">Exd 16:32</a>), and "before the testimony" (<a onclick="return mV('Num',17,10);">Num 17:10</a>) thus mean, "IN the ark." "In," however, may be used here (as the corresponding <i>Hebrew</i> word) as to things <i>attached to</i> the ark as appendages, as the book of the law was put "<i>in</i> the <i>side</i> of the ark," and so the golden jewels offered by the Philistines (<a onclick="return mV('1Sa',6,8);">1Sa 6:8</a>).
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<br><br><b>tables of the covenant</b>— (<a onclick="return mV('Deu',9,9);">Deu 9:9</a>; <a onclick="return mV('Deu',10,9);">10:2</a>).
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<p id="Heb9_5"><b>5. over it</b>—over "the ark of the covenant."
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<br><br><b>cherubim</b>—representing the ruling powers by which God acts in the moral and natural world. (See on JFB for <a href="./Comm/jfb/Eze/Eze001.html#Eze1_6">Eze 1:6</a>; JFB for <a href="./Comm/jfb/Eze/Eze010.html#Eze10_1">Eze 10:1</a>). Hence sometimes they answer to the ministering angels; but mostly to the elect redeemed, by whom God shall hereafter rule the world and set forth His manifold wisdom: redeemed humanity, combining in, and with itself, the highest forms of subordinate creaturely life; not angels. They stand on the mercy seat, and <i>on that ground</i> become the habitation of God, from which His glory is to shine upon the world. They expressly say, <a onclick="return mV('Rev',5,'8-10');">Rev 5:8-10</a>, "Thou hast <i>redeemed us.</i>" They are there <i>distinguished from the angels,</i> and associated with the elders. They were of one piece with the mercy seat, even as the Church is one with Christ: their sole standing is on the blood-sprinkled mercy seat; they gaze down at it as the redeemed shall for ever; they are "the habitation of God through the Spirit."
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<br><br><b>of glory</b>—The cherubim were <i>bearers</i> of the divine <i>glory,</i> whence, perhaps, they derive their name. The Shekinah, or cloud of <i>glory,</i> in which Jehovah appeared between the cherubim over the mercy seat, the lid of the ark, is doubtless the reference. THOLUCK thinks the twelve loaves of the showbread represent the twelve tribes of the nation, <i>presented as a community</i> before God consecrated to Him (just as in the Lord's Supper believers, the spiritual Israel, all partaking of the one bread, and becoming one bread and one body, present themselves before the Lord as consecrated to Him, <a onclick="return mV('1Cr',10,16,17);">1Cr 10:16-17</a>,); the oil and light, the pure knowledge of the Lord, in which the covenant people are to shine (the <i>seven</i> (lights), implying perfection); the ark of the covenant, the symbol of God's kingdom in the old covenant, and representing God dwelling among His own; the ten commandments in the ark, the law as the basis of union between God and man; the mercy seat covering the law and sprinkled with the blood of atonement for the collective sin of the people, God's mercy [in Christ] stronger than the law; the cherubim, the personified [redeemed] creation, looking down on the mercy seat, where God's mercy, and God's law, are set forth as the basis of creation.
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<br><br><b>mercy seat</b>—<i>Greek,</i> "the propitiatory": the golden cover of the ark, on which was sprinkled the blood of the propitiatory sacrifice on the day of atonement; the footstool of Jehovah, the meeting place of Him and His people.
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<br><br><b>we cannot</b>—conveniently: besides what met the eye in the sanctuary, there were spiritual realities symbolized which it would take too long to discuss in detail, our chief subject at present being the <i>priesthood</i> and the <i>sacrifices.</i> "Which" refers not merely to the cherubim, but to <i>all</i> the contents of the sanctuary enumerated in <a onclick="return mV('Hbr',9,'2-5');">Hbr 9:2-5</a>.
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<p id="Heb9_6"><b>6.</b> The use made of the sanctuary so furnished by the high priest on the anniversary of atonement.
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<br><br><b>ordained</b>—arranged.
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<br><br><b>always</b>—twice at the least every day, for the morning and evening care of the lamps, and offering of incense (<a onclick="return mV('Exd',30,7,8);">Exd 30:7-8</a>).
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<br><br><b>went</b>—<i>Greek,</i> "enter": present tense.
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<p id="Heb9_7"><b>7. once every year</b>—the tenth day of the seventh month. He entered within the veil <i>on that day</i> twice at least. Thus "once" means here <i>on the one occasion only.</i> The two, or possibly more, entrances on that one day were regarded as parts of the one whole.
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<br><br><b>not without blood</b>— (<a onclick="return mV('Hbr',8,3);">Hbr 8:3</a>).
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<br><br><b>offered</b>—<i>Greek,</i> "offers."
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<br><br><b>errors</b>—<i>Greek,</i> "ignorances": "inadvertent errors." They might have known, as the law was clearly promulged, and they were bound to study it; so that their <i>ignorance</i> was culpable (compare <a onclick="return mV('Act',3,17);">Act 3:17</a>; <a onclick="return mV('Eph',4,18);">Eph 4:18</a>; <a onclick="return mV('1Pe',1,14);">1Pe 1:14</a>). Though one's ignorance may mitigate one's punishment (<a onclick="return mV('Luk',12,48);">Luk 12:48</a>), it does not wholly exempt from punishment.
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<p id="Heb9_8"><b>8. The Holy Ghost</b>—Moses himself did not comprehend the typical meaning (<a onclick="return mV('1Pe',1,11,12);">1Pe 1:11-12</a>).
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<br><br><b>signifying</b>—by the typical exclusion of all from the holiest, save the high priest once a year.
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<br><br><b>the holiest of all</b>—heaven, the antitype.
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<br><br><b>the first tabernacle</b>—the anterior tabernacle, representative of the whole Levitical system. <i>While it</i> (the first tabernacle, and that which represents the Levitical system) <i>as yet</i> "<i>has a standing</i>" (so the <i>Greek,</i> that is, "has continuance": "lasts"), <i>the way to heaven</i> (the antitypical "holiest place") <i>is not yet made manifest</i> (compare <a onclick="return mV('Hbr',10,19,20);">Hbr 10:19-20</a>). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. Redemption, by Christ, has opened the Holy of Holies (access to heaven by <i>faith</i> now, <a href= "#" onclick="return mV('Hbr',4,16);">Hbr 4:16</a>; <a href= "#" onclick="return mV('Hbr',7,19,25);">7:19, 25</a>; <a href= "#" onclick="return mV('Hbr',10,19,22);">10:19, 22</a>; by <i>sight</i> hereafter, <a onclick="return mV('Isa',33,24);">Isa 33:24</a>; <a onclick="return mV('Rev',11,19);">Rev 11:19</a>; <a onclick="return mV('Rev',21,2,3);">21:2-3</a>) to all mankind. The <i>Greek</i> for "not yet" (<i>me po</i>) refers to the mind of the Spirit: the Spirit intimating that men should <i>not think</i> the way was yet opened [TITTMANN]. The <i>Greek</i> negative, "<i>ou po,</i>" would deny the <i>fact</i> objectively; "<i>me po</i>" denies the thing subjectively.
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<p id="Heb9_9"><b>9. Which</b>—"The which," namely, anterior tabernacle: "<i>as being that which was</i>" [ALFORD].
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<br><br><b>figure</b>—<i>Greek,</i> "parable": <i>a parabolic setting forth of the character of the Old Testament.</i>
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<br><br><b>for</b>—"<i>in reference to the existing time.</i>" <i>The time of the temple-worship</i> really belonged to the Old Testament, but <i>continued still in Paul's time and that of his Hebrew readers.</i> "The time of reformation" (<a onclick="return mV('Hbr',9,10);">Hbr 9:10</a>) stands in contrast to this, "the existing time"; though, in reality, "the time of reformation," the New Testament time, was now <i>present</i> and existing. So "the age <i>to come,</i>" is the phrase applied to the Gospel, because it was <i>present only to believers,</i> and its fulness even to them is still <i>to come.</i> Compare <a onclick="return mV('Hbr',9,11);">Hbr 9:11</a>, "good things to come."
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<br><br><b>in which</b>—<i>tabernacle,</i> not <i>time,</i> according to the reading of the oldest manuscripts. Or translate, "according to which" <i>parabolic representation,</i> or <i>figure.</i>
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<br><br><b>were</b>—<i>Greek,</i> "are."
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<br><br><b>gifts</b>—unbloody oblations.
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<br><br><b>could not</b>—<i>Greek,</i> "cannot": are not able.
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<br><br><b>him that did the service</b>—any worshipper. The <i>Greek</i> is "<i>latreuein,</i>" <i>serve</i> God, which is all men's duty; not "<i>leitourgein,</i>" to serve in a <i>ministerial office.</i>
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<br><br><b>make...perfect</b>—perfectly remove the sense of guilt, and sanctify inwardly through love.
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<br><br><b>as pertaining to the conscience</b>—"in respect to the (moral-religious) consciousness." They can only reach as far as the outward flesh (compare "<i>carnal</i> ordinances," <a onclick="return mV('Hbr',9,10,13,14);">Hbr 9:10, 13-14</a>).
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<p id="Heb9_10"><b>10. <i>Which</i></b>—sacrifices.
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<br><br><b><i>stood</i></b>—consisted in [ALFORD]; or, "have attached to them" only things which appertain to the use of foods, etc. The rites of meats, etc., go <i>side by side</i> with the sacrifices [THOLUCK and WAHL]; compare <a onclick="return mV('Col',2,16);">Col 2:16</a>.
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<br><br><b>drinks</b>— (<a onclick="return mV('Lev',10,9);">Lev 10:9</a>; <a onclick="return mV('Lev',11,4);">11:4</a>). Usage subsequently to the law added many observances as to meats and drinks.
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<br><br><b>washings</b>— (<a onclick="return mV('Exd',29,4);">Exd 29:4</a>).
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<br><br><b>and carnal ordinances</b>—One oldest manuscript, <i>Syriac</i> and <i>Coptic,</i> omit "and." "Carnal ordinances" stand in apposition to "sacrifices" (<a onclick="return mV('Hbr',9,9);">Hbr 9:9</a>). <i>Carnal</i> (outward, affecting only the <i>flesh</i>) is opposed to <i>spiritual.</i> Contrast "flesh" with "conscience" (<a onclick="return mV('Hbr',9,13,14);">Hbr 9:13-14</a>).
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<br><br><b>imposed</b>—as a burden (<a onclick="return mV('Act',15,10,28);">Act 15:10, 28</a>) continually pressing heavy.
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<br><br><b>until the time of reformation</b>—<i>Greek,</i> "the <i>season</i> of <i>rectification,</i>" when the reality should supersede the type (<a onclick="return mV('Hbr',8,'8-12');">Hbr 8:8-12</a>). Compare "better," <a onclick="return mV('Hbr',9,23);">Hbr 9:23</a>.
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<p id="Heb9_11"><b>11. But</b>—in contrast to "<i>could not</i> make... perfect" (<a onclick="return mV('Hbr',9,9);">Hbr 9:9</a>).
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<br><br><b>Christ</b>—The Messiah, of whom all the prophets foretold; not "Jesus" here. From whom the "reformation" (<a onclick="return mV('Hbr',9,10);">Hbr 9:10</a>), or <i>rectification,</i> emanates, which frees from the yoke of carnal ordinances, and which is being realized gradually now, and shall be perfectly in the consummation of "the age (world) to come." "Christ... High Priest," exactly answers to <a onclick="return mV('Lev',4,5);">Lev 4:5</a>, "the priest that is anointed."
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<br><br><b>being come an,</b> etc.—rather, "having come forward (compare <a onclick="return mV('Hbr',10,7);">Hbr 10:7</a>, a different <i>Greek</i> word, picturesquely presenting Him before us) <i>as</i> High Priest." The Levitical priests must therefore retire. Just as on the day of atonement, no work was done, no sacrifice was offered, or priest was allowed to be in the tabernacle while the high priest went into the holiest place to make atonement (<a onclick="return mV('Lev',16,17,29);">Lev 16:17, 29</a>). So not our righteousness, nor any other priest's sacrifice, but Christ alone atones; and as the high priest before offering incense had on common garments of a priest, but after it wore his holy garments of "glory and beauty" (<a onclick="return mV('Exd',28,2,40);">Exd 28:2, 40</a>) in entering the holiest, so Christ entered the heavenly holiest in His glorified body.
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<br><br><b>good things to come</b>—<i>Greek,</i> "<i>the</i> good things to come," <a onclick="return mV('Hbr',10,1);">Hbr 10:1</a>; "better promises," (<a onclick="return mV('Hbr',8,6);">Hbr 8:6</a>; the "eternal inheritance," <a onclick="return mV('Hbr',9,15);">Hbr 9:15</a>; <a onclick="return mV('1Pe',1,4);">1Pe 1:4</a>; the "things hoped for," <a onclick="return mV('Hbr',11,1);">Hbr 11:1</a>).
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<br><br><b>by a...tabernacle</b>—joined with "He entered." Translate, "<i>Through the...tabernacle</i>" (of which we know) [ALFORD]. As the Jewish high priest passed <i>through</i> the anterior tabernacle into the holiest place, so Christ passed through <i>heaven</i> into the inner abode of the unseen and unapproachable God. Thus, "the tabernacle" here is the <i>heavens through</i> which He passed (see on JFB for <a href="./Comm/jfb/Hbr/Hbr004.html#Heb4_14">Heb 4:14</a>). But "the tabernacle" is also <i>the glorified body of Christ</i> (see on JFB for <a href="./Comm/jfb/Hbr/Hbr008.html#Heb8_2">Heb 8:2</a>), "not of this building" (not of the mere natural "<i>creation,</i> but of the spiritual and heavenly, <i>the new creation</i>"), the Head of the mystical body, the Church. <i>Through</i> this glorified body He passes into the heavenly holiest place (<a onclick="return mV('Hbr',9,24);">Hbr 9:24</a>), the immaterial, unapproachable presence of God, where He intercedes for us. <i>His glorified body,</i> as the meeting place of God and all Christ's redeemed, and the angels, answers to <i>the heavens</i> through which He passed, and passes. His <i>body</i> is opposed to the <i>tabernacle,</i> as His blood to the blood of goats, etc.
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<br><br><b>greater</b>—as contrasted with the small dimensions of the earthly anterior tabernacle.
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<br><br><b>more perfect</b>—effective in giving pardon, peace, sanctification, and access to closest communion with God (compare <a onclick="return mV('Hbr',9,9);">Hbr 9:9</a>; <a onclick="return mV('Hbr',10,1);">Hbr 10:1</a>).
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<br><br><b>not made with hands</b>—but by the Lord Himself (<a onclick="return mV('Hbr',8,2);">Hbr 8:2</a>).
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<p id="Heb9_12"><b>12. Neither</b>—"Nor yet."
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<br><br><b>by</b>—"through"; as the means of His approach.
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<br><br><b>goats...calves</b>—not a bullock, such as the Levitical high priest offered for himself, and a goat for the people, on the day of atonement (<a onclick="return mV('Lev',16,6,15);">Lev 16:6, 15</a>), <i>year by year,</i> whence the plural is used, <i>goats...calves.</i> Besides the goat offered for the people the blood of which was sprinkled before the mercy seat, the high priest led forth a second goat, namely, the scapegoat; over it he confessed the people's sins, putting them on the head of the goat, which was sent as the sin-bearer into the wilderness out of sight, implying that the atonement effected by the goat sin offering (of which the ceremony of the scapegoat is a part, and not distinct from the sin offering) consisted in the transfer of the people's sins on the goat, and their consequent removal out of sight. The translation of sins on the victim usual in other expiatory sacrifices being omitted in the case of the slain goat, but employed in the case of the goat sent away, proved the two goats were regarded as one offering [ARCHBISHOP MAGEE]. Christ's death is symbolized by the slain goat; His resurrection to life by the living goat sent away. Modern Jews substitute in some places a <i>cock</i> for the goat as an expiation, the sins of the offerers being transferred to the entrails, and exposed on the housetop for the birds to carry out of sight, as the scapegoat did; the <i>Hebrew</i> for "man" and "cock" being similar, <i>gebher</i> [BUXTORF].
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<br><br><b>by</b>—"through," as the means of His entrance; the key unlocking the heavenly Holy of Holies to Him. The <i>Greek</i> is forcible, "through THE blood of His own" (compare <a onclick="return mV('Hbr',9,23);">Hbr 9:23</a>).
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<br><br><b>once</b>—"once for all."
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<br><br><b>having obtained</b>—having <i>thereby</i> obtained; literally, "found for Himself," as a thing of insuperable difficulty to all save Divine Omnipotence, self-devoting zeal, and love, to find. The access of Christ to the Father was arduous (<a onclick="return mV('Hbr',5,7);">Hbr 5:7</a>). None before had trodden the path.
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<br><br><b>eternal</b>—The entrance of our Redeemer, <i>once for all,</i> into the heavenly holiest place, secures <i>eternal</i> redemption to us; whereas the Jewish high priest's entrance was repeated year by year, and the effect temporary and partial, "On redemption," compare <a onclick="return mV('Mat',20,28);">Mat 20:28</a>; <a onclick="return mV('Eph',1,7);">Eph 1:7</a>; <a onclick="return mV('Col',1,14);">Col 1:14</a>; <a onclick="return mV('1Ti',2,5);">1Ti 2:5</a>; <a onclick="return mV('Tts',2,14);">Tts 2:14</a>; <a onclick="return mV('1Pe',1,19);">1Pe 1:19</a>.
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<p id="Heb9_13"><a onclick="return mV('Hbr',9,'13-28');">Hbr 9:13-28</a>. PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN <a onclick="return mV('Hbr',9,12);">Hbr 9:12</a>.
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<p> For His blood, offered by Himself, purifies not only outwardly, as the Levitical sacrifices on the day of atonement, but inwardly unto the service of the living God (<a onclick="return mV('Hbr',9,13,14);">Hbr 9:13-14</a>). His death is the inaugurating act of the new covenant, and of the heavenly sanctuary (<a onclick="return mV('Hbr',9,'15-23');">Hbr 9:15-23</a>). His entrance into the true Holy of Holies is the consummation of His once-for-all-offered sacrifice of atonement (<a onclick="return mV('Hbr',9,24,26);">Hbr 9:24, 26</a>); henceforth, His reappearance alone remains to complete our redemption (<a onclick="return mV('Hbr',9,27,28);">Hbr 9:27-28</a>).
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<p><b>13. if</b>—as we know is the case; so the <i>Greek</i> indicative means. Argument from the less to the greater. If the blood of mere brutes could purify in any, however small a degree, how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ, in whom dwelt all the fulness of the Godhead?
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<br><br><b>ashes of an heifer</b>— (<a onclick="return mV('Num',19,'16-18');">Num 19:16-18</a>). The type is full of comfort for us. The water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred <i>by contact with the dead.</i> As she was slain without the camp, so Christ (compare <a onclick="return mV('Hbr',13,11);">Hbr 13:11</a>; <a onclick="return mV('Num',19,3,4);">Num 19:3-4</a>). The ashes were laid by for constant use; so the continually cleansing effects of Christ's blood, once for all shed. In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works, and need therefore continual application to the antitypical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living communion with God in the heavenly holy place.
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<br><br><b>the unclean</b>—<i>Greek,</i> "those defiled" on any particular occasion.
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<br><br><b>purifying</b>—<i>Greek,</i> "purity."
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<br><br><b>the flesh</b>—Their effect in themselves extended no further. The law had a carnal and a spiritual aspect; <i>carnal,</i> as an instrument of the Hebrew polity, God, their King, accepting, in minor offenses, expiatory victims instead of the sinner, otherwise doomed to death; spiritual, as <i>the shadow of good things to come</i> (<a onclick="return mV('Hbr',10,1);">Hbr 10:1</a>). The spiritual Israelite derived, in partaking of these legal rights, spiritual blessings not flowing from them, but from the great antitype. Ceremonial sacrifices released from <i>temporal penalties</i> and <i>ceremonial disqualifications;</i> Christ's sacrifice releases from <i>everlasting penalties</i> (<a onclick="return mV('Hbr',9,12);">Hbr 9:12</a>), and <i>moral impurities on the conscience</i> disqualifying from access to God (<a onclick="return mV('Hbr',9,14);">Hbr 9:14</a>). The purification of the flesh (the mere outward man) was by "sprinkling"; the <i>washing</i> followed by inseparable connection (<a onclick="return mV('Num',19,19);">Num 19:19</a>). So <i>justification</i> is followed by <i>renewing.</i>
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<p id="Heb9_14"><b>14. offered himself</b>—The voluntary nature of the offering gives it especial efficacy. He "through the eternal Spirit," that is, His divine Spirit (<a onclick="return mV('Rom',1,4);">Rom 1:4</a>, in contrast to His "flesh," <a onclick="return mV('Hbr',9,3);">Hbr 9:3</a>; <i>His Godhead,</i> <a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>; <a onclick="return mV('1Pe',3,18);">1Pe 3:18</a>), "His inner personality" [ALFORD], which gave a free consent to the act, offered Himself. The animals offered had no <i>spirit</i> or will to consent in the act of sacrifice; they were offered <i>according to the law;</i> they had a life neither enduring, nor of any intrinsic efficacy. But He from eternity, with <i>His divine and everlasting Spirit,</i> concurred with the Father's will of redemption by Him. His offering began on the altar of the cross, and was completed in His entering the holiest place with His blood. The <i>eternity</i> and infinitude of His divine Spirit (compare <a onclick="return mV('Hbr',7,16);">Hbr 7:16</a>) gives <i>eternal</i> ("<i>eternal</i> redemption," <a onclick="return mV('Hbr',9,12);">Hbr 9:12</a>, also compare <a href= "#" onclick="return mV('Hbr',9,15);">Hbr 9:15</a>) and infinite merit to His offering, so that not even the infinite justice of God has any exception to take against it. It was "through His most burning love, flowing from His eternal Spirit," that He offered Himself [OECOLAMPADIUS].
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<br><br><b>without spot</b>—The animal victims had to be without <i>outward</i> blemish; Christ on the cross was a victim <i>inwardly</i> and <i>essentially</i> stainless (<a onclick="return mV('1Pe',1,19);">1Pe 1:19</a>).
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<br><br><b>purge</b>—purify from fear, guilt, alienation from Him, and selfishness, the source of <i>dead works</i> (<a onclick="return mV('Hbr',9,22,23);">Hbr 9:22-23</a>).
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<br><br><b>your</b>—The oldest manuscripts read "our." The <i>Vulgate,</i> however, supports <i>English Version</i> reading.
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<br><br><b>conscience</b>—moral religious <i>consciousness.</i>
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<br><br><b>dead works</b>—All works done in the natural state, which is a state of sin, are <i>dead;</i> for they come not from living faith in, and love to, "the <i>living</i> God" (<a onclick="return mV('Hbr',11,6);">Hbr 11:6</a>). As contact with a dead body defiled ceremonially (compare the allusion, "ashes of an heifer," <a onclick="return mV('Hbr',9,13);">Hbr 9:13</a>), so dead works defile the inner consciousness spiritually.
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<br><br><b>to serve</b>—<i>so as to serve.</i> The ceremonially unclean could not <i>serve God</i> in the outward communion of His people; so the unrenewed cannot serve God in spiritual communion. Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult (compare <a onclick="return mV('Mal',1,8);">Mal 1:8</a>); much more for a man not justified by Christ's blood to offer dead works. But those purified by Christ's blood in <i>living</i> faith do serve (<a onclick="return mV('Rom',12,1);">Rom 12:1</a>), and shall more fully serve God (<a onclick="return mV('Rev',22,3);">Rev 22:3</a>).
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<br><br><b>living God</b>—therefore requiring living spiritual service (<a onclick="return mV('Jhn',4,24);">Jhn 4:24</a>).
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<p id="Heb9_15"><b>15. for this cause</b>—Because of the all-cleansing power of His blood, this fits Him to be Mediator (<a onclick="return mV('Hbr',8,6);">Hbr 8:6</a>, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called.
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<br><br><b>by means of death</b>—rather, as <i>Greek,</i> "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (<i>fulfilment of the</i>) promise" (so <a onclick="return mV('Luk',24,49);">Luk 24:49</a> uses "promise"; <a onclick="return mV('Hbr',6,15);">Hbr 6:15</a>; <a href= "#" onclick="return mV('Act',1,4);">Act 1:4</a>); that moment divides the Old from the New Testament. The "called" are the elect "heirs," "partakers of the heavenly calling" (<a onclick="return mV('Hbr',3,1);">Hbr 3:1</a>).
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<br><br><b>redemption of...transgressions...under...first testament</b>—the transgressions of <i>all men</i> from Adam to Christ, first against the primitive revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus includes the whole period from Adam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of <i>the covenant made with</i> (or <i>the first testament</i> given to) <i>mankind by sacrifice,</i> down from the fall to redemption. Before the <i>inheritance by the New Testament</i> (for here the idea of the "INHERITANCE," following as the result of Christ's "death," being introduced, requires the <i>Greek</i> to be translated "testament," as it was before <i>covenant</i>) could come in, there must be <i>redemption</i> of (that is, deliverance from the penalties incurred by) the <i>transgressions</i> committed <i>under the first testament,</i> for the propitiatory sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant relation with us so long as past sins were unexpiated; <a onclick="return mV('Rom',3,24,25);">Rom 3:24-25</a>, "a propitiation...His righteousness for the remission of sins that are past."
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<br><br><b>might</b>—<i>Greek,</i> "<i>may</i> receive," which previously they could not (<a onclick="return mV('Hbr',11,39,40);">Hbr 11:39-40</a>).
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<br><br><b>the promise</b>—to Abraham.
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<p id="Heb9_16"><b>16.</b> A general axiomatic truth; it is "<i>a</i> testament"; not <i>the testament.</i> The testator must die before his <i>testament</i> takes effect (<a onclick="return mV('Hbr',9,17);">Hbr 9:17</a>). This is a common meaning of the <i>Greek</i> noun <i>diathece.</i> So in <a onclick="return mV('Luk',22,29);">Luk 22:29</a>, "I appoint (by testamentary disposition; the cognate <i>Greek</i> verb <i>diatithemai</i>) unto you a kingdom, as my Father hath appointed unto me." The need of death before the testamentary appointment takes effect, holds good in Christ's relation as MAN to us; Of course not in <i>God's</i> relation to Christ.
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<br><br><b>be</b>—literally, be borne": "be involved in the case"; <i>be inferred;</i> or else, "be brought forward in court," so as to give effect to the will. This sense (<i>testament</i>) of the <i>Greek</i> "<i>diathece</i>" here does not exclude its other secondary senses in the other passages of the New Testament: (1) a <i>covenant</i> between <i>two</i> parties; (2) an arrangement, or disposition, made by <i>God alone</i> in relation to us. Thus, <a onclick="return mV('Mat',26,28);">Mat 26:28</a> may be translated, "Blood of the <i>covenant</i>"; for a <i>testament</i> does not require <i>blood</i> shedding. Compare <a onclick="return mV('Exd',24,8);">Exd 24:8</a> (<i>covenant</i>), which Christ quotes, though it is probable He <i>included</i> in a sense "testament" also under the <i>Greek</i> word <i>diathece</i> (comprehending <i>both</i> meanings, "covenant" and "testament"), as this designation strictly and properly applies to the new dispensation, and is rightly applicable to the old also, not in itself, but when viewed as typifying the new, which is properly a <i>testament.</i> Moses (<a onclick="return mV('Exd',24,8);">Exd 24:8</a>) speaks of the same thing as [Christ and] Paul. Moses, by the term "covenant," does not mean aught save one concerning giving the heavenly <i>inheritance</i> typified by Canaan after the death of the <i>Testator,</i> which he represented by the sprinkling of blood. And Paul, by the term "testament," does not mean aught save one having <i>conditions</i> attached to it, one which is at the same time a <i>covenant</i> [POLI, <i>Synopsis</i>]; the conditions are fulfilled by Christ, not by us, except that we must <i>believe,</i> but even this God works in His people. THOLUCK explains, as elsewhere, "<i>covenant</i>...covenant...mediating victim"; the <i>masculine</i> is used of the victim personified, and regarded as mediator of the covenant; especially as in the new covenant a MAN (Christ) took the place of the victim. The covenanting parties used to pass between the divided parts of the sacrificed animals; but, without reference to this rite, the need of a <i>sacrifice</i> for establishing a covenant sufficiently explains this verse. Others, also, explaining the <i>Greek</i> as "covenant," consider that the death of the sacrificial victim represented in all covenants the death of both parties as <i>unalterably bound to the covenant.</i> So in the redemption-covenant, the death of Jesus symbolized the death of God (?) in the person of the mediating victim, and the death of man in the same. But the expression is not "there must be the death of <i>both parties</i> making the covenant," but <i>singular,</i> "of <i>Him</i> who <i>made</i> (aorist, past time; not 'of Him <i>making</i>') the testament." Also, it is "death," not "sacrifice" or "slaying." Plainly, the death is supposed to be <i>past</i> (aorist, "made"); and the fact of the death is <i>brought</i> (<i>Greek</i>) before court to give effect to the will. These requisites of a will, or testament, concur here: (1) a testator; (2) heirs; (3) goods; (4) the death of the testator; (5) the fact of the death <i>brought forward</i> in court. In <a onclick="return mV('Mat',26,28);">Mat 26:28</a> two other requisites appear: <i>witnesses,</i> the disciples; and <i>a seal,</i> the sacrament of the Lord's Supper, the sign of His <i>blood</i> wherewith the testament is primarily sealed. It is true the <i>heir</i> is ordinarily the <i>successor</i> of him who dies and so ceases to have the possession. But in this case Christ comes to life again, and is Himself (including all that He hath), in the power of His now endless life, His people's inheritance; in <i>His</i> being Heir (<a onclick="return mV('Hbr',1,2);">Hbr 1:2</a>), <i>they</i> are heirs.
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<p id="Heb9_17"><b>17. after</b>—literally, "over," as we say "<i>upon</i> the death of the testators"; not as THOLUCK, "on the condition that slain sacrifices be there," which the <i>Greek</i> hardly sanctions.
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<br><br><b>otherwise</b>—"seeing that it is never availing" [ALFORD]. BENGEL and LACHMANN read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?"
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<p id="Heb9_18"><b>18. Whereupon</b>—rather, "Whence."
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<br><br><b>dedicated</b>—"inaugurated." The Old Testament strictly and formally began on that day of inauguration. "Where the <i>disposition,</i> or <i>arrangement,</i> is ratified by the blood of another, namely, of animals, which cannot make a <i>covenant,</i> much less make a <i>testament,</i> it is not strictly a <i>testament,</i> where it is ratified by the death of him that makes the arrangement, it is strictly, <i>Greek</i> '<i>diathece,</i>' <i>Hebrew</i> '<i>berith,</i>' taken in a wider sense, a <i>testament</i>" [BENGEL]; thus, in <a onclick="return mV('Hbr',9,18);">Hbr 9:18</a>, referring to the old dispensation, we may translate, "the first (<i>covenant</i>)": or better, retain "the first (<i>testament</i>)," not that the old dispensation, <i>regarded by itself,</i> is a <i>testament,</i> but it is so when regarded as the <i>typical representative of the new,</i> which is strictly a <i>Testament.</i>
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<p id="Heb9_19"><b>19. For</b>—confirming the general truth, <a onclick="return mV('Hbr',9,16);">Hbr 9:16</a>.
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<br><br><b>spoken...according to the law</b>—strictly adhering to every direction of "the law of commandments contained in ordinances" (<a onclick="return mV('Eph',2,15);">Eph 2:15</a>). Compare <a onclick="return mV('Exd',24,3);">Exd 24:3</a>, "Moses told the people <i>all the words of the Lord, and all the judgments;</i> and <i>all the people</i> answered with one voice," etc.
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<br><br><b>the blood of calves</b>—<i>Greek,</i> "the calves," namely, those sacrificed by the "young men" whom he sent to do so (<a onclick="return mV('Exd',24,5);">Exd 24:5</a>). The "peace offerings" there mentioned were "of <i>oxen</i>" (<i>Septuagint,</i> "little calves"), and the "burnt offerings" were probably (though this is not specified), as on the day of atonement, <i>goats.</i> The law in Exodus sanctioned formally many sacrificial practices in use by tradition, from the primitive revelation long before.
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<br><br><b>with water</b>—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.
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<br><br><b>scarlet wool, and hyssop</b>—ordinarily used for purification. <i>Scarlet</i> or <i>crimson,</i> resembling blood: it was thought to be a peculiarly deep, fast dye, whence it typified sin (see on JFB for <a href="./Comm/jfb/Isa/Isa001.html#Isa1_18">Isa 1:18</a>). So Jesus wore a scarlet robe, the emblem of the deep-dyed sins He bore <i>on</i> Him, though He had none <i>in</i> 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 (<a onclick="return mV('Isa',1,18);">Isa 1:18</a>). The <i>Hyssopus officinalis</i> 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.
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<br><br><b>sprinkled...the book</b>—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 <a onclick="return mV('Exd',24,7);">Exd 24:7</a>), he both sprinkled all the people, and (<a onclick="return mV('Hbr',9,21);">Hbr 9:21</a>) moreover sprinkled the tabernacle." But the <i>Greek</i> supports <i>English Version.</i> Paul, by inspiration, supplies the particular specified here, not in <a onclick="return mV('Exd',24,7);">Exd 24:7</a>. The sprinkling of the <i>roll</i> (so the <i>Greek</i> for "book") of the covenant, or testament, as well as of the people, implies that neither can <i>the law</i> be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ (<a onclick="return mV('1Pe',1,2);">1Pe 1:2</a>). Compare <a href= "#" onclick="return mV('Hbr',9,23);">Hbr 9:23</a>, which shows that there is something antitypical to the Bible in heaven itself (compare <a onclick="return mV('Rev',20,12);">Rev 20:12</a>). The <i>Greek,</i> "itself," distinguishes <i>the book itself</i> from the "precepts" in it which he "spake."
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<p id="Heb9_20"><b>20.</b> <a onclick="return mV('Exd',24,8);">Exd 24:8</a>, "<i>Behold</i> the blood of the covenant, which <i>the Lord</i> 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 <a onclick="return mV('Luk',22,20);">Luk 22:20</a>, "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 <i>Paul's</i> companion, which accounts for the correspondence, as here too "is" has to be supplied.
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<br><br><b>testament</b>—(See on JFB for <a href="./Comm/jfb/Hbr/Hbr009.html#Heb9_16">Heb 9:16</a>, <a href="./Comm/jfb/Hbr/Hbr009.html#Heb9_17">Heb 9:17</a>). The <i>Greek</i> "<i>diathece</i>" means both "testament" and "covenant": the term "covenant" better suits the old dispensation, though the idea <i>testament</i> 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 <i>blood,</i> 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.
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<br><br><b>enjoined unto you</b>—<i>commissioned</i> me to ratify <i>in relation to you.</i> In the old dispensation the condition to be fulfilled on the people's part is implied in the words, <a onclick="return mV('Exd',24,8);">Exd 24:8</a>, "(Lord made with you) <i>concerning all these words.</i>" 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 <a onclick="return mV('Hbr',8,8,10,12);">Hbr 8:8, 10, 12</a>, 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.
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<p id="Heb9_21"><b>21.</b> <i>Greek,</i> "<i>And,</i> moreover, <i>in like manner.</i>" The <i>sprinkling of the tabernacle with blood</i> is added by inspiration here to the account in <a onclick="return mV('Exd',30,'25-30');">Exd 30:25-30</a>; <a onclick="return mV('Exd',40,9,10);">40:9, 10</a>, which mentions only Moses' anointing the tabernacle and its vessels. In <a onclick="return mV('Lev',8,10,15,30);">Lev 8:10, 15, 30</a>, 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: <a onclick="return mV('Lev',16,16,20,33);">Lev 16:16, 20, 33</a>, virtually sanctions this inference. The tabernacle and its contents needed purification (<a onclick="return mV('2Ch',29,21);">2Ch 29:21</a>).
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<p id="Heb9_22"><b>22. almost</b>—to be joined with "all things," namely <i>almost all things</i> under the old dispensation. The exceptions to <i>all things being purified by blood</i> are, <a onclick="return mV('Exd',19,10);">Exd 19:10</a>; <a onclick="return mV('Lev',15,5);">Lev 15:5</a>, etc. <a onclick="return mV('Lev',16,26,28);">16:26, 28</a>; <a onclick="return mV('Lev',22,6);">22:6</a>; <a onclick="return mV('Num',31,'22-24');">Num 31:22-24</a>.
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<br><br><b>without</b>—<i>Greek,</i> "apart from."
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<br><br><b>shedding of blood</b>—<i>shed</i> in the slaughter of the victim, and poured out at the altar subsequently. The <i>pouring out of the blood on the altar</i> is the main part of the sacrifice (<a onclick="return mV('Lev',17,11);">Lev 17:11</a>), and it could not have place apart from the previous <i>shedding of</i> the blood in the slaying. Paul has, perhaps, in mind here, <a onclick="return mV('Luk',22,20);">Luk 22:20</a>, "This cup is the new testament in my blood, which is shed for you."
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<br><br><b>is</b>—<i>Greek,</i> "takes place": comes to pass.
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<br><br><b>remission</b>—of sins: a favorite expression of Luke, Paul's companion. Properly used of remitting a debt (<a onclick="return mV('Mat',6,12);">Mat 6:12</a>; <a onclick="return mV('Mat',18,27,32);">18:27, 32</a>); our sins are debts. On the truth here, compare <a onclick="return mV('Lev',5,'11-13');">Lev 5:11-13</a>, an exception because of poverty, confirming the general rule.
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<p id="Heb9_23"><b>23. patterns</b>—"the suggestive representations"; the typical copies (see on JFB for <a href="./Comm/jfb/Hbr/Hbr008.html#Heb8_5">Heb 8:5</a>).
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<br><br><b>things in the heavens</b>—the heavenly tabernacle and the things therein.
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<br><br><b>purified with these</b>—with the blood of bulls and goats.
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<br><br><b>heavenly things themselves</b>—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 <i>purification</i> 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" (<a onclick="return mV('Luk',19,38);">Luk 19:38</a>). "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 <a onclick="return mV('Rev',12,'7-10');">Rev 12:7-10</a>. Christ's atonement had the effect also of casting Satan out of heaven (<a onclick="return mV('Luk',10,18);">Luk 10:18</a>; <a onclick="return mV('Jhn',12,31);">Jhn 12:31</a>, compare <a onclick="return mV('Hbr',2,14);">Hbr 2:14</a>). Christ's body, the true tabernacle (see on JFB for <a href="./Comm/jfb/Hbr/Hbr008.html#Heb8_2">Heb 8:2</a>; JFB for <a href="./Comm/jfb/Hbr/Hbr009.html#Heb9_11">Heb 9:11</a>), as bearing our imputed sin (<a onclick="return mV('2Cr',5,21);">2Cr 5:21</a>), was consecrated (<a onclick="return mV('Jhn',17,17,19);">Jhn 17:17, 19</a>) and purified by the shedding of His blood to be the meeting place of God and man.
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<br><br><b>sacrifices</b>—The plural is used in expressing the general proposition, though strictly referring to the <i>one</i> 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.
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<p id="Heb9_24"><b>24.</b> Resumption more fully of the thought, "He entered in once into the holy place," <a onclick="return mV('Hbr',9,12);">Hbr 9:12</a>. He has in <a onclick="return mV('Hbr',9,13,14);">Hbr 9:13-14</a>, expanded the words "by his own blood," <a onclick="return mV('Hbr',9,12);">Hbr 9:12</a>; and in <a onclick="return mV('Hbr',9,'15-23');">Hbr 9:15-23</a> , he has enlarged on "an High Priest of good things to come."
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<br><br><b>not...into...holy places made with hands</b>—as was the Holy of Holies in the earthly tabernacle (see on JFB for <a href="./Comm/jfb/Hbr/Hbr009.html#Heb9_11">Heb 9:11</a>).
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<br><br><b>figures</b>—copies "of the true" holiest place, heaven, the original archetype (<a onclick="return mV('Hbr',8,5);">Hbr 8:5</a>).
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<br><br><b>into heaven itself</b>—the immediate presence of the invisible God beyond all the created heavens, <i>through</i> which latter Jesus passed (see on JFB for <a href="./Comm/jfb/Hbr/Hbr004.html#Heb4_14">Heb 4:14</a>; JFB for <a href="./Comm/jfb/1Ti/1Ti006.html#a1Ti6_16">1Ti 6:16</a>).
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<br><br><b>now</b>—ever since His ascension in the present economy (compare <a onclick="return mV('Hbr',9,26);">Hbr 9:26</a>).
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<br><br><b>to appear</b>—To PRESENT HIMSELF; <i>Greek,</i> "to be made to appear." Mere man may have a vision through a medium, or veil, as Moses had (<a onclick="return mV('Exd',33,18,'20-23');">Exd 33:18, 20-23</a>). Christ alone beholds the Father without a veil, and is His perfect image. Through seeing HIM only can we see the Father.
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<br><br><b>in the presence of God</b>—<i>Greek,</i> "<i>to the face</i> of God." The saints shall hereafter see God's face in Christ (<a onclick="return mV('Rev',22,4);">Rev 22:4</a>): the earnest of which is now given (<a onclick="return mV('2Cr',3,18);">2Cr 3:18</a>). Aaron, the Levitical high priest <i>for</i> the people, stood <i>before the ark</i> and only saw the <i>cloud,</i> the symbol of God's glory (<a onclick="return mV('Exd',28,30);">Exd 28:30</a>).
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<br><br><b>for us</b>—in our behalf as our Advocate and Intercessor (<a onclick="return mV('Hbr',7,25);">Hbr 7:25</a>; <a onclick="return mV('Rom',8,34);">Rom 8:34</a>; <a onclick="return mV('1Jo',2,1);">1Jo 2:1</a>). "It is enough that Jesus should <i>show Himself for us</i> 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].
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<p id="Heb9_25"><b>25.</b> As in <a onclick="return mV('Hbr',9,24);">Hbr 9:24</a>, 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, "<i>Nor yet</i> did He enter for this purpose <i>that He may offer Himself often,</i>" that is, "<i>present Himself in the presence of God,</i> as the high priest does (Paul uses the <i>present tense,</i> as the legal service was then existing), year by year, on the day of atonement, entering the Holy of Holies.
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<br><br><b>with</b>—literally, "in."
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<br><br><b>blood of others</b>—<i>not his own,</i> as Christ did.
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<p id="Heb9_26"><b>26. then</b>—in that case.
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<br><br><b>must...have suffered</b>—rather as <i>Greek,</i> "It would have been necessary for Him often to suffer." In order to "offer" (<a onclick="return mV('Hbr',9,25);">Hbr 9:25</a>), 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 <i>oblation</i> 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 <i>suffering</i> was once for all.
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<br><br><b>since the foundation of the world</b>—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, <i>since the foundation of the world,</i> if the one oblation "in the fulness of time" were not sufficient. PHILO [<i>The Creation of the World,</i> 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].
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<br><br><b>now</b>—as the case is,
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<br><br><b>once</b>—for all; without need of renewal. Rome's fiction of an UNBLOODY sacrifice in the mass, contradicts her assertion that the <i>blood</i> of Christ is present in the wine; and also confutes her assertion that the mass is propitiatory; for, if <i>unbloody,</i> it cannot be <i>propitiatory;</i> for <i>without shedding of blood there is no remission</i> (<a onclick="return mV('Hbr',9,22);">Hbr 9:22</a>). Moreover, the expression "once" for all here, and in <a onclick="return mV('Hbr',9,28);">Hbr 9:28</a>, and <a onclick="return mV('Hbr',10,10,12);">Hbr 10:10, 12</a>, 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 <i>Note,</i> see on JFB for <a href="./Comm/jfb/Hbr/Hbr010.html#Heb10_12">Heb 10:12</a>).
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<br><br><b>in the end of the world</b>—<i>Greek,</i> "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 (<a onclick="return mV('Hbr',1,1,2);">Hbr 1:1-2</a>). 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"; <a onclick="return mV('Mat',28,20);">Mat 28:20</a> is literally, "the consummation of <i>the age,</i>" or <i>world</i> (singular; not as here, plural, <i>ages</i>). Compare "the fulness of times," <a onclick="return mV('Eph',1,10);">Eph 1:10</a>.
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<br><br><b>appeared</b>—<i>Greek,</i> "been manifested" on earth (<a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>; <a onclick="return mV('1Pe',1,20);">1Pe 1:20</a>). <i>English Version</i> has confounded three distinct <i>Greek</i> verbs, by translating all alike, <a onclick="return mV('Hbr',9,24, 26, 28);">Hbr 9:24, 26, 28</a>, "appear." But, in <a onclick="return mV('Hbr',9,24);">Hbr 9:24</a>, it is "to present Himself," namely, <i>before God in the heavenly sanctuary;</i> in <a onclick="return mV('Hbr',9,26);">Hbr 9:26</a>, "been manifested" <i>on earth:</i> in <a onclick="return mV('Hbr',9,28);">Hbr 9:28</a>, "shall be seen" by all, and especially believers.
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<br><br><b>put away</b>—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.
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<br><br><b>sin</b>—singular number; all the sins of men of every age are regarded as <i>one mass</i> laid on Christ. He hath not only droned for all <i>actual sins,</i> but destroyed <i>sin itself.</i> <a onclick="return mV('Jhn',1,29);">Jhn 1:29</a>, "Behold the Lamb of God that taketh away the <i>sin</i> (not merely <i>the sins:</i> singular, not plural) of the world."
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<br><br><b>by the sacrifice of himself</b>—<i>Greek,</i> "by (through) <i>His own</i> sacrifice"; not by "blood <i>of others</i>" (<a onclick="return mV('Hbr',9,25);">Hbr 9:25</a>). ALFORD loses this contrast in translating, "by His sacrifice."
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<p id="Heb9_27"><b>27. as</b>—inasmuch as.
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<br><br><b>it is appointed</b>—<i>Greek,</i> "it is <i>laid up</i> (as our appointed lot)," <a onclick="return mV('Col',1,5);">Col 1:5</a>. The word "appointed" (so <i>Hebrew</i> "<i>seth</i>" means) in the case of man, answers to "anointed" in the case of Jesus; therefore "the Christ," that is, <i>the anointed,</i> is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of <i>man</i> and that of <i>the Son of man.</i> 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.
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<br><br><b>once</b>—and no more.
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<br><br><b>after this the judgment</b>—namely, at Christ's appearing, to which, in <a onclick="return mV('Hbr',9,28);">Hbr 9:28</a>, "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, <i>expectation</i> of "judgment"; after the judgment comes the full and final state of joy, or else woe.
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<p id="Heb9_28"><b>28. Christ</b>—<i>Greek,</i> "THE Christ"; the representative MAN; representing all men, as the first Adam did.
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<br><br><b>once offered</b>—not "often," <a onclick="return mV('Hbr',9,25);">Hbr 9:25</a>; just as "men," of whom He is the representative Head, are appointed by God <i>once</i> to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents <i>all</i> 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" (<a onclick="return mV('Hbr',9,14);">Hbr 9:14</a>) concurring; as Abraham spared not Isaac, but offered him, the son himself unresistingly submitting to the father's will (<a onclick="return mV('Gen',22,'1-24');">Gen 22:1-24</a>).
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<br><br><b>to bear the sins</b>—referring to <a onclick="return mV('Isa',53,12);">Isa 53:12</a>, "He bare the sins of many," namely, <i>on Himself;</i> so "bear" means, <a onclick="return mV('Lev',24,15);">Lev 24:15</a>; <a onclick="return mV('Num',5,31);">Num 5:31</a>; <a onclick="return mV('Num',14,34);">14:34</a>. The <i>Greek</i> is literally "to bear up" (<a onclick="return mV('1Pe',2,24);">1Pe 2:24</a>). "Our sins were laid on Him. When, therefore, He was lifted up on the cross, He bare up our sins along with Him" [BENGEL].
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<br><br><b>many</b>—not opposed to <i>all,</i> but to few. He, <i>the One,</i> was offered for <i>many;</i> and that <i>once for all</i> (compare <a onclick="return mV('Mat',20,28);">Mat 20:28</a>).
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<br><br><b>look for him</b>—<i>with waiting expectation even unto the end</i> (so the <i>Greek</i>). It is translated "wait for" in <a onclick="return mV('Rom',8,19,23);">Rom 8:19, 23</a>; <a onclick="return mV('1Cr',1,7);">1Cr 1:7</a>, which see.
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<br><br><b>appear</b>—rather, as <i>Greek,</i> "be seen." No longer in the alien "form of a servant," but in His own proper glory.
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<br><br><b>without sin</b>—apart from, separate from, sin. Not bearing the sin of many <i>on</i> Him as at His first coming (even then there was no sin <i>in</i> 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 (<a onclick="return mV('Hbr',9,26);">Hbr 9:26</a>). At His second coming He shall have no more to do with sin.
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<br><br><b>unto salvation</b>—to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in <a onclick="return mV('Phl',3,20);">Phl 3:20</a> he says, "we look for THE SAVIOUR." Note, Christ's <i>prophetical</i> office, as the <i>divine Teacher,</i> was especially exercised during His earthly ministry; His <i>priestly</i> is now from His first to His second coming; His <i>kingly</i> office shall be fully manifested at, and after, His second coming.
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