Heb 9:13-14, 1Pe 1:22 | Barnes | STEP | Verse 13. For if the blood of bulls and of goats . Referring still to the great day of atonement, when the offering made was the sacrifice of a bullock and a goat. And the ashes of an heifer . For an account of this, see . In it is said that the ashes of the heifer, after it was burnt, should be kept "for a water of separation; it is a purification for sin." That is, the ashes were to be carefully preserved; and, being mixed with water, were sprinkled on those who were from any cause ceremonially impure. The reason for this appears to have been that the heifer was considered as a sacrifice whose blood has been offered, and the application of the ashes to which she had been burnt was regarded as an evidence of participation in that sacrifice. It was needful, where the laws were so numerous respecting eternal pollutions, or where the members of the Jewish community were regarded as so frequently " unclean " by contact with dead bodies, and in various other ways, that there should be some method in which they could be declared to be cleansed from their "uncleanness." The nature of these institutions also required that this should be in connexion with sacrifice ; and in order to this it was arranged that there should be this permanent sacrifice --the ashes of the heifer that had been sacrificed --of which they could avail themselves at any time, without the expense and delay of making a bloody offering specifically for the occasion. It was, therefore, a provision of convenience; and at the same time was designed to keep up the idea that all purification was somehow connected with the shedding of blood. Sprinkling the unclean . Mingled with water, and sprinkled on the unclean. The word unclean here refers to such as had been defiled by contact with dead bodies, or when one had died in the family, etc. See . Sanctifieth to the purifying of the flesh . Makes holy so far as the flesh or body is concerned. The uncleanness here referred to related to the body only, and of course the means of cleansing extended only to that. It was not designed to give peace to the conscience, or to expiate moral offences. The offering thus made removed the obstructions to the worship of God, so far as to allow him who had been defiled to approach him in a regular manner. Thus much the apostle allows was accomplished by the Jewish rites. They had an efficacy in removing ceremonial uncleanness; and in rendering it proper that he who had been polluted should be permitted again to approach and worship God. The apostle goes on to argue that, if they had such an efficacy, it was fair to presume that the blood of Christ would have far greater efficacy, and would reach to the conscience itself and make that pure. (f) "ashes"

Hebrews 9:13-14

Verse 13. For if the blood of bulls and of goats. Referring still to the great day of atonement, when the offering made was the sacrifice of a bullock and a goat.

And the ashes of an heifer. For an account of this, see Nu 19:2-10. In Heb 9:9 it is said that the ashes of the heifer, after it was burnt, should be kept "for a water of separation; it is a purification for sin." That is, the ashes were to be carefully preserved; and, being mixed with water, were sprinkled on those who were from any cause ceremonially impure. The reason for this appears to have been that the heifer was considered as a sacrifice whose blood has been offered, and the application of the ashes to which she had been burnt was regarded as an evidence of participation in that sacrifice. It was needful, where the laws were so numerous respecting eternal pollutions, or where the members of the Jewish community were regarded as so frequently "unclean" by contact with dead bodies, and in various other ways, that there should be some method in which they could be declared to be cleansed from their "uncleanness." The nature of these institutions also required that this should be in connexion with sacrifice; and in order to this it was arranged that there should be this permanent sacrifice--the ashes of the heifer that had been sacrificed --of which they could avail themselves at any time, without the expense and delay of making a bloody offering specifically for the occasion. It was, therefore, a provision of convenience; and at the same time was designed to keep up the idea that all purification was somehow connected with the shedding of blood.

Sprinkling the unclean. Mingled with water, and sprinkled on the unclean. The word unclean here refers to such as had been defiled by contact with dead bodies, or when one had died in the family, etc. See Nu 19:11-22.

Sanctifieth to the purifying of the flesh. Makes holy so far as the flesh or body is concerned. The uncleanness here referred to related to the body only, and of course the means of cleansing extended only to that. It was not designed to give peace to the conscience, or to expiate moral offences. The offering thus made removed the obstructions to the worship of God, so far as to allow him who had been defiled to approach him in a regular manner. Thus much the apostle allows was accomplished by the Jewish rites. They had an efficacy in removing ceremonial uncleanness; and in rendering it proper that he who had been polluted should be permitted again to approach and worship God. The apostle goes on to argue that, if they had such an efficacy, it was fair to presume that the blood of Christ would have far greater efficacy, and would reach to the conscience itself and make that pure.

(f) "ashes" Nu 19:2-17 Verse 14. How much more shall the blood of Christ. As being infinitely more precious than the blood of an animal could possibly be. If the blood of an animal had any efficacy at all, even in removing ceremonial pollutions, how much more is it reasonable to suppose may be effected by the blood of the Son of God!

Who through the eternal Spirit. This expression is very difficult, and has given rise to a great variety of interpretation.--Some Mss., instead of eternal here, read holy, making it refer directly to the Holy Spirit. See Wetstein. These various readings, however, are not regarded as of sufficient authority to lead to a change in the text, and are of importance only as showing that it was an early opinion that the Holy Spirit is here referred to. The principal opinions which have been entertained respecting this phrase are the following.

(1.) That which regards it as referring to the Holy Spirit, the third person of the Trinity. This was the opinion of Owen, Doddridge, and Archbishop Tillotson.

(2.) That which refers it to the divine:nature of Christ. Among those who have maintained this opinion are Beza, Ernesti, Wolf, Vitriuga, Storr, and the late Dr. J.P. Wilson, MSS. Notes.

(3.) Others, as Grotius, Rosenmuller, Koppe, understand it as meaning endless or immortal life, in contradistinction from the Jewish sacrifices which were of a perishable nature, and which needed so often to be repeated.

(4.) Others regard it as referring to the glorified person of the Saviour, meaning that, in his exited or spiritual station in heaven, he presents the efficacy of blood,

(5.) Others suppose that it means Divine influence; and that the idea is, that Christ was actuated and filled with a Divine influence when he offered up himself as a sacrifice--an influence which was not of a temporal and fleeting nature, but which was eternal in its efficacy. This is the interpretation preferred by Prof. Stuart. For an examination of these various opinions, see his "Excursus xviii." on this epistle. It is difficult, if not impossible, to decide what is the true meaning of the passage amidst this diversity of opinion; but there are some reasons which seem to me to make it probable that the Holy Spirit is intended, and that the idea is, that Christ made his great sacrifice under the extraordinary influences of that Eternal Spirit. The reasons which lead me to this opinion are the following.

(1.) It is that which would occur to the great mass of the readers of the New Testament. It is presumed that the great body of sober, plain, and intelligent readers of the Bible, on perusing the passage, suppose that it refers to the Holy Ghost, the third person of the Trinity. There are few better and safer rules for the interpretation of a volume designed like the Bible for the mass of mankind, than to abide by the sense in which they understand it.

(2.) This interpretation is one which is most naturally conveyed by the language of the original. The phrase, the spirit τοπνευμα has so far a technical and established meaning in the New Testament as to denote the Holy Ghost, unless there is something in the connexion which renders such an application improper. In this case there is nothing certainly which necessarily forbids such an application. The high names and classical authority of those who have held this opinion are a sufficient guarantee of this.

(3.) This interpretation accords with the fact, that the Lord Jesus is represented as having been eminently endowed with the influences of the Holy Spirit. Comp. Jn 3:34. Though he was Divine, yet he was also a man, and as such was under influences similar to those, of other pious men. The Holy Spirit is the source and sustainer of all piety in the soul; and it is not improper to suppose that the man Christ Jesus was, in a remarkable manner, influenced by the Holy Ghost in his readiness to obey God, and to suffer according to his will.

(4.) If there was ever an occasion on which we may suppose he was influenced by the Holy Ghost, that of his sufferings and death here referred to may be supposed eminently to have been such an one. It was expressive of the highest state of piety--of the purest love to God and man--which has ever existed in the human bosom; it was the most trying time of his own life; it was the period when there would be the most strong temptation to abandon his work; and, as the redemption of the whole world was dependent on that act, it is reasonable to suppose that the richest heavenly grace would be there imparted to him, and that he would then be eminently under the influence of that Spirit which was granted not "by measure unto him." Jn 3:34.

(5.) This representation is not inconsistent with the belief that the sufferings and death of the Redeemer were voluntary, and had all the merit which belongs to a voluntary transaction. Piety in the heart of a Christian now is not less voluntary because it is produced and cherished by the Holy Ghost, nor is there less excellence in it because the Holy Ghost imparts strong faith in the time of temptation and trial. It seems to me, therefore, that the meaning of this expression is, that the Lord Jesus was led by the strong influences of the Spirit of God to devote himself as a sacrifice for sin. It was not by any temporary influence--not by mere excitement; it was by the influence of the Eternal Spirit of God; and the sacrifice thus offered could, therefore, accomplish effects which would be eternal in their character. It was not like the offering made by the Jewish high priest, which was necessarily renewed every year, but it was under the influence of one who was eternal, and the effects of whose influence might be everlasting. It may be added, that if this is a correct exposition it follows that the Holy Ghost is eternal, and must therefore be Divine.

Offered himself. That is, as a sacrifice. He did not offer a bullock or a goat, but he offered himself. The sacrifice of one's self is the highest offering which he can make: in this case it was the highest which the universe had to make.

Without spot. Marg. "Or, fault." The animal that was offered in the Jewish sacrifices was to be without blemish. See Lev 1:10, 22:19-22. It was not to be lame, or blind, or diseased. The word which is here used and rendered "without spot" αμωμος--refers to this fact, that there was no defect or blemish. The idea is, that the Lord Jesus, the great Sacrifice, was perfect. See Heb 7:26.

Purge your conscience. That is, cleanse, purify, or sanctify your conscience. The idea is, that this offering would take away whatever rendered the conscience defiled or sinful. The offerings of the Jews related in the main to external purification, and were not adapted to give peace to a troubled conscience. They could render the worshipper externally pure, so that he might draw near to God, and not be excluded by any ceremonial pollution or defile. merit; but the mind, the heart, the conscience, they could not make pure. They could not remove that which troubles a man when he recollects that he has violated a holy law and has offended God, and when he looks forward to an awful judgment-bar. The word conscience here is not to be understood as a distinct and independent faculty of the soul, but as the soul or mind itself reflecting and pronouncing on its own acts. The whole expression refers to a mind alarmed by the recollection of guilt--for it is guilt only that disturbs a man s conscience. Guilt originates in the soul remorse and despair; guilt makes a man troubled when he thinks of death and the judgment; it is guilt only which alarms a man when he thinks of a holy God; and it is nothing but guilt that makes the entrance into another world terrible and awful. If man had no guilt he would never dread his Maker, nor would the presence of his God be ever painful to him, Gen 3:6-10; if a man had no guilt he would not fear to die--for what have the innocent to fear anywhere? The universe is under the government of a God of goodness and truth, and, under such a government, how can those who have done no wrong have anything to dread? The fear of death, the apprehension of the judgment to come, and the dread of God, are strong and irrefragable proofs that every man is a sinner. The only thing, therefore, which ever disturbs the conscience, and makes death dreadful, and God an object of aversion, and eternity awful, is GUILT. If that is removed, man is calm and peaceful; if not, he is the victim of wretchedness and despair.

From dead works. From works that are deadly in their nature, or that lead to death. Or it may mean from works that have no spirituality, and no life. By "works" here the apostle does not refer to their outward religious acts particularly, but to the conduct of the life---to what men do; and the idea is, that their acts are not spiritual and saving, but such as lead to death. See Heb 6:1.

To serve the living God. Not in outward form, but in sincerity and in truth; to be his true friends and worshippers. The phrase, "the living God," is commonly used in tile Scriptures to describe the true God as distinguished from idols, which are represented as dead, or without life, Ps 115:4-7. The idea in this verse is, that it is only the sacrifice made by Christ which can remove the stain of guilt from the soul. It could not be done by the blood of bulls and of goats--for that did not furnish relief to a guilty conscience--but it could be done by the blood of Christ. The sacrifice which he made for sin was so pure and of such values that God can consistently pardon the offender, and restore him to his favour. That blood, too, can give peace--for Christ poured it out in behalf of the guilty. It is not that he took part with the sinner against God; it is not that he endeavours to convince him who has a troubled conscience that he is needlessly alarmed, or that sin is not as bad as it is represented to be, or that it does not expose the soul to danger. Christ never took the part of the sinner against God; he never taught that sin was a small matter, or that it did not expose to danger. He admitted all that is said of its evil. But he provides for giving peace to the guilty conscience by shedding his blood that it may be forgiven, and by revealing a God of mercy who is willing to receive the offender into favour, and to treat him as though he had never sinned. Thus the troubled conscience may find peace; and thus, though guilty, man may be delivered from the dread of the wrath to come.

(a) "who through" 1Pet 3:18 (1) "spot" "fault" (b) "purge" Heb 10:22 (c) "serve" 1Pet 4:2

1 Peter 1:22

Verse 22. Seeing ye have purified your souls. Greek, "Having purified your souls." The apostles were never afraid of referring to human agency as having an important part in saving the soul. Comp. 1Cor 4:15. No one is made pure without personal intention or effort--any more than one becomes accomplished or learned without personal exertion. One of the leading effects of the agency of the Holy Spirit is to excite us to make efforts for our own salvation; and there is no true piety which is not the fair result of culture, as really as the learning of a Porson or a Parr, or the harvest of the farmer. The amount of effort which we make "in purifying our souls" is usually also the measure of our attainments in religion. No one can expect to have any true piety beyond the amount of effort which he makes to be conformed to God, any more than one can expect wealth, or fame, or learning, without exertion.

In obeying the truth. That is, your yielding to the requirements of truth, and to its fair influence on your minds, has been the means of your becoming pure. The truth here referred to is, undoubtedly, that which is revealed in the gospel--the great system of truth respecting the redemption of the world.

Through the Spirit. By the agency of the Holy Spirit. It is his office to apply truth to the mind; and however precious the truth may be, and however adapted to secure certain results on the soul, it will never produce those effects without the influences of the Holy Spirit. compare Tit 3:5,6. Jn 3:5.

Unto unfeigned love of the brethren. The effect of the influence of the Holy Spirit in applying the truth has been to produce sincere love to all who are true Christians. Comp. Jn 13:34; 1Thes 4:9. See also 1Jn 3:14-18.

See that ye love one another with a pure heart fervently. Comp. Heb 13:1; Jnn 13:34; Jn 13:35; Eph 5:2. The phrase "with a pure heart fervently," means

(1.) that it should be genuine love, proceeding from a heart in which there is no guile or hypocrisy; and (2.) that it should be intense affection, (εκτενως;) not cold and formal, but ardent and strong. If there is any reason why we should love true Christians at all, there is the same reason why our attachment to them should be intense. This verse establishes the following points:

(1.) That truth was at the foundation of their piety. They had none of which this was not the proper basis; and in which the foundation was not as broad as the superstructure. There is no religion in the world which is not the fair developement of truth; which the truth is not fitted to produce.

(2.) They became Christians as the result of obeying the truth; or by yielding to its fair influence on the soul. Their own minds complied with its claims; their own hearts yielded; there was the exercise of their own volitions. This expresses a doctrine of great importance.

(a.) There is always the exercise of the powers of the mind in true religion; always a yielding to truth; always a voluntary reception of it into the soul.

(b.) Religion is always of the nature of obedience. It consists in yielding to what is true and right; in laying aside the feelings of opposition, and in allowing the mind to follow where truth and duty lead.

(c.) This would always take place when the truth is presented to the mind, if there were no voluntary resistance. If all men were ready to yield to the truth, they would become Christians. The only reason why all men do not love and serve God, is that they refuse to yield to what they know to be true and right.

(3.) The agency by which this was accomplished was that of the Holy Ghost. Truth is adapted in itself to a certain end or result, as seed is adapted to produce a harvest. But it will no more of itself produce its appropriate effects on the soul, than seed will produce a harvest without rains, and dews, and suns. In all cases, therefore, the proper effect of truth on the soul is to be traced to the influence of the Holy Spirit, as the germination of the seed in the earth is to the foreign cause that acts on it. No man was ever converted by the mere effect of truth without the agency of the Holy Ghost, any more than seed germinates when laid on a hard rock.

(4.) The effect of this influence of the Holy Spirit in applying the truth is to produce love to all who are Christians. Love to Christian brethren springs up in the soul of every one who is truly converted: and this love is just as certain evidence that the seed of truth has germinated in the soul, as the green and delicate blade that peeps up through the earth is evidence that the seed sown has been quickened into life. Comp. 1Thes 4:9; 1Jn 3:14. We may learn hence,

(a.) that truth is of inestimable value. It is as valuable as religion itself, for all the religion in the world is the result of it.

(b.) Error and falsehood are mischievous and evil in the same degree. There is no true religion which is the fair result of error; and all the pretended religion that is sustained by error is worthless.

(c.) If a system of religion, or a religious measure or doctrine, cannot be defended by truth, it should be at once abandoned. Comp. Job 13:7.

(d.) We should avoid the places where error is taught. Prov 19:27, "Cease, my son, to hear the instruction that causeth to err from the words of knowledge."

(e.) We should place ourselves under the teachings of truth, for there is truth enough in the world to occupy all our time and attention; and it is only by truth that our minds can be benefited.

(d) "truth" Jn 17:17,19 (e) "unfeigned love" 1Jn 3:14,18