Heb 9:7-14 | Barnes | STEP | Verse 7. But into the second . The second apartment or room, called the most holy place, . Went the High priest alone once every year . On the great day of atonement, . On that day he probably entered the holy of holies three or four times, first to burn incense, ; then to sprinkle the blood of the bullock on the mercy-seat, ; then he was to kill the goat of the sin-offering, and bring that blood within the veil, and sprinkle it also on the mercy-seat; and then, perhaps, he entered again to bring out the golden censer. The Jewish tradition is, that he entered the holy of holies four times on that day. After all, however, the number of times is not certain, nor is it material; the only important point being that he entered it only on one day of the year, while the holy place was entered every day. Not without blood . That is, he bare with him blood to sprinkle on the mercy-seat. This was the blood of the bullock and of the goat--borne in at two different times. Which he offered for himself . The blood of the bullock was offered for himself and for his house or family--thus keeping impressively before his own mind and the mind of the people the fact that the priests, even of the highest order, were sinners, and needed expiation like others, . And for the errors of the people . The blood of the goat was offered for them, . The word rendered errors --αγνοημα --denotes, properly, ignorance, involuntary error ; and then error or fault in general--the same as the Hebrew from -- to err . The object was to make expiation for all the error and sins of the people, and this occurred once in the year. The repetition of these sacrifices was a constant remembrance of sin; and the design was, that neither the priests nor the people should lose sight of the fact that they were violators of the law of God. (c) "once"

Hebrews 9:7-14

Verse 7. But into the second. The second apartment or room, called the most holy place, Heb 9:3.

Went the High priest alone once every year. On the great day of atonement, Ex 30:10. On that day he probably entered the holy of holies three or four times, first to burn incense, Lev 16:12; then to sprinkle the blood of the bullock on the mercy-seat, Lev 16:14; then he was to kill the goat of the sin-offering, and bring that blood within the veil, and sprinkle it also on the mercy-seat; and then, perhaps, he entered again to bring out the golden censer. The Jewish tradition is, that he entered the holy of holies four times on that day. After all, however, the number of times is not certain, nor is it material; the only important point being that he entered it only on one day of the year, while the holy place was entered every day.

Not without blood. That is, he bare with him blood to sprinkle on the mercy-seat. This was the blood of the bullock and of the goat--borne in at two different times.

Which he offered for himself. The blood of the bullock was offered for himself and for his house or family--thus keeping impressively before his own mind and the mind of the people the fact that the priests, even of the highest order, were sinners, and needed expiation like others, Lev 16:11.

And for the errors of the people. The blood of the goat was offered for them, Lev 16:15. The word rendered errors--αγνοημα --denotes, properly, ignorance, involuntary error; and then error or fault in general--the same as the Hebrew from -- to err. The object was to make expiation for all the error and sins of the people, and this occurred once in the year. The repetition of these sacrifices was a constant remembrance of sin; and the design was, that neither the priests nor the people should lose sight of the fact that they were violators of the law of God.

(c) "once" Ex 30:10, Lev 16:2 Verse 8. The Holy Ghost. Who appointed all this. The whole arrangement in the service of the tabernacle is represented as having been under the direction of the Holy Ghost, or this was one of his methods of teaching the great truths of religion, and of keeping them before the minds of men. Sometimes that Spirit taught by direct revelation; sometimes by the written word; and sometimes by symbols. The tabernacle, with its different apartments, utensils, and services, was a permanent means of keeping important truths before the minds of the ancient people of God.

This signifying. That is, showing this truth, or making use of this arrangement to impress this truth on the minds of men, that the way into the holiest of all was not yet made manifest.

That the way into the holiest of all. Into heaven--of which the most holy place in the tabernacle was undoubtedly designed to be an emblem. It was the place where the visible symbol of God--the Shekinah--dwelt; where the blood of propitiation was sprinkled, and was, therefore, an appropriate emblem of that holy heaven where God dwells, and whence pardon is obtained by the blood of the atonement.

Was not yet made manifest. The way to heaven was not opened, or fully understood. It was not known how men could appear before God, or how they could come with the hope of pardon. That way has now been opened by the ascension of the Redeemer to heaven, and by the assurance that all who will may come in his name.

While as the first tabernacle was yet standing. As long as it stood, and the appointed services were held in it. The idea is, that until it was superseded by a more perfect system it was a proof that the way to heaven was not yet fully and freely opened, and that the Holy Ghost designed that it should be such a proof. The apostle does not specify in what the proof consisted, but it may have been in something like the following.

(1.) It was a mere symbol, and not the reality--showing that the true way was not yet fully understood.

(2.) It was entered but once a year--showing that there was not access at all times.

(3.) It was entered only by the high priest--showing that there was not free and full access to all the people.

(4.) It was accessible only by Jews--showing that the way in which all men might be saved was not then fully revealed. The sense is, that it was a system of types and shadows, in which there were many burdensome rites, and many things to prevent men from coming before the symbol of the Divinity, and was therefore an imperfect system. All these obstructions are now removed; the Saviour--the great High Priest of his people--has entered heaven, and "opened it to all true believers," and all of every nation may now have free access to God. See Heb 9:12; comp. Heb 10:19-22.

(b) "way" Jn 14:6 Verse 9. Which was a figure for the time then present. That is, as long as the tabernacle stood. The word rendered figure--παραβολη-- is not the same as type --τυπος, (Rom 5:14; Actst 7:43,44; Jnn 20:25, 1Cor 10:6,11, Php 3:17, --but is the word commonly rendered parable, Mt 13:3,10,13,18,24,31,33-36,53, 15:15 et saepe, and means, properly, a placing side by side; then, a comparison, or similitude, Here it is used in the sense of image, or symbol--something to represent other things. The idea is, that the arrangements and services of the tabernacle were a representation of important realities, and of things which were more fully to be revealed at a future period. There can be no doubt that Paul meant to say that this service in general was symbolical or typical, though this will not authorize us to attempt to spiritualize every minute arrangement of it. Some of the things in which it was typical are specified by the apostle himself; and wisdom and safety in explaining the arrangements of the tabernacle and its services consist in adhering very closely to the explanations furnished by the inspired writers. An interpreter is on an open Sea, to be driven he knows not whither, when he takes leave of these safe pilots.

Both gifts. Thank-offerings.

And sacrifices. Bloody offerings. The idea as, that all kinds of offerings to God were made there.

That could not make him that did the service perfect. That could not take away sin, and remove the stains of guilt on the soul. Heb 7:11; comp. Heb 8:7, 7:27, 10:1,11.

As pertaining to the conscience. They related mainly to outward and ceremonial rites; and even when offerings were made for sin, the conscience was not relieved. They could not expiate guilt; they could not make the soul pure; they could not of themselves impart peace to the soul by reconciling it to God. They could not fully accomplish what the conscience needed to have done in order to give it peace. Nothing will do this but the blood of the Redeemer.

(c) "could not" Ps 40:6,7, Gal 3:21, Heb 10:1,11 (d) "conscience" Ps 51:16-19 Verse 10. Which stood only in meats and drinks. The idea is, that the ordinances of the Jews, in connexion with the services of religion, consisted much of laws pertaining to what was lawful to eat and drink, etc. A considerable part of those laws related to the distinction between clean and unclean beasts, and to such arrangements as were designed to keep them externally distinct from other nations. It is possible, also, that there may be a reference here to meat and drink offerings. On the grammatical difficulties of this verse, see Stuart on the Hebrews, in loc.

And divers washings. The various ablutions which were required in the service of the tabernacle and the temple--washing of the hands, of the victim that was to be offered, etc, It was for this purpose that the laver was erected in front of the tabernacle, Ex 30:18, 31:9 Ex 35:16, and that the brazen sea and the lavers were constructed in connexion with the temple of Solomon, 2Chr 4:3-5; 1Kgs 7:26. The Greek word here is baptisms. On its meaning, Mt 3:6; Mk 7:4.

And carnal ordinances. Marg. "Or, rites or ceremonies." Or, "Ordinances of the flesh;" that is, which pertained to the flesh, or to external ceremonies. The object was rather to keep them externally pure than to cleanse the conscience and make them holy in heart.

Imposed on them. Laid on them--επικειμενα. It does not mean that there was any oppression or injustice in regard to these ordinances, but that they were appointed for a temporary purpose.

Until the time of reformation. The word here rendered reformation --διορθωσις means, properly, emendation, improvement, reform. It refers to putting a thing in a right condition; making it better; or raising up and restoring that which is fallen down. Passow. Here the reference is undoubtedly to the gospel, as being a better system--a putting things where they ought to be. Comp. Acts 3:21. The idea here is, that those ordinances were only temporary in their nature, and were designed to endure till a more perfect system should be introduced. They were of value to introduce that better system; they were not adapted to purify the conscience and remove the stains of guilt from the soul.

(e) "meats and drinks" Lev 11:2 (f) "washings" Nu 19:7 (1) "ordinances" "rites or ceremonies" (g) "imposed" Eph 2:15 Verse 11. But Christ being come. Now that the Messiah has come, a more perfect system is introduced, by which the conscience may be made free from guilt.

An High Priest of good things to come. See Heb 10:1. The apostle having described the tabernacle, and shown wherein it was defective in regard to the real wants of sinners, proceeds now to describe the Christian system, and to show how that met the real condition of man, and especially how it was adapted to remove sin from the soul. The phrase, "high priest of good things to come," seems to refer to those "good things" which belonged to the dispensation that was to come; that is, the dispensation under the Messiah. The Jews anticipated great blessings in that time. They looked forward to better things than they enjoyed under the old dispensation. They expected more signal proofs of the Divine favour; a clearer knowledge of the way of pardon; and more eminent spiritual enjoyments. Of these, the apostle says that Christ, who had come, was now the high priest. It was he by whom they were procured; and the time had actually arrived when they might enjoy the long-anticipated good things under the Messiah.

By a greater and more perfect tabernacle. The meaning is, that Christ officiated as High Priest in a much more magnificent and perfect temple than either the tabernacle or the temple under the old dispensation. He performed the great functions of his priestly office--the sprinkling of the blood of the atonement--in heaven itself, of which the most holy place in the tabernacle was but the emblem. The Jewish high priest entered the sanctuary made with hands to minister before God; Christ entered into heaven itself. The word "by" here δια means, probably, through; and the idea is, that Christ passed through a more perfect tabernacle on his way to the mercy-seat in heaven than the Jewish high priest did when: he passed through the outer tabernacle, Heb 9:2, and through the veil into the most holy place. Probably the idea in the mind of the writer was that of the Saviour passing through the visible heavens above us, to which the veil, dividing the holy from the most holy place in the temple, bore some resemblance. Many, however, have understood the word "tabernacle" here as denoting the body of Christ, (see Grotius and Bloomfield, in loc.;) and according to this the idea is, that Christ, by means of his own body and blood offered as a sacrifice, entered into the Most Holy Place in heaven. But it seems to me that the whole scope of the passage requires us to understand it of the more perfect temple in heaven where Christ performs his ministry, and of which the tabernacle of the Hebrews was but the emblem. Christ did not belong to the tribe of Levi; he was not an high priest of the order of Aaron; he did not enter the holy place on earth, but he entered the heavens, and perfects the work of his ministry there.

Not made with hands. A phrase that properly, describes heaven as being fitted up by God himself. 2Cor 5:1.

Not Of this building. Gr. "of this creation κτισεως. The meaning is, that the place where he officiates is not fitted up by human power and art, but is the work of God. The object is to show that his ministry is altogether more perfect than that which could be rendered by a Jewish priest, and performed in a temple which could not have been reared by human skill and power.

(h) "High Priest" Heb 3:1 (a) "good things" Heb 10:1 Verse 12. Neither by the blood of goats and calves. The Jewish sacrifice consisted of the shedding of the blood of animals. On the great day of attonement the high priest took with him into the most holy place

(1.) the blood of a young bullock, Lev 16:3,11, which is here called the blood of a "calf," which he offered for his own sin; and

(2.) the blood of a goat, as a sin-offering for others, Lev 16:9,15. It was by, or by means of δια blood thus sprinkled on the mercy-seat, that the high priest sought the forgiveness of his own sins and the sins of the people.

But by his own blood. That is, by his own blood shed for the remission of sins. The meaning is, that it was in virtue of his own blood, or by means of that, that, he sought the pardon of his people. That blood was not shed for himself--for he had no sin--and consequently there was a material difference between his offering and that of the Jewish high priest. The difference related to such points as these,

(1.) The offering which Christ made was wholly for others; that of the Jewish priest for himself as well as for them.

(2.) The blood offered by the Jewish priest was that of animals; that offered by the Saviour was his own.

(3.) That offered by the Jewish priest was only an emblem or type--for it could not take away sin; that offered by Christ had a real efficacy, and removes transgression from the soul.

He entered into the holy place. Heaven. The meaning is, that as the Jewish high priest bore the blood of the animal into the holy of holies, and sprinkled it there as the means of expiation, so the offering which Christ has to make in heaven, or the consideration on which he pleads for the pardon of his people, is the blood which he shed on Calvary. Having made the atonement, he now pleads the merit of it as a reason why sinners should be saved. It is not, of course, meant that he literally bore his own blood into heaven--as the high priest did the blood of the bullock and the goat into the sanctuary; or that he literally sprinkled it on the mercy-seat there; but that that blood, having been shed for sin, is now the ground of his pleading and intercession for the pardon of sin--as the sprinkled blood of the Jewish sacrifice was the ground of the pleading of the Jewish high priest for the pardon of himself and the people.

Having obtained eternal redemption for us. That is, by the shedding of his blood. On the meaning of the word redemption, Gal 3:13. The redemption which the Lord Jesus effected for his people is eternal. It will continue for ever. It is not a temporary deliverance leaving the redeemed in danger of falling into sin and ruin, but it makes salvation secure, and in its effects extends through eternity. Who can estimate the extent of that love which purchased for us such a redemption? Who can be sufficiently grateful that he is thus redeemed? The doctrine in this verse is, that the blood of Christ is the means of redemption, or atones for sin. In the following verses the apostle shows that it not only makes atonement for sin, but that it is the means of sanctifying or purifying the soul.

(c) "goats" Heb 10:4 (d) "own blood" Acts 8:2 (e) "holy place" Heb 10:19 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