Heb 9:8, 12 | Barnes | STEP | 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 The idea is, that until it was superseded by a more perfect system it was a proof that the way to heaven was not yet fully and freely opened, and that the Holy Ghost designed that it should be such a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 ; comp. . (b) "way"

Hebrews 9:8

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

Hebrews 9:12

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.