Heb 9:9-11 | Barnes | STEP | 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, ( ; , --but is the word commonly rendered parable , 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. ; comp. . 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" (d) "conscience"

Hebrews 9:9-11

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