Hebrews Chapter 9

apostle having, in the former chapter, taken notice of the first covenant, in this proceeds to shew what belonged to it, that it had service performed under it, and a place in which it was performed (v.1), and begins with the latter, which he distinguishes into two parts, and shows what was in each of them; in the first, which was the holy place, were a candlestick, table, and shew-bread; in the second, which was the holiest of all, were a golden censer, and the ark of the covenant, the golden pot of manna, Aaron’s rod, the tables of the covenant, and the cherubim of glory over-shadowing the mercy seat (vv. 2, 3, 4, 5). And next, he speaks of the service performed in these places; in the first, the holy place, the common priests entered every day, doing service, as offering sacrifice, &c.( v. 6) and in the second, the holy of holies, only the high priest entered into, and that but once a year, with the blood of slain beasts, which he offered for his own sins, and the sins of the people (v.7),. and this being shut up, and entered into but once a year, was an indication from the Holy Ghost, that the way into the holiest of all, which was then a figure of, was not yet made manifest, whilst the tabernacle or temple was standing, in which sacrifices were offered, which could not perfect the offeror of them, or remove guilt from his conscience (vv. 8, 9), which shows the imperfection of the priesthood, it consisting of meats, drinks, baptisms, and carnal ordinances imposed on the Jewish nation until the times of the Messiah (v.10), which are now come, and in which there is an accomplishment of all those types and figures; Christ was typified by the high-priest; and he is come as such, and the good things, the law was a shadow of, are come by him; who came into the world by the assumption of human nature, a more perfect tabernacle than the type of it was, and now having obtained eternal redemption for his people, he is gone into heaven, the most holy place, not as the high-priest, with the blood of slain beasts, but with his own blood (vv.11, 12), the efficacy of which blood is argued from the lesser to the greater, that if the blood of beasts, and water of separation, sanctified and purified externally, then much more the blood of Christ purge the conscience from sin, that it may serve God, since Christ offered himself to God without spot, through the eternal spirit (vv. 13, 14). The necessity of Christ’s shedding his blood, or of his death, is proved from his being the Mediator of the new covenant, which required the redemption of transgressions under the first testament, that called ones might have the promise of the eternal inheritance (v.15). And this reasoned from the nature of testaments or wills among men, which make the death of the testator necessary, they being of no force while he lives, only after his death (vv. 16, 17). And this further illustrated by the first testament being dedicated by blood, and every thing belonging to it purged by it, the book, the people, the tabernacle, and all the vessels of it; nor is there and remission of sin, whether typical or real, without the shedding of blood (vv. 18, 19, 20, 21, 22). Wherefore, as it was necessary that the patterns and types of heavenly things should be purified in this manner; it must be more so, that the antitypes should be purified with better sacrifices, even with the sacrifice of Christ (v. 23), and accordingly Christ entered into heaven itself, of which the holy places in the tabernacle were figures there to present and plead his sacrifice on account of his people (v.24), not that it was necessary that he should offer up himself again, or often, as the high-priest, his type, went every year into the holy place with the blood of others; for then he must have often suffered since the world began, of which there was no need, since his appearing once in the end of the world, to put away sin by sacrifice of himself, is sufficient (vv. 25, 26), for as it is the appointment of God, that men should die but once, and then come to judgment, so it was only necessary that Christ should be offered once to bear the sins of all his people, and then appear a second time without any sin at all upon him, to the salvation of those that look for him (vv. 27, 28).

III. The Superiority of Christ’s Sanctuary and Sacrifice	9:1-10:18
A. Old Covenant’s Sanctuary and Sacrifice	9:1-10
1. Old Covenant’s Sanctuary	9:1-5
2. Old Covenant’s Sacrifice	9:6-10
B. New Covenant’s Sanctuary and Sacrifice	9:11-10:18
1. New Covenant’s Sanctuary	9:11
2. New Covenant’s Sacrifice	9:12-10:18

The main points in the Epistle to the Hebrews are rather simple. The first point is the superiority of Christ (Heb. 1:1-7:28) and the second point is the superiority of the New Covenant (Heb. 8:7-10:18). In demonstrating the superiority of the New Covenant there are three points made; (1) the New Covenant is based on “better promises”; (2) the New Covenant pertains to a “better sanctuary”; and, (3) the New Covenant provides a “better Sacrifice.” In this chapter (9) our attention is now drawn to the matter of the “better sanctuary” provided by the New Covenant. To fully appreciate the argument of the “writer” we must first be acquainted with the sanctuary of the first covenant. Therefore we find a brief discussion concerning the earthly sanctuary in Hebrews 9:1-10.

1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

· “Then verily the first covenant had also ordinances of divine service,” - The apostle now prepares the way to set forth the execution of the sacerdotal office of Christ...he sets the ministrations of the one to the other (Christ’s and Aaron’s) and this in order to prove that Christ’s was most certainly to be preferred....this was designed to show the pre-eminence of Christ, from the tabernacle, and the things in it; as well as from the priesthood and covenant...that they had become useless.

1. “Ordinances of divine service” refers to the rites, statutes, institutions of the Mosaic economy, given by God as His authoritative enactment to direct the worship of the people.

2. Notice should be given to the tense of the verb... “Had” which obviously refers to the past; which denotes that those ordinances, although divinely appointed, were no longer in force for they were but carnal ordinances or rites of the ceremonial law.

· “And a worldly sanctuary.” - The reference is to the Tabernacle, which Moses made in all things according to the pattern shown to him in the mount. This is “worldly” as opposed to “spiritual” and refers to that which belongs to the earth rather than to the heavens, whereby, the efficacy of its services extended only unto worldly things, and procured not that which was vital and eternal...the antithesis to worldly is heavenly, uncreated, eternal.

2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.

· “For there was a tabernacle made;” - {the tabernacle, and all contained in it, were typical of Christ}... by the direction of Moses, according to the pattern shown him in the Mount:

· “The first, wherein was the candlestick,” - “The first,” that is, the first part of the tabernacle, called the holy place, in distinction from the holy of holies, which was the second part of the tabernacle....In the Lord Jesus we have the substance of what Israel had only the shadow. The “candlestick” (See Ex. 26:35; 40:24—see below) [made of gold and had seven lamps for the burning of oil—this lamp was never allowed to go out] was a type of Christ mystical, or the church; in the general use of it, to hold forth light, so the church holds forth the light of the gospel, being put into it by Christ; in the matter of the candlestick, it was pure gold, denoting purity, worth, splendor, glory, and duration of the church (Gill)...it foreshadowed Christ (See John 1:4—see below) as the power of fellowship, as supplying the light necessary for it (A. W. P.).

Þ Exodus 26:35— “35 And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.”

Þ Exodus 40:24— “24 And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward.”

· “And the table, and the shewbread;” - (See Ex. 26:35; 40:22—see below) the table was typical of Christ, and of communion with Him; in the matter of it (the table), it was made of Shittim-wood laid with gold, whereby it signified the two natures of Christ in one person; the human nature by the Shittim-wood, which is incorruptible, for though he died he saw no corruption, and is risen again, and lives forever; and the divine nature by the gold, all the fullness of the Godhead dwelling in Him (Gill).

Þ Exodus 26:35— “35 And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side.”

Þ Exodus 40:22— “22 And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail.”

1. The “shewbread” (literally means “bread of faces”) signifies or points to the Divine presence of which the twelve tribes of Israel were always before...His eyes were continually on them...the twelve loaves were set on the table which was a type of Christ; this signifies that the tribes rested safely upon Christ because it was by or through Him that they were accepted by God.

2. The table was overlaid with gold on which were kept twelve loaves of bread, in two rows of six. Fresh loaves were brought in each Sabbath, and the old were eaten by the priests.

Þ 1 Samuel 21:3-6— “3 Now therefore what is under thine hand? give me five loaves of bread in mine hand, or what there is present. 4 And the priest answered David, and said, There is no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women. 5 And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yea, though it were sanctified this day in the vessel. 6 So the priest gave him hallowed bread: for there was no bread there but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away.”

Þ Matthew 12:3-4— “ 3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?”

· “Which is called the sanctuary.” - all of those items in the temple were considered “holy” because of the place in which they were and the part they played in the worship of the nation, and the significance of those things to which they pointed to.

· “And after the second veil,” - (See Ex. 26:31-33) this was a heavy curtain which concealed the contents of the holy of holies [The Most Holy] from those in the holy place...the veil might represent the sin of man, which separates between God and men, excludes from heaven; but is removed by the death of Christ. Christ has entered into it by His own blood; and saints have boldness to enter there by faith and hope now, and shall hereafter personally enter into it (Gill).

Þ Exodus 26:31-33— “31 And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made: 32 And thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver. 33 And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.”

· “The tabernacle which is called the Holiest of all;” - this is either typical of Christ which the holiest of all (Dan. 9:34)...He being so in both natures, divine and human; or this may be heaven, for the holy places, made with hands, were figures of heaven (v. 24), for it is the habitation of God. This innermost room of the tabernacle was the holiest place in the worship of Israel.

4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;

· “Which had the golden censer,” - this “censer” was used by the high-priest on the day of atonement which he entered into the holy of holies with and contained burning coals and incense and was to be taken before the altar of the Lord. The burning coals signify the very great sufferings of Christ, not only the sufferings of His body, but also those of His soul, when the wrath and hot displeasure of God was poured out on Him; and those coals being taken off the altar of the Lord, show the sufferings of Christ according to the will of God...them (the coals) being brought into the veil show the continued virtue and efficacy of His sufferings, and that our faith and hope, which enter within the veil, have to do with His blood and sacrifice carried therein. The “incense” typified the intercession of Christ in heaven, which is pure and holy, sweet, fragrant, and perpetual. That which was represented by the “golden censer” was the acceptability of Christ’s person to God and the efficacy of His intercession.

On this altar sweet spices were continually burned with fire taken from the brazen altar (which was outside of the tabernacle). The morning and evening services were begun by the high priest offering incense on this altar. Once a year, the High Priest would take a censer of burning coals from this altar along with incense into The Most Holy Place.

· “And the ark of the covenant overlaid round about with gold,” - that is, the ark of the covenant. The ark was the outstanding symbol that God Himself was present among the people and that His covenant-blessing was resting upon them. The ark was an outstanding figure of the incarnate Son of God. The wood (Shittim—a type of acacia wood) of which it was made (denoted incorruption), typified His sinless humanity...the wood was overlaid with gold (Ex. 25:10-16—see below), prefiguring Christ’s Divine glory. The two materials of which the ark was made symbolized the union of the two natures in the Godman.

Þ Exodus 25:10-16— “10 And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 11 And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. 12 And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it. 13 And thou shalt make staves of shittim wood, and overlay them with gold. 14 And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. 15 The staves shall be in the rings of the ark: they shall not be taken from it. 16 And thou shalt put into the ark the testimony which I shall give thee.”

· “Wherein was the golden pot that had manna,” - the “manna” was Israel’s food from Egypt to Canaan: this is a type of Christ in that it represents the heavenly substance for our souls. The preservation (preserved as a memorial of the goodness, care, and power of God) of the manna in the golden pot, speaks of Christ in glory at God’s right hand.

Þ Exodus 16:32-34— “32 And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt. 33 And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations. 34 As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.”

· “And Aaron’s rod that budded,” - (See Num. 17) the lifeless “rod” being made to blossom was a figure of God’s vindication of His rejected Son by raising Him from the dead...as Aaron’s priesthood was confirmed by the budding and blossoming of his rod, so the deity and Messiahship of Christ are confirmed by His resurrection.

Þ Numbers 17:1-13— “1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man’s name upon his rod. 3 And thou shalt write Aaron’s name upon the rod of Levi: for one rod shall be for the head of the house of their fathers. 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you. 5 And it shall come to pass, that the man’s rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you. 6 And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers’ houses, even twelve rods: and the rod of Aaron was among their rods. 7 And Moses laid up the rods before the LORD in the tabernacle of witness. 8 And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. 9 And Moses brought out all the rods from before the LORD unto all the children of Israel: and they looked, and took every man his rod. 10 And the LORD said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. 11 and Moses did so: as the LORD commanded him, so did he. 12 And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish. 13 Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?”

· “And the tables of the covenant;” - the preservation of the two tables of stone (on which were inscribed the ten commandments) in the ark, foreshadowed Christ’s magnifying the law and making it honorable...all that the law contained was fulfilled by the Lord Jesus.

Þ Deuteronomy 10:1-5— “1 At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood. 2 And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark. 3 And I made an ark of shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. 4 And he wrote on the tables, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me. 5 And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me.”

5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

· “And over it the cherubims of glory” - this is where the Shechinah, or divine glory dwelt. The “cherubim” on the mercy-seat were symbols and representations of angels and being made of gold may denote their excellency, purity, and simplicity; their being on the mercy-seat shows their dependence on Christ, the very glory of God. The Lord was said to appear in a cloud above the mercy seat.

Þ Leviticus 16:2— “2 And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.”

Þ Numbers 7:89— “89 And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.”

Þ 2 Kings 19:15— “15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.”

· “Shadowing the mercyseat;” - the “mercyseat”, or better, “propitiatory,” was the throne upon which the high-priest placed the expiatory blood[covering the Ark of the Covenant]...it was the very place where propitiation was made. The mercy-seat was typical of Christ in that it is in Him that God shows Himself merciful to His people. All the stores of mercy are laid up in Christ...the mercy of God was glorified by Him in the redemption of His people and it is through Him that we obtain and receive mercy.

Þ Exodus 25:17-21—17 And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 18 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat. 19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof. 20 And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be. 21 And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.”

· “Of which we cannot now speak particularly.” - that is, it would have led the apostle too far away from his subject of the high priest’s service, to give an interpretation of the spiritual meaning of the tabernacle and everything in it...such a discussion would far exceed the bounds of an epistle... nevertheless, the apostle plainly intimates that every part of the tabernacle had a specific significance as typical of the Lord Jesus and His ministry.

6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.

· “Now when these things were thus ordained,” - When the things mentioned in verses 2-5 had been made and duly ordered, they stood not for a magnificent show, but were designed for constant use in the service of God...hereby, we are taught that, for any service to be acceptable to God, it must be in strict accord with the pattern He has given us in His word.

· “The priests went always into the first tabernacle,” - that is, the priests were only allowed in the holy place but were barred from entrance into the holy of holies (in contrast with the high-priest). The word “always” signifies that the common priests were continually offering sacrifices as was required.

· “Accomplishing the service of God.” - The Greek word here for “accomplishing” is a compound word, which signifies to “completely finish”...rendered “perfecting” denoting the priest’s work was not done in halves...the common priests were officiating in the ministry of the sacred ceremonies...the priests entered every day into the holy place for service...but only in the time of service could they enter...while the service was being performed, the people without gave themselves to prayer. All of this was typical to the continual application of the benefits of the sacrifice and mediation of Christ unto His people here in the world.

7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

· “But into the second went the high priest alone once every year,” - That which the apostle here refers is the great anniversary-sacrifice of expiation (See Lev. 16). On the tenth day of the seventh month (September) Israel’s high priest, unattended and unassisted by his subordinates, entered within the holy of holies, there to present propitiating sacrifices before Jehovah. The high priest entering alone denoted that Christ alone was qualified to appear before God on behalf of His people: none other was fit to mediate for them. “Once a year,” to foreshadow the fact that Christ entered heaven for His people once for all.

Þ Leviticus 16:1-34— “1 And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died; 2 And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat. 3 Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering. 4 He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. 5 And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. 6 And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. 7 And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. 8 And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat. 9 And Aaron shall bring the goat upon which the LORD’s lot fell, and offer him for a sin offering. 10 But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness. 11 And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself: 12 And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail: 13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: 14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times. 15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: 16 And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. 17 And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 18 And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. 20 And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: 21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: 22 And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. 23 And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there: 24 And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people. 25 And the fat of the sin offering shall he burn upon the altar. 26 And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp. 27 And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. 28 And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp. 29 And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. 31 It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. 32 And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest’s office in his father’s stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: 33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.”

2. Sprinkle the mercy seat with the blood of a bull, as a sin offering for himself and his family (Lev. 16:11, 14)

3. Sprinkle the mercy seat with the blood of a goat, as a sin offering for the people (Lev. 16:15).

· “Not without blood,” - In the shedding of blood and offering it by fire on the altar, there was a representation made of the vicarious imputation of guilt to the sacrifice, and the expiation of it through death. In the carrying of the blood into the presence of Jehovah and the sprinkling of it upon His throne, witness was borne to His acceptance of the atonement which had been made. In the placing of the sins of Israel upon the goat and its carrying of them away into a land uninhabited, there was a foreshadowing of the blessed truth that, as far as the east is from the west so far hath God removed the transgressions of His people from before Him (A. W. P.) [Let us not forget that God disdains sin, even little sins. As such, God will accept no sin within the camp/church. Therefore it behooves us to work diligently to rid our lives of sins of indulgence (omission or commission) and to work towards our “higher” calling. This may be accomplished through the process of sanctified growth].

· “Which he offered for himself, and for the errors of the people:” - the bullock was offered by the high-priest for himself and his family...the high-priest was a sinner also, and therefore incompetent to make real, efficacious and acceptable atonement for others; thereby intimating that he must yet give place to Another (Christ was the antitype)...Christ, having no sin, had no need to offer for Himself, only for the sins of the people.

With this summary of the ritual of the earthly sanctuary, we are reminded of the sort of services rendered under the first covenant. But what was the true purpose of such service? And did the sacrifices provide complete redemption? Verses 8 through 10 address theses questions from two basic truths.

8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

· “The Holy Ghost this signifying,” - the reference is to the arrangements which obtained in the tabernacle, as specified in the preceding verses. Notice that the third person of the Trinity was immediately concerned in the original instructions given to Israel...the Holy Spirit existed under the Old Testament...the Holy Spirit made evident that the true way into the holiest of all was not yet made manifest. He did this by the very framework of the tabernacle: that is, by allowing the people to go no farther than the outer court, and the priests themselves only into the first part of the sanctuary.

· “That the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:” - The apostle is now speaking of the second compartment of the tabernacle, wherefore, to enter into these holies is nothing but to have access with liberty, freedom and boldness, into the gracious presence of God on the account of reconciliation and peace with Him. Although there was a way for God’s elect of the O.T. to enter into His gracious presence it was not yet made manifest...life and immortality were not so clearly brought to light, as now by the Gospel, even heaven itself which was typified by the holy of holies within the veil; the place where God resided.

1. The first tabernacle is here spoken of in contrast from the “true tabernacle” (Heb 8:2), namely, the humanity of Christ, which was the antitype and succeeded in the room of the type. The tabernacle and its service was a copy and a shadow of the heavenly things.

Þ Hebrews 8:4-5— “4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: 5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.”

Þ Hebrews 10:1— “1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.”

Þ Colossians 2:16-17— “16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body is of Christ.”

2. Thus the tabernacle was symbolic for the present time. It symbolized what eventually would occur when Christ came and what Christ has now done in reality when He entered heaven.

9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

· “Which was a figure for the time then present,” - The tabernacle in general was a figure of Christ’s human nature (Heb. 8:2), and the most holy part of it was a figure of heaven itself. Here the apostle intends to give a brief summary of the imperfections of the tabernacle and all its services to demonstrate that Christ had “obtained a more excellent ministry.” By calling attention to the defects of inadequacy of the Judaic system, the apostle adopted the most effective method of exposing the unreasonableness of the rejection of the more glorious Gospel by the majority of the Jews, and at the same time showed what folly and wickedness it would be for the believing Hebrews to return to that system. (A. W. P.)

· “In which were offered both gifts and sacrifices,” - the Greek word for “sacrifices” is derived from a verb which means to kill, thus the reference here is to those oblations which were slaughtered.

· “That could not make him that did the service perfect,” - Here the apostle points out the imperfection of the whole tabernacle order of things, and its impotency unto the great end that might be expected of it....neither the priest that offered them, nor the people whom he represented, could make real and perfect expiation of sin, nor be justified by it, nor cleanse, nor sanctify...the “spiritual worshippers” had their sins expiated by the sacrifice of Christ only, and their persons were justified by His righteousness, and they were cleansed by His blood.

· “As pertaining to the conscience;” - when men sin, their conscience is filled with a sense of divine wrath...it cannot be pacified with anything short of what will answer the law and justice of God...which is only done by the blood and righteousness of Christ.

10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

To convince those to whom he was writing that the Levitical ceremonies were incapable of perfecting the conscience, the apostle here demonstrates the truth of this by pointing out their inadequate nature and character.

· “Which stood only in meats and drinks,” - these things are in respect to the body, and cannot therefore, make perfect, as to the conscience.

· “And divers washings,” - these were washings of the priests and of the Israelites, and of sacrifices, and of garments which only sanctified to the purifying of the flesh, or what was outward...they could not reach the conscience or the inward reality of a depraved nature.

· “And carnal ordinances,” - these are those ordinances that belonged to the flesh and not to the soul, and therefore could not affect the soul...this probably refers to the whole system of laws pertaining to the diet and manner of life under Judaism...these rites were wholly external, there was nothing being produce that would procure spiritual and eternal blessings [unless one holds to salvation by works].

· “Imposed on them until the time of reformation.” - The word “imposed” is properly “lying on them,” that is, as a burden...the rites and ceremonies were a weight which was a yoke to heavy for them to bear (Acts 15:10—see below). Yet, this burden was not to continue any longer now that the Gospel was here for there are better ordinances introduced...there are no more shadows only the Antitype.

1. Hebrews 9:11-14 - The contents of these verses are now to set forth the ministry of Christ as the “Mediator of a new covenant.” They describe the following:

* v.11- Christ officiated in a more excellent tabernacle

* v.11/14 - Christ offered to God a superior sacrifice

* v.12- Christ has entered a more glorious sanctuary

* v.12- Christ secured a more efficacious redemption

* v.14- Christ was moved by a more excellent Spirit

* v.14- Christ obtained for His people a better cleansing

* v.14- Christ made possible for them a nobler service

Þ Acts 15:10— “10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?”

2. These ordinances were designed to be temporary until “the time of reformation”, when changes in worship would be made: worship with the emphasis being spiritual; that which focuses on the inner man. Therefore we can now better understand why the first church did not incorporate the fleshly ordinances of the first covenant into their worship.

The earthly sanctuary and its fleshly ordinances served God’s purpose well. It revealed the terrible nature and high price of sin and the need for the shedding of blood to provide for the remission of sin. It prepared people for the coming of the ultimate sacrifice and complete redemption provided by that sacrifice.

But as useful as it was, it was only temporary and symbolic. It was a copy and shadow of what was yet future and was designed to vanish away when what it represented came to pass. As will be shown in the remaining discussion on this particular subject, Christ has come and entered into “the greater and more perfect tabernacle.” He alone has obtained eternal redemption and has made it possible to “purge your conscience from dead works to serve the living God.”

In the second half of the ninth chapter, we are now introduced to “The Heavenly Sanctuary” of the New Covenant. This is the true tabernacle in which Christ is a minister and which the Lord erected, and not man. As such, it is a superior sanctuary.

11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

· “But Christ being come an high priest” - here then is a contrast between the legal high priest which began in verse 9, “could not make him that did the service perfect, as pertaining to the conscience”; but Christ could...the promised Messiah had come, the promised One had come as a high-priest, which emphasizes the sacerdotal office of Christ; and because it was in the exercise of that office, that He offered Himself as a sacrifice unto God.

· “Of good things to come,” - such as peace, reconciliation, and atonement, a justifying righteousness, pardon of sin, eternal life and salvation, which the law was a shadow and figure of...all of which was to come through Christ as the great High Priest.

· “By a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;” - “perfect tabernacle,” the reference is to the human nature which the Son of God took unto Himself...it was “perfect” as to its dignity and worth...it was more perfect than the shadow because Christ was the antitype…the humanity of Christ, in its conception, its framing, its gracious endowments by the Holy Spirit, and particularly because of its union to and subsistence in the Divine person of the Son, was far more excellent and glorious than any earthly fabric (tabernacle made of human hands) could be.

1. “Not made with hands,” is set in opposition to the Jewish tabernacle, which was made by the hands of men...the humanity of Christ was the product of Him that hath no hands, even God Himself.

2. “That is to say, not of this building” the humanity of Christ belonged to a totally different order of things than ours: there is no parallel in the whole range of creation.

1) In this heavenly sanctuary Christ serves as “High Priest of the good things to come.”

Þ Jeremiah 31:31-34— “31 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: 33 but this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34 And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.”

12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

· “Neither by the blood of goats and calves,” - The design of this verse is to display the pre-eminence of Christ in the discharge of His priestly office above the legal high priest. It was by means of these (blood of goats and calves) that Aaron entered the holy of holies on the day of atonement (see Lev. 16:14, 15). However Christ was not of the order of Aaron and these offerings could not take away sin, nor would God accept of such sacrifices any longer.

· “But by his own blood he entered in once into the holy place,” - this shows the truth of Christ’s human nature, and the virtue of His blood, as in union with His divine Person, by which He opened the way into the holiest of all, that being heaven. Notice that Christ had to do this but “once,” which speaks to the quality of His offering as opposed to that of the Levitical high priest who had to continue to offer blood sacrifice each year. The inestimable value of Christ’s redemptive work may be seen in that it was accomplished “by his own blood” not the blood of goats and calves.

· “Having obtained eternal redemption for us.” - that is, from sin. To redeem is to deliver a person from a state of bondage, and that the payment of an adequate ransom-price. This which had been sought by the O.T. saints, the longing for salvation, was now to be manifested and found in Christ.

13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

· “For if the blood of bulls and of goats,” - neither could purge from sins. At best, the blood of animals was only able to purify the flesh of an unclean person.

· “And the ashes of an heifer sprinkling the unclean,” - here the apostle refers to the red heifer where the ashes were mixed with water and used as a purifying agent for those that had become unclean (See Numbers 19)...this was deemed the “water of separation.”

· “Sanctifieth to the purifying of the flesh:” - that is, the body, or only in an external way, but did not really sanctify the heart, or purify and cleanse the soul from sin.

14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

· “How much more shall the blood of Christ,” - If the blood and ashes of beasts, under the appointment of God, were efficacious unto an external and temporary justification and sanctification—that is, the removal of both guilt and ceremonial pollution—how much more shall the sacrifice of Him who was promised of old, was the Anointed and therefore the One ordained and accepted of God, effectually cleanse those to whom it is applied...this is not the blood of a mere man, but the blood of the Son of God: and the argument is from the lesser to the greater; that if the ashes of the burnt heifer, which was a type of Christ in His sufferings, which was to cleanse the body externally, then how much more virtue must there be in the blood of Christ.

· “Who through the eternal Spirit offered himself without spot to God,” - Christ, being a priest, offered up Himself, not His divine nature, but His human nature, soul and body, as in union with His divine person...this gives His sacrifice preference over all others and is the reason of its virtue and efficacy. “Without spot” has a double reference to Christ’s person, and to the holiness of His life...Christ fulfilled the law in thought, word and deed, having loved the Lord His God with all His heart and His neighbor as Himself.

· “Purge your conscience from dead works” - This is one of the effects produced by Christ’s sacrifice, an effect which the legal ordinances were incapable of securing...our conscience has been secured form the guilt of sin. The dead works point to those works done by the Levitical priest who were dead men in their own rights...they could not procure life. Therefore Christ not only removes the “legal” guilt of sin, but also the “inward” [or emotional] guilt of sin.

· “To serve the living God?” - this service was not in the mere participation of dead ceremonies that were outward and external but this service is one of sincerity and truth...for we are not washed by Christ that we may plunge ourselves again into new filth, but that our purity may serve to glorify God. The word “serve” denoted all the duties which we owe unto God, not only as His creatures, but as His children.

15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

· “And for this cause he is the mediator of the new testament,” - “for this cause” that is, because of the superior nature and efficacy of the sacrifice which Christ was to offer. God appointed Him to be the Mediator of the new covenant...Christ by His blood purged the consciences of His people from dead works, so that they might serve the living God, became the Mediator of the new testament.

Christ is the sacerdotal Mediator, that is, one who has interposed His sacrifice and intercession between God and His people in order to secure their reconciliation...Christ is, in the “new covenant” or “testament,” the Mediator, Surety, Priest, and Sacrifice, all in His own person.

· “That by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” - “that by means of death,” that is, Christ became the Mediator of the new testament, and assumed human nature that he might die, and by dying might obtain redemption for His people (all people prior to and subsequent to His death—Christ’s death is not limited to those who lived after it became of force; or His death covers not only sinners since His death, but also those who lived under the first covenant, who were called to receive the promise of eternal redemption or inheritance!). This states one of the principal ends which God had in view when appointing Christ to be the “Mediator,” namely, to deliver His people from all the bondage they were subject to as a result of their violations of His law, and this was accomplished by the payment of a satisfactory price...the blood of His Son spent in death.

16 For where a testament is, there must also of necessity be the death of the testator.

NOTE: That which is found in verses 16 through 23 is really of nature a parenthesis, brought in for the purpose of showing why it was necessary for the incarnate Son to die.

· “For where a testament is,” - The covenant of grace, as administered under the Gospel economy, is a testament or will...the covenant of grace, is properly a covenant to Christ, and a testament or will to His people.

· “There must also of necessity be the death of the testator.” - In Christ we are made joint heirs because Christ is made heir of all things, however, for us to inherit there must be the death of the testator (Christ). EXAMPLE: the “mediator” of the “old testament” was Moses, and it was not until his death, though immediately after it, that Israel entered their inheritance, the land of Canaan. Likewise, Christ, the antitype, must die before the inheritance could be ours.

17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

· “For a testament is of force after men are dead:” - In this verse it is not the making of a testament which is here referred to, but the execution of it. The words “is of force” mean, is firm and cannot be annulled...it must be executed according to the mind of the one who derived it. All things belonging to Christ were inherited by the elect upon His death.

· “Otherwise it is of no strength at all while the testator liveth.” - no claims can be made by the legatees for the part they have in it, as long as the Testator, is alive [A testament, or will, requires the death of the one who makes it. It does not become of force until the testator dies…the New Covenant with its heavenly sanctuary is like a testament, requiring Jesus’ death for it to become of force].

18 Whereupon neither the first testament was dedicated without blood.

NOTE: In verses 18 through 22 the apostle is still pressing upon the Hebrews the necessity for the blood-shedding of Christ.

· “Whereupon neither the first testament was dedicated without blood.” - The design of the apostle here is one of reasoning with the Hebrews, in that they were not to think it strange that this new testament required the death of its Testator, because it was required of the first also. The blood that was shed under the first was typical of the blood of Christ, by which the new testament is ratified.

19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

· “For when Moses had spoken every precept” - On the part of the people, Moses was desired and chosen to transact all things between God and them because they were not able to bear the effects of His immediate presence, and this choice of a spokesman on their part, God approved. Thus Moses became in a general way a “mediator” between God and men in the giving of the law.

Þ Galatians 3:19— “19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.”

Thereby we are shown that there can be no covenant between God and sinful men, but in the hands of a Mediator.

· “To all the people according to the law,” - This intimates the character of the O.T....it consisted primarily of commandments of obedience.

Þ Ephesians 2:15— “15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;”

...promising no assistance for the performance of them. Moses’ reading “every precept unto the people” emphasizes the fact that all the good things they were to receive by virtue of the covenant, depended on the observance of all that was commanded by them.

Þ Exodus 24:5-6— “5 And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. 6 And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar.”

The one was God’s part the other was theirs. Typically this foreshadowed the twofold efficacy of Christ’s blood, to make salvation Godwards and to save manwards; or to the remission of sins unto justification, and the purification of our persons unto sanctification.

· “With water, and scarlet wool, and hyssop,” - this was used to sprinkle the blood upon the people. In the mingling of the “water” with the “blood” was to represent the “blood and water” which flood from the pierced side of the Savior.

· “And sprinkled both the book, and all the people,” - in this manner the communication of the benefits of Christ’s death unto sanctification, is called the “sprinkling of the blood of Jesus Christ”

Þ 1 Peter 1:2— “2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”

...the application of the blood to the “book” of the covenant was an intimation that atonement could be made by blood for the sins against its precepts, and the application of the “water” to it told of its purity.

20 Saying, This is the blood of the testament which God hath enjoined unto you.

· “Saying, This is the blood of the testament which God hath enjoined unto you.” - In these words Moses reminded Israel of the foundation of their acceptance of the covenant, which foundation was the authority of God requiring them to do...by quoting these words of Moses, the apostle proves that not only death, but a sacrificial death, was required in order to the consecration and establishment of the first covenant. The blood was a sign, the token between God and the people of their mutual engagements in that covenant.

21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.

· “Moreover he sprinkled with blood both the tabernacle,” - (See Lev. 16:14, 16, 18) the apostle’s purpose in bringing in this additional fact was to prove that not only was the blood of Christ in sacrifice necessary, but also to demonstrate its efficacy in the removing of sins and thereby qualifying sinners to be worshippers of the most holy God.

1. In themselves (“the vessels”) were holy by God’s institution, yet in the use of them by polluted men they became defiled, and needed purging.

2. This was done to teach the Israelites and us that, the very means of grace which we use, are only made acceptable to God through the merits of Christ’s sacrifice.

The tabernacle was typical of the church, and this shows that there is no coming into the presence of God, without blood...these “vessels” may denote the vessels of grace and mercy, whereby the elect of God have had their hearts sprinkled by the blood of Christ from an evil and polluted conscience.

22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

· “And almost all things are by the law purged with blood;” - notice the “almost,” this takes into consideration the exceptions of:

Þ Numbers 31:23— “23 Every thing that may abide the fire, ye shall make it go through the fire, and it shall be clean: nevertheless it shall be purified with the water of separation: and all that abideth not the fire ye shall make go through the water.”

Þ Leviticus 22:6-7— “ 6 The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water. 7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food.”

...but let it be noted that these exceptions were of such things as wherein the worship of God was not immediately concerned, nor was the conscience defiled; they were only of external pollution. The apostle’s intent here is to prove both the necessity for the death of Christ and the efficacy of His blood unto the purging of sins...wherefore the legal institutions under the law were types.

· “And without shedding of blood is no remission.” - that is, of sin; there was no typical remission without the shedding of blood and there can be no real remission but by the blood of Christ. There can be no instance in the O.T. where pardon was granted without the shedding of blood...it would not have been agreeable with the justice of God to forgive sin without satisfaction. God, in His grace, provided that there should be a testifaction of the remission of sins, and that the curse of the law should not be immediately executed on them that sinned. This He did by allowing the people to make atonement for those sins by the blood sacrifices.

Þ Leviticus 17:11— “11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.”

23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

In this verse the apostle brings to a head, or sums up, his previous argument concerning the typical purification of all things under the law, and the spiritual purification has been effected by the sacrifice of Christ.

· “It was therefore necessary” - the reference is both to the type and the Antitype...there was nothing in the nature of the typical objects themselves which demanded a purgation by sacrifice, but, inasmuch as God designed to foreshadow heavenly things by them, it was requisite that they should be purged with blood...it was necessary the types and Antitype correspond.

· “That the patterns of things in the heavens should be purified with these;” - “patterns” or “figures” were the things the apostle had been treating of, namely, the covenant, the book, the people, the tabernacle and all its vessels....which were types and patterns of persons and things in Gospel churches.

The term purification has a twofold meaning; it is the external dedication unto God and internal purification, both of which are, generally included in the term sanctification.

· “But the heavenly things themselves with better sacrifices than these.” - that is, all the counsel of God in Christ, in the redemption, salvation, worship, and eternal glory of the Church. The heavenly things are better sacrifices because they have been purified by the blood of Christ, otherwise, sin would enter into the heavens of God...it is a better sacrifice than the legal ones, in its own nature and in its use and efficacy to take away sin, and make perfect, which the legal ones could not...the one offering of Christ expresses its excellency, and denotes that it provides the substance of the many shadows under the law.

24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

· “For Christ is not entered into the holy places made with hands,” - three things may be noted form this:

· “Which are the figures of the true;” - the most holy place in the tabernacle was but a figure of heaven, the truth of that type...inaccessible to the common priests, that it might be as heaven to God. Nothing unclean can enter into the heavenly sanctuary; this was shadowed in The Most Holy Place.

· “But into heaven itself,” - This entrance by Christ into the heavenly Sanctuary was to show that His sacrifice and the atonement made by Him for His people was immediately accepted by God. The entrance of our royal High Priest into heaven was necessary for rendering His sacrifice effective in the application of the benefits of it to the Church. Due attention needs to be paid to the fact that Christ required no sacrifice for Himself: His was solely for the benefit of the elect or His sheep.

· “Now to appear in the presence of God for us:” - This was an act by Christ in His sacerdotal office ...He has gone there to seek God and dispense to His people those blessings which He purchased for them...Christ pleads the infinite merits of His sacrifice for those that are His.

25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

· “Nor yet that he should offer himself often,” - This shows the perfection of the offering of Christ for justice has been satisfied, the law fulfilled, the penalty of sin done away with, and complete salvation has been obtained at once.

· “As the high priest entereth into the holy place every year with blood of others;” - the priest did not enter in to offer his own blood, rather the blood of goats and calves...but Christ entered into heaven with His own blood, he having been altar, priest, and sacrifice: the high-priest went into the most holy place every year, but Christ has entered into heaven once for all, where He sits down and continues, having done His work effectively.

26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

· “For then must he often have suffered since the foundation of the world:” - if Christ had been required to offer Himself up often [a practice of Roman Catholicism in their Mass] then He would have had to suffer...the priests offered every year but they were not required to suffer...but Christ being both Priest and Sacrifice could not “offer” without “suffering.” and herein does the force of the argument principally consist...the very nature of Christ’s sacrifice, which was by the shedding of His blood in death, precluded a repetition thereof [therefore the practice of the Catholic Church is heretical].

· “But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” - The “end” (or the “consummation of the ages”) or purpose of the first appearing of Christ was to “put away sin.” Christ “disannulled” (put away) sin by making a complete atonement for all sin of all His people, receiving its wages, expiating its guilt, destroying its dominion.

27 And as it is appointed unto men once to die, but after this the judgment:

· “And as it is appointed unto men once to die,” - That “appointment” was a penal one, being the sentence and curse of the broken law (Gen. 2:17), consisting of two parts; temporal death and eternal judgment.

Þ 2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. {thou shalt surely...: Heb. dying thou shalt die}

· “But after this the judgment:” - Death does not make an end to man, but is subservient to something else...as death leaves men, so shall judgment find them. This “judgment” is here opposed to the “salvation” of believers at the second appearing of Christ.

28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

· “So Christ was once offered” - Christ was “appointed” or sentenced by God, the Judge of all, to undergo the curse of the law, on behalf and in the stead of those whom He represented.

· “To bear the sins of many;” - Many are brought to believe in Christ, and many are justified by Him, have their sins forgiven them, and are glorified: though Christ bore not the sins of all men; for as all men have not faith, all are not justified, pardoned, and saved: what he bore were sins; all types of sin, every act of sin, and all that belongs to it, but only for His elect. If Christ would have suffered for all sin, rather than all types of sin, then, all would be saved. If Christ paid for all sin, why would any go to hell. There are two possibilities:

1. God allowed Christ to suffer and pay the price for all sin knowing that not all men would accept His Son. Therefore, God is not a just God; but a vindictive God.

2. God allowed Christ to suffer and pay the price for all who are of the elect; for all who were foreordained unto salvation. Therefore, Christ did not die for all people but, rathe

Commentary on Hebrews, by John Gill