Hebrews 9

Hebrews 9:1

THe first] now the Apostle comes again to declare that which he had intermitted from, chap. 8. 5. namely, that the Levitical Priesthood, was a figure of Christs heavenly Priest-hood, as well in regard of the places as of the sacred actions, with a singular correspondencie, which he doth particularly lay open Worldly] that is to say, material and earthly.

Hebrews 9:2

The first] namely, the first and foremost part of the Tabernacle divided with the great vail from the other part, which was called the most holy place, Exodus 26:1; Exodus 26:31; Exodus 26:33.

Hebrews 9:3

The second] namely, that great inward vail called the second, to make a difference between it and the hanging which was at the first comming in of the Tabernacle. See Exodus 26:31; Exodus 26:36. The Tabernacle] namely, the most inward part, and as it were the bottome of it.

Hebrews 9:4

Censer] whereof Moses makes no mention Wherein was] namely, in the second Tabernacle or inward part thereof.

Hebrews 9:5

Of glorie] Above which God appeared as sitting upon his glorious Throne, 1 Samuel 4:4. Psal. 80. 1. and 99. 1. And as the Arke represented Heaven, so those Cherubims were figures of the Angels, which serve God in the Heaven of his glorie, Psal. 89. 7. The mercie seat] See uponExod. 25. 17.

Hebrews 9:6

Went alwayes] that is to say, it was appointed by the Law, that they should go in, which was also observed at that time this Epistle was written.

Hebrews 9:8

Signifying] namely, that the keeping of the Sanctuarie alwayes shut in this kinde, but onely once a year when the Priest went in, in the day of expiations, did signifie that the sacrifice was not yet fulfilled, nor that bloud spilt by vertue of which believers might have free accesse to God in Heaven, without being any further obliged to seek and worship Him on earth, in the signes of his presence, John 4:23. Hebrews 10:19-20. See upon Matth. 27. 51. The first] namely, the earthly Tabernacle which was built by Moses, under which also ought to be understood Solomons Temple.

Hebrews 9:9

In which] namely, where the Jewes do yet continue to offer bodily sacrifices whose want of vertue, out of Christ, may now more clearly be perceived under the Gospel As pertaining to] that is to say, inwardly, spiritually, so that the expiation may be effectuall in Gods judgement, to which the conscience is answerable, and that the conscience may likewise thereby be assured and perswaded to obtain grace.

Hebrews 9:10

Carnall] namely, of ceremonies, and outward, terrestriall, and corporall observances. See Galatians 3:3. Philippians 3:4. Hebrews 7:16. Of reformation] in which all the signification of the foresaid things being fulfilled in Christ, the use was also to be changed into a spirituall and more excellent worship without end, Hebrews 8:7.

Hebrews 9:11

But Christ] now he declares the spiritual substance of the figures which were before described, & likewise the difference which is between the figure and the mysteries which are figured Of good things to come] namely, the effect and end of whose Priesthood is to dispence unto us the eternall good things, and the life to come By a greater end] this ought to be continued with that which is spoken, verse 12. that he is entred into the Sanctuarie, namely, into Heaven, the meaning is, having taken humane flesh upon Him, compared chap. 8. 〈◊〉. to the forepart of Moses his Tabernacle Not made] that is to say, not made by humane art of dead stffe, as the ancient Tabernacle was, and all other worldly buildings.

Hebrews 9:12

Of goates] He hath a speciall relation to the sacrifices of the day of expiations, Leviticus 16:3; Leviticus 16:5. By his own] by the meanes and vertue of the sacrifice of himselfe Into the holy place]namely, into Heaven, Heb 8: 2. and 9. 8 Eternall] therefore there is no more need of reiterating the sacrifice at the enrance of the Sanctuarie, as in the Leviticall Priesthood.

Hebrews 9:13

Sanctifieth] namely, if they did according to the Law expiate the outward and corporall defilings which do not penetrate so farre as to pollute the soul, so that man being thus cleansed might be re-admitted to the communion of holy things, Numb. 19. 11, 13, 16. or it signifies that the sacrifices of the Law could make none but a ceremoniall expiation, which is called carnal, in opposition to Christs spiritual expiation. See verse 10.

Hebrews 9:14

Through the] The consideration of his Deitie concurring in his sacrifice, 1 Timothy 3:16. 1 Peter 3:18. that by vertue of his persons soveraigne dignitie, he might give an efficacie of infinite value to the sacrifice of his Humanitie. See Acts 20:28. Without spot] this is the second foundation of the vertue of the sacrifice, besides his Deitie; namely, the innocencie and perfect obedience of Christ, being man, to which two we must adde the third, which is Gods order and vocation, which makes Christ relative and communicable to all his believers.Purge] shall cause you to be absolved from sin, by the imputing of his righteousnesse and satsfaction, by meanes whereof you shall receive the Spirit of sanctification, and shall be able to serve Him in newnesse of life, Romans 6:3-5.

Hebrews 9:15

For this cause] seeing that Christ by his death hath fulfilled his Priesthood, and that the end of every Priest is to be a Mediatour of peace, and covenant between God and men, it followeth that He is truely a Mediatour of the nevv covenant, Heb. 7. 22. and 8. 6. vvhich seeing it cannot be ratified, but onely by the death of the suretie, to give satisfaction to Gods justice, is also called a Testament, for the Greek word may signifie either Covenant or Testament That by meanes] the end of this his Office is the Churches eternal salvation, which Church is composed of men effectually called to the participation of Gods grace, through the Redemption by Christs bloud Of the transgressions] namely, of the sinnes of all mankinde who were left without any remedie of true expiation, even for Gods people themselves, Acts 13:39. Romans 3:25. which must be understood without Christ, and faith in Him being promised; for by this meanes, believers of all ages have been reconciled to God, by vertue of his satisfaction, which was alwayes as present with God The promise] namely, the everlasting inheritance which was promised.

Hebrews 9:16

For where] He proves by the nature of this covenant, which hath many things like unto a testamentarie disposition, that it was necessary that Christ should di, that his children, and believers might obtain the heavenly inheritance.

Hebrews 9:17

After men are] namely, after the testaor is dead, for before his death, he may alter his wil, at any time so long as he is alive.

Hebrews 9:18

Whereupon] He proves by the ancnt covenant which was a figure of the new, that there can be no covenant of God with man, but by the meanes of satisfaction for sin by death, which was represented by that bloud of beasts Was dedicated] namely, the first solemne establishment of it.

Hebrews 9:19

According to the] following Gods expresse command to Moses, Exod. 20. 22. and 21. 1 Took the] the Apostle mixeth and joyneth together the anniversary expiation of the Sanctuarie, and of the Tabernacle, Leviticus 16:14. with the first powring out of the bloud, set down, Exodus 24:5-6. With water] this is not specified in Moses, but may be gathered by similitude and analogie, by Lev. 14. 6. 51. The book] this likewise is not set down in Moses, but the holy Ghost revealed it to the Apostle; and hereby seemes to be signified, that Gods covenant was not onely founded upon the Law, but likewise upon the satisfaction which should be given by Christ, and that it was figured by the bloud, seeing the book was like the bond, and the sprinkling like the acquittance, see Colossians 2:14.

Hebrews 9:20

Which God] namely, which God hath commanded, or hath appointed with you.

Hebrews 9:21

The Tabernacle] He sheweth that the meaning is, that by that onely meanes of Christs bloud the Law of God is satisfied, and his wrath appeased, which was pointed at by the sprinkling of the bloud upon the book, and the conscience of the people was purified, which was represented by the sprinkling upon the people, and so all the service which they did to God after that was acceptable to God, the spring of uncleannesse, namely, sin being taken away, which was figured by the sprinkling of the Tabernacle, and all the utensils belonging to the outward service of it.

Hebrews 9:22

Is no remission] the Sacrament and ordinary Signe of all purging of sin, and ceremoniall uncleannesses according to the Law, is the sprinkling of bloud, see Leviticus 17:11.

Hebrews 9:23

Necessary] namely, by the expresse command of the Law, and by the continuall and unavoidable uncleannesses of the people, Leviticus 16:16. The heavenly things] Heaven, though clean from all pollution of sin, is said to be purified by Christs bloud, because that by vertue thereof it is not onely the most noble part of the world, and the treasure of all earthly blessings, but is consecrated to be as it were the open Temple of spirituall service, whither the Church carrieth its prayers, vowes, thankes-givings, faith, and hope With better sacrifices]not that there were divers sacrifices as formerly, but because Christs onely sacrifice under the New Testament, is in stead of the severall ones in the Old Testament.

Hebrews 9:24

Of the true] namely, of the heavenly, in which is the truth, and realitie of all ancient figures, Heb. 8. 2. and 9. 8, 12.

Hebrews 9:25

Of others] that was none of their own.

Hebrews 9:26

For then] the meaning is, if the reiteration of Christs sacrifice were necessary for future times, the same reason would likewise prevail for times past, seeing we must suppose that all believers sinnes in all ages, have been purged by vertue of Christs onely sacrifice, present to God, and to their faith, and if it was effectual, before it was fulfilled, much more ought it to be esteemed such, after it is fulfilled To put away] to blot out the fault, and cancell the bond, as concerning punishment, before Gods judgement, and likewise to destroy, and mortifie the strength of it in his members.

Hebrews 9:27

And as it is] Gods ordinary Law is, that man should once die, after which death followeth his everlasting judgement, either to life or to death; so Christs sacrifice being accomplished by his death, it followeth that he hath once onely offered himselfe, and that upon this death, God hath pronounced the sentence of absolution for all his elect.

Hebrews 9:28

To bear] to take their bond and condemnation off from them, and lay it upon himselfe, and bear it upon the crosse, Isai 53. 4. 6. 1 Peter 2:24. Unto them that] A frequent description of true believers, who live in a perpetuall desire and hope of Christs blessed comming, Romans 8:25. 2 Timothy 4:8. Without sin] being no more loaden with mens sinnes, for to satisfie for them, as he was at his first comming, 2 Corinthians 5:21. but onely to bring believers into the possession of the acquired salvation.