Hebrews 9

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 25 2 8 0 0 9. Jesus: High Priest and Sacrifice, part 2) (9:1 28)) Outline) D. The Earthly Sanctuary ) 9:1 5 1. The First Covenant and the Tabernacle ) 9:6 10 2. The High Priest and the Most Holy Place ) E. Jesus Sacrificial Blood ) 9:11 14 1.

Christ s Blood Cleanses Our Consciences ) 9:15 2. Christ s Death and the First Covenant ) 9:16 22 3. Christ s Blood Procures Forgiveness ) 9:23 28 4. Christ s Perfect Sacrifice ) ) ) ) D. The Earthly Sanctuary) 9:1 10) 9 1 Now the first covenant had regulations for worship and also an earthly sanctuary. 2 A tabernacle was set up. In its first room were the lampstand, the table and the consecrated bread; this was called the Holy Place. 3 Behind the second curtain was a room called the Most Holy Place, 4 which had the golden altar of incense and the gold-covered ark of the covenant.

This ark contained the gold jar of manna, Aaron s staff that had budded, and the stone tablets of the covenant. 5 Above the ark were the cherubim of the Glory, overshadowing the atonement cover. But we cannot discuss these things in detail now.) 6 When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry. 7 But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance. 8 The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing. 9 This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. 10 They are only a matter of food and drink and various ceremonial washings external regulations applying until the time of the new order.) ) 1. The First Covenant and the Tabernacle) 9:1 5) Every chapter in the Epistle to the Hebrews has its own central message. For example: chapter 5, Christ is superior to Aaron the high priest; chapter 7, Christ is high priest in the order of Melchizedek; and chapter 9, Christ offers himself as a sacrifice once for all.) Although the topic of the covenant has become an integral part of the epistle at this point, the author nevertheless has to link the topic to the continuing discussion of the priesthood of Christ. In chapter 9 the author of Hebrews brings together these two strands and weaves them into a grand design. He portrays the construction of the tabernacle of the desert period, enumerates the various furnishings inside the sanctuary, and mentions the Most High Place with the ark and the cherubim.) 1.

Now the first covenant had regulations for worship and also an earthly sanctuary.) The writer of Hebrews contrasts the old and new covenants in the last verse of the preceding chapter. Consistently he calls the old covenant the first (8:7, 13; 9:1, 15, 18). Because he has already spoken of the tabernacle Moses was told to build (8:5), he now has to show a connection between covenant and tabernacle.) 1 1 2 8 0 “tw://bible.?id=2.24.0|AUTODETECT|” As a trained theologian the writer has the Old Testament Scriptures at hand. The first covenant was confirmed by the people of Israel just before Moses received the design for the construction of the tabernacle 7 1 -1 9 0 “tw://bible.?id=2.24.0|AUTODETECT|” Exod. 24) 1 1 -1 9 0 0 ). The design for the tabernacle and its contents, the regulations for worship, and the construction of the earthly sanctuary are recorded in succeeding chapters. Incidentally, the descriptive adjective earthly must be understood as the counterpart of the description greater and more perfect that is applied to the tabernacle that is not man-made (9:11; also see 8:2).) 1 1 2 8 0 0 The covenant, says the writer, includes two matters.) 1 1 2 8 0 “tw://bible.?id=2.29.30|AUTODETECT|” a. Regulations for worship. God did not leave the practice of worship to the invention of the Israelites. With the design for the tabernacle, God also gave Moses the detailed ordinances for divine worship 7 1 -1 9 0 “tw://bible.?id=2.29.30|AUTODETECT|” Exod. 29, 30) 1 1 -1 9 0 0 ). In other words, Moses passed on to the Israelites God-ordained regulations for worship.) 1 1 2 8 0 “tw://bible.?id=58.9.1|AUTODETECT|” b. Earthly sanctuary. Rules for worship and the mandate for the erection of the sanctuary are closely connected in Exodus 25 30. And even in ) 7 1 -1 9 0 “tw://bible.?id=58.9.1|AUTODETECT|” Hebrews 9:1) 1 1 -1 9 0 0 , the phrases regulations for worship and earthly sanctuary are joined by a connective particle that is translated and also. ) 1 1 2 8 0 “tw://bible.?id=2.24.0|AUTODETECT|” The word sanctuary may have been chosen for stylistic reasons. The writer uses the term tabernacle in the next verse, but throughout his epistle he refrains from employing the expression temple. Some commentators see this choice of words as a clear indication that when the author wrote Hebrews, the Jerusalem temple already had been destroyed. Other commentators say that the choice is a matter of basics: the tabernacle is basic to the temple. Although this comment is commendable, I think that the determinative factor in the writer s choice of words, at least for chapters 8 and 9, is the close link between the confirmation of the covenant 7 1 -1 9 0 “tw://bible.?id=2.24.0|AUTODETECT|” Exod. 24) 1 1 -1 9 0 0 ) and the mandate to construct the tabernacle (Exod. 25 27).) 1 1 2 8 0 0 2. A tabernacle was set up. In its first room were the lampstand, the table and the consecrated bread; this was called the Holy Place. 3. Behind the second curtain was a room called the Most Holy Place, 4. which had the golden altar of incense and the gold-covered ark of the covenant. This ark contained the gold jar of manna, Aaron s staff that had budded, and the stone tablets of the covenant.) 1 1 2 8 0 “tw://bible.?id=2.16.25|AUTODETECT|” Mainly from passages in ) 7 1 -1 9 0 “tw://bible.?id=2.16.25|AUTODETECT|” Exodus 16, 25) 1 1 -1 9 0 “tw://bible.?id=2.16.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.16.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=4.17.0|AUTODETECT|” , and 30, as well as in ) 7 1 -1 9 0 “tw://bible.?id=4.17.0|AUTODETECT|” Numbers 17) 1 1 -1 9 0 0 , the author gleaned the information for his description of the interior and furniture of the tabernacle. Note that he describes the tabernacle as a structure with two rooms: the first room is called the Holy Place, and the second room is known as the Most Holy Place.) 1 1 2 8 0 0 a. The first room) 1 1 2 8 0 “tw://bible.?id=2.25.31-2.25.39|AUTODETECT|” In the Holy Place, the larger of the two rooms, were the lampstand, the table, and the consecrated bread. The lampstand, according to ) 7 1 -1 9 0 “tw://bible.?id=2.25.31-2.25.39|AUTODETECT|” Exodus 25:31 39) 1 1 -1 9 0 “tw://bible.?id=2.25.34|AUTODETECT|” , was a most beautifully crafted piece of furniture. It was made of seventy-five pounds (thirty-four kilograms) of gold, consisting of a base and shaft from which six branches extended three to one side of the shaft and three to the other. At the top of these six branches and shaft were cups decorated like almond flowers with buds and blossoms 7 1 -1 9 0 “tw://bible.?id=2.25.34|AUTODETECT|” Exod. 25:34) 1 1 -1 9 0 “tw://bible.?id=2.40.24|AUTODETECT|” ). The lampstand was placed on the south side of the Holy Place 7 1 -1 9 0 “tw://bible.?id=2.40.24|AUTODETECT|” Exod. 40:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.25.23|AUTODETECT|” The table, made of acacia wood, was about 3� feet (about 1.1 meters) long and 2� feet (about 0.7 meter) wide. It was covered with pure gold 7 1 -1 9 0 “tw://bible.?id=2.25.23|AUTODETECT|” Exod. 25:23) 1 1 -1 9 0 “tw://bible.?id=2.25.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.25.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=2.25.30|AUTODETECT|” ), and the bread of the Presence 7 1 -1 9 0 “tw://bible.?id=2.25.30|AUTODETECT|” Exod. 25:30) 1 1 -1 9 0 “tw://bible.?id=2.40.22|AUTODETECT|” ) was placed on it. The table was located on the north side of the Holy Place 7 1 -1 9 0 “tw://bible.?id=2.40.22|AUTODETECT|” Exod. 40:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=3.24.5-3.24.9|AUTODETECT|” Twelve loaves of bread, representing the twelve tribes of Israel, were placed on this table 7 1 -1 9 0 “tw://bible.?id=3.24.5-3.24.9|AUTODETECT|” Lev. 24:5 9) 1 1 -1 9 0 “tw://bible.?id=40.12.4|AUTODETECT|” ). The bread was known as the bread of presentation or consecrated bread 7 1 -1 9 0 “tw://bible.?id=40.12.4|AUTODETECT|” Matt. 12:4) 1 1 -1 9 0 “tw://bible.?id=41.2.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.2.26|AUTODETECT|” Mark 2:26) 1 1 -1 9 0 “tw://bible.?id=42.6.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.4|AUTODETECT|” Luke 6:4) 1 1 -1 9 0 0 ). The author of the epistle mentions table and bread in the same breath to indicate that they belong together.) 1 2 2 8 0 0 b. The second room) Inside the tabernacle was another curtain that separated the Most Holy Place from the Holy Place. This room contained, according to the writer of Hebrews, the golden altar of incense and the gold-covered ark of the covenant. Questions about these two items have caused much debate. We shall consider them in sequence.) 1 1 2 8 0 “tw://bible.*?id=2.30.1-2.30.6|AUTODETECT|”

The golden altar of incense. The altar for burning incense was made of acacia wood and covered with pure gold. It was square, about 1� feet (about 0.5 meter) in length and width and about 3 feet (about 0.9 meter) high 7 1 -1 9 0 “tw://bible.?id=2.30.1-2.30.6|AUTODETECT|” Exod. 30:1 6) 1 1 -1 9 0 “tw://bible.?id=2.30.6|AUTODETECT|” ). God instructed Moses to put the altar in front of the curtain that is before the ark of the Testimony 7 1 -1 9 0 “tw://bible.?id=2.30.6|AUTODETECT|” Exod. 30:6) 1 1 -1 9 0 “tw://bible.?id=2.40.26|AUTODETECT|” ), and this is exactly what Moses did 7 1 -1 9 0 “tw://bible.?id=2.40.26|AUTODETECT|” Exod. 40:26) 1 1 -1 9 0 0 ). The writer of the Epistle to the Hebrews, however, states that the altar was with the ark in the Most Holy Place, but this is contrary to the divine instructions Moses received and followed. See the diagram of the tabernacle (Fig. 1).) 1 3 2 8 0 0 Obviously, we face a problem that is not easy to solve. Some commentators are rather quick in saying that the author must have made a mistake or was) ) ) 1 1 2 8 0 “tw://bible.?id=11.6.22|AUTODETECT|” unacquainted with the description of the interior of the tabernacle.��1�� But that is hardly plausible in view of the detailed knowledge of the Old Testament Scriptures he exhibits in his epistle. Admittedly, the author could have been influenced by the description of Solomon s temple in which the altar belonged to the inner sanctuary 7 1 -1 9 0 “tw://bible.?id=11.6.22|AUTODETECT|” I Kings 6:22) 1 1 -1 9 0 “tw://bible.?id=42.1.11|AUTODETECT|” ). However, the author of Hebrews makes no mention of Solomon s temple. In the postexilic temple the altar of incense was located in the Holy Place, not in the Most Holy Place 7 1 -1 9 0 “tw://bible.?id=42.1.11|AUTODETECT|” Luke 1:11) 1 1 -1 9 0 “tw://bible.?id=42.1.9|AUTODETECT|” ). Zechariah was a priest (not a high priest) who was chosen by lot & to go into the temple of the Lord and burn incense 7 1 -1 9 0 “tw://bible.?id=42.1.9|AUTODETECT|” Luke 1:9) 1 1 -1 9 0 0 ). He could serve only in the Holy Place.��2��) 1 1 2 8 0 “tw://bible.?id=14.26.19|AUTODETECT|” Other commentators take the expression the altar of incense to mean censer, that is, a container for burning incense. This interpretation, which was common in the Middle Ages and the time of the Reformation (see the Bible translations of that day), is based on the translation of the Greek word for altar of incense. ��3�� In ) 7 1 -1 9 0 “tw://bible.?id=14.26.19|AUTODETECT|” II Chronicles 26:19) 1 1 -1 9 0 “tw://bible.?id=26.8.11|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=26.8.11|AUTODETECT|” Ezekiel 8:11) 1 1 -1 9 0 “tw://bible.?id=2.30.0|AUTODETECT|” , the translation is censer. The interpretation, then, is that the high priest used the container for burning incense once a year and that he left it permanently in the Most Holy Place. Thus the censer was always with the ark in the inner sanctuary. This view does not seem to remove the difficulties we face. The passages in ) 7 1 -1 9 0 “tw://bible.?id=2.30.0|AUTODETECT|” Exodus 30) 1 1 -1 9 0 “tw://bible.?id=2.30.7-2.30.8|AUTODETECT|” and 40 speak of an altar, not of a censer. Also, the altar of incense filled an important function in the Holy Place. Every morning and every evening Aaron or one of his male descendants had to burn incense on the altar 7 1 -1 9 0 “tw://bible.?id=2.30.7-2.30.8|AUTODETECT|” Exod. 30:7 8) 1 1 -1 9 0 0 ). The altar of incense was much more significant than a censer.) 1 1 2 8 0 “tw://bible.?id=3.16.12|AUTODETECT|” However, on the Day of Atonement the high priest had to take a censer full of burning coals from the altar before the Lord and two handfuls of finely ground fragrant incense and take them behind the curtain 7 1 -1 9 0 “tw://bible.?id=3.16.12|AUTODETECT|” Lev. 16:12) 1 1 -1 9 0 0 ). On that special day, once a year, the censer became the extension of the altar of incense. The smoke of the incense had to conceal the atonement cover of the ark, so that the high priest would not die (v. 13). The function of the altar could not be obstructed by a curtain separating the Most Holy Place from the Holy Place. Thus, the censer momentarily entered behind the curtain as an extension of the altar of incense.) 1 1 2 8 0 “tw://bible.?id=2.30.10|AUTODETECT|” We should also note that on the Day of Atonement the high priest cleansed the altar of incense by sprinkling animal blood on the horns of the altar 7 1 -1 9 0 “tw://bible.?id=2.30.10|AUTODETECT|” Exod. 30:10) 1 1 -1 9 0 0 ). Once a year the altar was most holy to the Lord (v. 10) and could be mentioned with the ark of the covenant.) 1 1 2 8 0 “tw://bible.?id=58.9.0|AUTODETECT|” In ) 7 1 -1 9 0 “tw://bible.?id=58.9.0|AUTODETECT|” Hebrews 9) 1 1 -1 9 0 0 the author stresses the prominence of the Day of Atonement (v. 7). For him, the altar of incense and the ark were the most important objects.) 1 1 2 8 0 “tw://bible.?id=9.4.0|AUTODETECT|”
The gold-covered ark of the covenant. A chest made of acacia wood, the ark was 3� feet (about 1.1 meters) long, 2� feet (about 0.7 meter) wide, and 2� feet (about 0.7 meter) high. It was completely covered with pure gold. It was permanently located in the Most Holy Place except when the Lord God told the Israelites to continue their wilderness journey. Then the priests were to carry the ark. Later, except when the ark was in Philistine cities and in the houses of Abinadab 7 1 -1 9 0 “tw://bible.?id=9.4.0|AUTODETECT|” I Sam. 4) 1 1 -1 9 0 “tw://bible.?id=10.6.10-10.6.12|AUTODETECT|” and 6) and Obed-Edom 7 1 -1 9 0 “tw://bible.?id=10.6.10-10.6.12|AUTODETECT|” II Sam. 6:10 12) 1 1 -1 9 0 0 ), the ark remained in the tabernacle and subsequently the temple.��4��) 1 1 2 8 0 “tw://bible.?id=2.16.33|AUTODETECT|” The ark contained the gold jar of manna, Aaron s staff that had budded, and the stone tablets of the covenant. These objects came from Israel s history. First, the jar filled with manna was placed before the Lord to be kept for the generations to come 7 1 -1 9 0 “tw://bible.?id=2.16.33|AUTODETECT|” Exod. 16:33) 1 1 -1 9 0 0 ). The author of Hebrews used the Septuagint translation of the Hebrew text, for that translation has the reading gold jar. Only the author conveys the information that the gold jar had a place inside the ark.) 1 1 2 8 0 “tw://bible.?id=4.17.8|AUTODETECT|” The second item was Aaron s staff that had not only sprouted but had budded, blossomed and produced almonds 7 1 -1 9 0 “tw://bible.?id=4.17.8|AUTODETECT|” Num. 17:8) 1 1 -1 9 0 “tw://bible.?id=11.8.9|AUTODETECT|” ). This staff was put in front of the Testimony (v. 10). The Old Testament provides no information about depositing the staff inside the ark. If the ark indeed contained this rod, it would have had to conform to the size of the ark. When the ark was placed in the temple of Solomon, it contained nothing except the two stone tablets that Moses had placed in it at Horeb 7 1 -1 9 0 “tw://bible.?id=11.8.9|AUTODETECT|” I Kings 8:9) 1 1 -1 9 0 “tw://bible.?id=14.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.5.10|AUTODETECT|” II Chron. 5:10) 1 1 -1 9 0 0 ). Because of Scripture s silence, we are unable to draw any conclusions on these matters.) 1 1 2 8 0 “tw://bible.?id=5.10.1-5.10.5|AUTODETECT|” The two stone tablets inscribed with the Ten Commandments were to be placed in the ark. And this was exactly what Moses did 7 1 -1 9 0 “tw://bible.?id=5.10.1-5.10.5|AUTODETECT|” Deut. 10:1 5) 1 1 -1 9 0 0 ). The author of Hebrews calls the ark and the tablets covenant objects. That is, both the ark and the Ten Commandments testified to the covenant relationship God had with the Israelites. The ark symbolized God s sacred presence in the midst of his people and gave visual meaning to God s promise, I will be your God. The two stone tablets were a constant reminder to the people of Israel to keep the law of God, so that in obedience they could be his people.) 1 1 2 8 0 0 5a. Above the ark were the cherubim of the Glory, overshadowing the atonement cover.) 1 1 2 8 0 “tw://bible.?id=2.25.17-2.25.22|AUTODETECT|” The writer returns to his description of the lid of the sacred chest. It was made of pure gold and measured 3� feet (about 1.1 meters) by 2� feet (about 0.7 meter). On top of the cover were two angels, called cherubim, made of hammered gold. These two faced each other, with wings outspread covering the ark, and looked down toward the ark 7 1 -1 9 0 “tw://bible.?id=2.25.17-2.25.22|AUTODETECT|” Exodus 25:17 22) 1 1 -1 9 0 “tw://bible.?id=2.37.6-2.37.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.37.6-2.37.9|AUTODETECT|” 37:6 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.3.24|AUTODETECT|” God placed cherubim at the east side of the Garden of Eden to guard the way to the tree of life 7 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” Gen. 3:24) 1 1 -1 9 0 “tw://bible.?id=4.7.89|AUTODETECT|” ). The posture of the cherubim on the cover of the ark projects the idea of guarding the way to God. Between the two cherubim God dwells, for from that place Moses heard God speak 7 1 -1 9 0 “tw://bible.?id=4.7.89|AUTODETECT|” Num. 7:89) 1 1 -1 9 0 “tw://bible.?id=9.4.4|AUTODETECT|” ). God is enthroned between the cherubim 7 1 -1 9 0 “tw://bible.?id=9.4.4|AUTODETECT|” I Sam. 4:4) 1 1 -1 9 0 “tw://bible.?id=10.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.6.2|AUTODETECT|” II Sam. 6:2) 1 1 -1 9 0 “tw://bible.?id=12.19.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.19.15|AUTODETECT|” II Kings 19:15) 1 1 -1 9 0 “tw://bible.?id=19.80.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.80.1|AUTODETECT|” Ps. 80:1) 1 1 -1 9 0 “tw://bible.?id=19.99.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.99.1|AUTODETECT|” 99:1) 1 1 -1 9 0 “tw://bible.?id=23.37.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.37.16|AUTODETECT|” Isa. 37:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The expression cherubim of the Glory, an obvious reference to God s glory, represents a glimpse of the heavenly glory. As Paul puts it in his First Epistle to Timothy: God & alone is immortal and & lives in unapproachable light, whom no one has seen or can see (6:15 16).) 1 1 2 8 0 “tw://bible.?id=3.16.2|AUTODETECT|” With their outspread wings the cherubim were overshadowing the place of atonement. Another translation for atonement cover is mercy seat. God appeared in the cloud over the atonement cover 7 1 -1 9 0 “tw://bible.?id=3.16.2|AUTODETECT|” Lev. 16:2) 1 1 -1 9 0 “tw://bible.?id=3.16.14|AUTODETECT|” ), and no one, not even the high priest, was permitted to approach God. Who then might come before God? Only on the Day of Atonement might the high priest come sprinkling the blood of a bull seven times on the atonement cover 7 1 -1 9 0 “tw://bible.*?id=3.16.14|AUTODETECT|” Lev. 16:14) 1 1 -1 9 0 0 ). The lasting ordinance was: Atonement is to be made once a year for all the sins of the Israelites (v. 34). God showed mercy once a year.) 1 13 2 8 0 0 5b. But we cannot discuss these things in detail now.) The author is vitally interested in showing the insufficiency of gifts and sacrifices brought to God, for they could not clear the conscience of the worshiper (9:9). He is eager to discuss the sufficiency of Christ s sacrifice (9:11 14). Therefore, he somewhat abruptly discontinues the consideration of the tabernacle furniture. An extended discussion on this topic would not suit the author s purpose.) ) Greek Words, Phrases, and Constructions in 9:1 5) Verse 1) �6�� the descriptive imperfect active indicative of �� (I have, hold) relates to the entire span of history in which the old covenant functioned.) ! �� the noun must be supplied. The context seems to suggest the word �� (see 8:13).

Some manuscripts have the reading �� (tabernacle).) �� this noun belongs to the family that has the basic root �� (show, point).��5�� The noun translated regulations lacks the definite article (see 9:10). The -�� ending of the singular expresses the result of an action; that is, God spoke to the Israelites and laid down divine regulations.) �� this noun can be either a genitive singular as an objective genitive (for worship) or an accusative plural (see 9:6, which has the definite article). The genitive singular is preferred.) Verse 2) �� the position of this noun is unique: without the definite article it stands first in the sentence and thus receives all the emphasis it needs. The noun, however, is defined by the definite article and adjective ! ��. The adjective conveys the idea of two rooms in one tabernacle, not two tabernacles.) �� the accent mark indicates that this substantivized adjective is the neuter plural, not the feminine singular, which is ��. The adjective lacks the definite article (see also 9:24).

The writer of Hebrews builds a sequence of �x �� (9:1), �� (9:2), and �� (9:3). Says Norman H. Young, It is best to take verse 2 as a neuter plural and allow the use of this form for a description of the outer tent (as in verse 2) as exceptional. ��6��) Verse 3) 1 1 2 8 0 “tw://bible.?id=58.6.19|AUTODETECT|” �� this preposition controls the accusative case of �x �� as an accusative of place. For the use of ��, see ) 7 1 -1 9 0 “tw://bible.?id=58.6.19|AUTODETECT|” Hebrews 6:19) 1 1 -1 9 0 0 . This noun is modified by the adjective ��, which implies a first curtain of less importance than the second.) 1 1 2 8 0 “tw://bible.?id=2.26.33|AUTODETECT|” �� the definite articles are lacking. See the Septuagint reading of ) 7 1 -1 9 0 “tw://bible.?id=2.26.33|AUTODETECT|” Exodus 26:33) 1 1 -1 9 0 “tw://bible.?id=11.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.6.16|AUTODETECT|” I Kings 6:16) 1 1 -1 9 0 “tw://bible.?id=11.7.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.7.50|AUTODETECT|” 7:50) 1 1 -1 9 0 “tw://bible.?id=11.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 “tw://bible.?id=14.4.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.4.22|AUTODETECT|” II Chronicles 4:22) 1 1 -1 9 0 “tw://bible.?id=14.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.5.7|AUTODETECT|” 5:7) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 Verse 4) �� as a feminine present participle of �� (I have, hold), it takes �� (altar) and �� (ark) as direct objects. The participle does not differentiate and treats both objects alike.) �� a perfect passive participle derived from the compound �� (around) and �� (I cover). In 9:4, the author emphasizes the beauty of the Most Holy Place by using the noun gold once and the adjective golden twice.) Verse 5) �P�� the antecedent of this pronoun is �t� �� (9:4). It is in the genitive case because of the adverb Q�� (above) used as a preposition.) �� this present active participle from �� (I overshadow) has a single occurrence in the New Testament. It is an intensive compound with the meaning covering the lid of the ark completely with shade. And last, the participle is plural, because its subject �� is a transliterated plural.) 2.

The High Priest and the Most Holy Place) 9:6 10) The author of Hebrews in 9:6 10 places in sharper focus the contrast alluded to in 9:1. He shows that the regulations for worship were external and consequently temporal. And he notes that the high priest entered the Most Holy Place only once a year; priests had no access to the inner sanctuary. As representatives of the people, priests and high priests faced limitations.) 6. When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry. 7. But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance.) 1 1 2 8 0 “tw://bible.?id=2.30.7-2.30.8|AUTODETECT|” From a description of tabernacle and sanctuary furniture, the author moves to an explanation of the duties of priests and high priest. He notes that the priests entered regularly into the outer room to carry on their ministry. The Old Testament teaches what these duties were: to burn incense every morning and evening 7 1 -1 9 0 “tw://bible.?id=2.30.7-2.30.8|AUTODETECT|” Exod. 30:7 8) 1 1 -1 9 0 “tw://bible.?id=2.27.21|AUTODETECT|” ), to tend to the lamps of the lampstand from evening till morning 7 1 -1 9 0 “tw://bible.?id=2.27.21|AUTODETECT|” Exod. 27:21) 1 1 -1 9 0 “tw://bible.?id=3.24.8-3.24.9|AUTODETECT|” ), and to replace the twelve loaves on the table each Sabbath 7 1 -1 9 0 “tw://bible.?id=3.24.8-3.24.9|AUTODETECT|” Lev. 24:8 9) 1 1 -1 9 0 “tw://bible.?id=42.1.9|AUTODETECT|” ). The New Testament teaches that according to a custom of that day, priests were chosen by lot to enter the temple and burn incense 7 1 -1 9 0 “tw://bible.?id=42.1.9|AUTODETECT|” Luke 1:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=3.23.26|AUTODETECT|” However, because priests were not allowed to go beyond the Holy Place, they did not have access to God. That privilege was given to the high priest. But even he was restricted in approaching God. First, of all the people in Israel, he alone was appointed to enter the presence of God. Next, he was permitted to come before God only once a year, that is, on the Day of Atonement (the tenth day of the seventh month about the end of September to the beginning of October [) 7 1 -1 9 0 “tw://bible.?id=3.23.26|AUTODETECT|” Lev. 23:26) 1 1 -1 9 0 “tw://bible.?id=4.29.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.29.7|AUTODETECT|” Num. 29:7) 1 1 -1 9 0 “tw://bible.?id=3.16.14-3.16.15|AUTODETECT|” ]). On this particular day, the high priest entered the Most Holy Place. A third restriction was that he might never enter without the sacrificial blood of an animal: the blood of a bull at first and then the blood of a goat 7 1 -1 9 0 “tw://bible.?id=3.16.14-3.16.15|AUTODETECT|” Lev. 16:14 15) 1 1 -1 9 0 “tw://bible.?id=3.16.11|AUTODETECT|” ). The high priest, therefore, went into the inner sanctuary twice. The last stipulation concerned sin. The high priest sprinkled the blood of the bull on and in front of the cover of the ark (called the atonement cover) as a sin offering for himself and his household 7 1 -1 9 0 “tw://bible.?id=3.16.11|AUTODETECT|” Lev. 16:11) 1 1 -1 9 0 “tw://bible.?id=3.16.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.16.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ). He offered this blood to God for the purpose of covering his sin and the sin of his family. After that, he entered the Most Holy Place again, but now with the blood of a goat. This he sprinkled on and before the atonement cover. This offering covered the sins of the people (vv. 15 16).) 1 1 2 8 0 “tw://bible.?id=3.16.16|AUTODETECT|” Whereas the Old Testament teaches that the high priest made atonement for the Most Holy Place because of the uncleanness and rebellion of the Israelites, whatever their sins [had] been 7 1 -1 9 0 “tw://bible.?id=3.16.16|AUTODETECT|” Lev. 16:16) 1 1 -1 9 0 “tw://bible.?id=58.9.7|AUTODETECT|” , italics added), the author of Hebrews writes that the high priest offered sacrifices for the sins the people had committed in ignorance 7 1 -1 9 0 “tw://bible.?id=58.9.7|AUTODETECT|” Heb. 9:7) 1 1 -1 9 0 “tw://bible.?id=4.15.22-4.15.31|AUTODETECT|” , italics added). The Old Testament makes a clear distinction between sins committed unintentionally (that is, in ignorance) and those sins man commits defiantly. Unintentional sins will be forgiven; intentional sins cannot be forgiven, for the man who commits them blasphemes the Lord 7 1 -1 9 0 “tw://bible.?id=4.15.22-4.15.31|AUTODETECT|” Num. 15:22 31) 1 1 -1 9 0 0 , especially v. 30). The writer of Hebrews underscores the consequences of intentional sin (see 3:16 19; 6:4 6; and 10:26 27). He also mentions the duties of the high priest, who is able to deal gently with those who are ignorant and are going astray (5:2). The good news is that God forgives sin. Nevertheless, access to God was restricted when the old covenant was in force.) 1 1 2 8 0 0 8. The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing.) 1 1 2 8 0 “tw://bible.?id=58.3.7|AUTODETECT|” The author s high view of Scripture is expressed once more. In ) 7 1 -1 9 0 “tw://bible.?id=58.3.7|AUTODETECT|” Hebrews 3:7) 1 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” he introduced the Holy Spirit as speaker of a psalm citation (see also 10:15). The Spirit speaks and interprets the Word of God. He discloses the meaning of the Word 7 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” John 14:26) 1 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” 15:26) 1 1 -1 9 0 0 ) and guides the believer in the truth.��7�� The Holy Spirit makes it plain that he is involved in the work of redemption.) 1 2 2 8 0 0 We note two things.) a. The way to God s presence was not yet opened during the time of the old covenant. That means the people were not allowed to enter the tabernacle; only the priests went into the outer sanctuary to perform their duties. The priests, however, were forbidden to appear before God in the inner sanctuary; only the high priest, as the representative of the people and the priests, might enter the Most Holy Place once a year. Apart from this single exception, God had effectively separated himself from man. A curtain veiled the way to God.) 1 1 2 8 0 “tw://bible.?id=40.27.51|AUTODETECT|” b. The Holy Spirit indicated that the way into the Most Holy Place had not & been disclosed until the coming of Jesus. By his death, the Son of God opened the way to God. When Jesus died on Calvary s cross, the curtain of the temple was torn in two from top to bottom 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 “tw://bible.?id=41.15.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.38|AUTODETECT|” Mark 15:38) 1 1 -1 9 0 0 ). Although the Most Holy Place was empty at the time of Jesus death, the tearing of the curtain signified that the separation between God and man had ended.) 1 1 2 8 0 0 This separation would not end as long as the first tabernacle was still standing. The word first may mean first in rank. If this is the interpretation of first, the word refers to the inner sanctuary. But because of the tearing of the curtain, the first room had ceased to exist separately. The first and second rooms became one, and man gained access to God without priestly mediation.) 1 1 2 8 0 “tw://bible.?id=58.8.2|AUTODETECT|” We can also understand the expression first to mean the earthly sanctuary made by Moses in the desert. The implied second sanctuary, then, is the heavenly tabernacle set up by the Lord 7 1 -1 9 0 “tw://bible.?id=58.8.2|AUTODETECT|” Heb. 8:2) 1 1 -1 9 0 0 ; see also 9:11).) 1 4 2 8 0 0 Of the two interpretations, the second seems to be more in line with the author s train of thought. He exhorts the believers to approach God, for we have confidence to enter the Most Holy Place by the blood of Jesus (10:19).) 9. This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper.) Some translations take the words this is an illustration for the present time parenthetically.��8�� But this is not necessary if we understand the antecedent of the word this to be the first tabernacle. This structure and all that is represented served as an illustration the original Greek has the word parable. What does the illustration prove? It shows that the sacrificial system of the first tabernacle period failed to bring perfection because the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. ) The writer sees the first tabernacle as an illustration of that which is real.

The illustration itself, then, is not identical to reality. To make this clear to the reader, the author introduces the word conscience. That is a significant word, for man s conscience is the barometer of his moral sensitivity to deeds performed. Before the death of Christ, believers driven by a guilty conscience brought gifts and sacrifices to God. But these offerings, given to the priest who served as intermediary, did not quiet the awakened conscience of the worshiper. Gifts and sacrifices failed to remove guilt that continued to bother the believer s conscience.

They could not clear the conscience of the sinner who came to God with offerings. They were unable to make the worshiper whole, perfect, and complete with respect to his conscience.) 1 1 2 8 0 “tw://bible.?id=58.9.13-58.9.14|AUTODETECT|” Therefore, the illustration points to reality. Gifts and sacrifices made the believer outwardly clean, ceremonially, but the blood of Christ removes sin, cleanses the conscience, and makes man whole. That is reality 7 1 -1 9 0 “tw://bible.?id=58.9.13-58.9.14|AUTODETECT|” Heb. 9:13 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 10. They are only a matter of food and drink and various ceremonial washings external regulations applying until the time of the new order.) 1 1 2 8 0 “tw://bible.?id=3.11.0|AUTODETECT|” What do these gifts and sacrifices accomplish? The first thing we must keep in mind is that they were on the same level as divine injunctions that regulated the life of the Old Testament believer. These commandments pertained to the daily practices of eating, drinking, and staying clean outwardly. Next, these regulations were imposed on the believer by God when he spoke through Moses. God gave the Israelites rules concerning clean and unclean foods 7 1 -1 9 0 “tw://bible.?id=3.11.0|AUTODETECT|” Lev. 11) 1 1 -1 9 0 “tw://bible.?id=58.13.9|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=58.13.9|AUTODETECT|” Heb. 13:9) 1 1 -1 9 0 “tw://bible.?id=4.6.15|AUTODETECT|” ), grain offerings and drink offerings 7 1 -1 9 0 “tw://bible.?id=4.6.15|AUTODETECT|” Num. 6:15) 1 1 -1 9 0 “tw://bible.?id=4.6.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.6.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=4.28.7-4.28.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.28.7-4.28.8|AUTODETECT|” 28:7 8) 1 1 -1 9 0 “tw://bible.?id=4.19.13|AUTODETECT|” ), and matters of cleanliness 7 1 -1 9 0 “tw://bible.?id=4.19.13|AUTODETECT|” Num. 19:13) 1 1 -1 9 0 0 ). These rules and regulations are only external. The writer stresses the word only to mean that and nothing more. We see that the author has returned to the subject of external regulations that he introduced in 9:1.) 1 4 2 8 0 0 To return to the question: What do these external rules accomplish? We must say they were not unprofitable. God gave them to his people for their own benefit and well-being; also he gave them the assurance that they were his special people who lived in harmony with his laws and rules. But apart from these objectives the external regulations did not advance the believer in his search for the cleansing of his soul. External rules achieve external objectives. A God-fearing Israelite could abstain from unclean food, cleanse himself from defilement, offer acceptable gifts and sacrifices to God; yet he remained within the structure of the old covenant.

Keeping the commandments actually became a preventive action on the part of the Israelite; this enabled him to stay within the nation Israel and to continue as a member of God s people. But the external ceremonial rules and regulations were not meant to cleanse the believer s conscience and to renew him spiritually.) In both verses 9 and 10, the author employs the word time for the present time and until the time of the new order. Both verses convey the idea of a limited period: the first use refers to the time in which we see the first tabernacle as an illustration of reality; the second relates to the coming of the messianic age in which the new order prevails.) ) Practical Considerations in 9:1 10) 1 1 2 8 0 “tw://bible.?id=40.23.3-40.23.4|AUTODETECT|” We know that the Jewish people of Jesus day were burdened by the numerous manmade laws they had to observe 7 1 -1 9 0 “tw://bible.?id=40.23.3-40.23.4|AUTODETECT|” Matt. 23:3 4) 1 1 -1 9 0 “tw://bible.?id=42.6.1|AUTODETECT|” ). For instance, on one particular Sabbath, Jesus disciples picked ears of grain, rubbed them in their hands, and ate the kernels of grain 7 1 -1 9 0 “tw://bible.?id=42.6.1|AUTODETECT|” Luke 6:1) 1 1 -1 9 0 “tw://bible.?id=2.20.8|AUTODETECT|” and parallels). In the eyes of the Pharisees, the disciples had transgressed the commandment Remember the Sabbath day by keeping it holy 7 1 -1 9 0 “tw://bible.?id=2.20.8|AUTODETECT|” Exod. 20:8) 1 1 -1 9 0 0 ). They were guilty on two counts: first, they had violated the manmade law you shall not harvest on the Sabbath when they picked the ears of grain; and second, they had rubbed the ears of grain in their hands in violation of the manmade law you shall not thresh on the Sabbath. ) 1 1 2 8 0 “tw://bible.?id=19.51.17|AUTODETECT|” Although we may smile at practices current in first-century Palestine, we ought to be careful not to elevate our traditions to the level of law and enforce them rigidly. Especially with traditions relating to worship services, we have a tendency to be unbending. Although many of our traditions have become sacred, we should be careful not to stress external observances of certain practices at the expense of internal attitudes and needs. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise 7 1 -1 9 0 “tw://bible.?id=19.51.17|AUTODETECT|” Ps. 51:17) 1 1 -1 9 0 0 ).) 1 37 2 8 0 0 Through the faithful preaching of God s Word, man s conscience must become increasingly sensitive. As a compass needle constantly points north, so our consciences always must turn to Scripture first. Our spiritual forefathers, discussing matters pertaining to life or conduct, used to ask, What does the Bible say? That question is still valid today.) ) Greek Words, Phrases, and Constructions in 9:6 10) Verve 6) �� the perfect passive participle in the genitive absolute construction derives from the intensive compound verb �� (I prepare thoroughly). The perfect tense denotes the resultant state of those things that had been arranged.) ��p �� the noun �� (in the genitive case) should be supplied to make the phrase complete, but it was never used. The expression means always, continually, regularly. ) �0�� this present active indicative form is from the compound verb �0� (into) and �6�� (I go).) Verse 7) �� the genitive of time is introduced by the adverb �� (once).

This adverb appears fifteen times in the New Testament, eight of which are in Hebrews.) �� apart from three occurrences in the Septuagint, this noun appears only once in the New Testament. The -�� ending indicates the result of an action; the privative (not) combines with the verb �� (from ��, I know). The genitive case depends on the preposition Q��.) Verse 8) �� the present active participle in the genitive absolute construction from �� (I make known) is followed by the indirect discourse clause with the accusative subject �t� A�� (the way) and the perfect passive infinitive �� (from ��, I reveal).) �� because the adjective can be either masculine or neuter, it can be interpreted to mean saints (masculine) or holy things (neuter). The context favors the use of the neuter with the translation Most Holy Place. The genitive is objective.) �� with the noun �� (tabernacle) it forms the genitive absolute construction.) Verse 9) �� the perfect active participle derives from �� (I am present, have come).) �� the aorist active infinitive from �� (I complete, perfect) governs the accusative present participle �x� �� (the worshiper). The aorist is ingressive.) Verse 10) �� an adverb.

The meaning is only that and nothing more. As a first word in the sentence, it is rather emphatic.) �� derived from �� (through) and @�� (straight), this noun in the genitive case conveys the idea of making something thoroughly straight, of bringing about a reformation.) ) E. Jesus Sacrificial Blood) 9:11 28) 11 When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. 12 He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption. 13 The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. 14 How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!) 15 For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance now that he has died as a ransom to set them free from the sins committed under the first covenant.) 16 In the case of a will, it is necessary to prove the death of the one who made it, 17 because a will is in force only when somebody has died; it never takes effect while the one who made it is living. 18 This is why even the first covenant was not put into effect without blood. 19 When Moses had proclaimed every commandment of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people. 20 He said, This is the blood of the covenant, which God has commanded you to keep. 21 In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies. 22 In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.) 23 It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. 24 For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God s presence. 25 Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. 26 Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. 27 Just as man is destined to die once, and after that to face judgment, 28 so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.) ) 1. Christ s Blood Cleanses Our Consciences) 9:11 14) Repetition is the mother of learning. This is a basic rule that the author of Hebrews applies consistently.

He introduced the theme of the high priest s entering the Most Holy Place in 9:7; he expands it in 9:11 12; and he summarizes it in 9:25.��9�� Christ offered his own blood to obtain redemption for his people.) 11. When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made, that is to say, not a part of this creation. 12. He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption.) These two verses form one beautifully constructed, balanced sentence.��10�� The basic thought is that Christ went through the tabernacle (v. 11) and entered the Most Holy Place (v. 12). Commentators have been puzzled by the identity of the tabernacle: what does the author of Hebrews mean by the phrase greater and more perfect tabernacle?) Let us note the following points as we seek an answer.) a. Arrival) The author returns to his theme that Jesus is high priest (2:17; 3:1; 4:14; 5:5, 10; 6:20; 7:26 28; 8:1 2). He purposely introduces Jesus as Christ (not as Jesus or Son) to show that he is the Messiah, the One whom Israel expected to come.

And he states that Christ s arrival has indeed occurred, for Christ has appeared as high priest.) The text can be translated in two ways. Some translations read, Christ came as high priest of the good things that are already here. Other translations have the reading of the good things to come. The one translation relates to the present; the other, to the future.) 1 1 2 8 0 “tw://bible.?id=58.10.1|AUTODETECT|” How do we resolve the difficulty? That is, which of the two translations is to be preferred? The reading good things to come is similar to the wording of ) 7 1 -1 9 0 “tw://bible.?id=58.10.1|AUTODETECT|” Hebrews 10:1) 1 1 -1 9 0 0 . Possibly a scribe copying 9:11 may have been influenced by the reading of 10:1. The more difficult reading is the one that lacks an immediate parallel and therefore is preferred in this case the good things that are already here. ) 1 4 2 8 0 0 What are these good things that Christ has provided? The author of Hebrews does not say. But we assume that he intimates the close fellowship that God has with his people, the knowledge of God and his law in the hearts and minds of his people, and the remission of sin that God has given his people (8:10 12). The blessings Christ has brought since his coming are innumerable; for this reason the author speaks in general terms and writes the good things that are already here. ) b. Destiny) Christ went through the greater and more perfect tabernacle that is not man-made. We ought to note that the writer has chosen the official title Christ and not the personal name Jesus.

He places the emphasis, then, on the official function of Christ as high priest.) Also we note that 9:11 has a parallel in 8:1 2, We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, and who serves in the sanctuary, the true tabernacle set up by the Lord, not by man. And 9:11 has another parallel in 9:24, For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God s presence. These passages reveal that the greater and more perfect tabernacle is in heaven, that is, in the presence of God. We ought not take the words went through literally in the sense that Christ passed through the tabernacle to another place. In 4:14 the author of Hebrews writes that we have a great high priest who has gone through the heavens. He wishes to convey the thought that Jesus has gone into heaven.) 1 1 2 8 0 “tw://bible.?id=2.40.35|AUTODETECT|” The writer expresses himself rather pointedly by saying that the greater and more perfect tabernacle is not manmade, that is to say, not a part of this creation. In the early centuries of the Christian era, Bible interpreters understood the word tabernacle in 9:11 to mean Christ s body, but the author of Hebrews rules this out by his explanatory comment that the tabernacle is not a part of this creation. Anything belonging to God s creation, even the visible sky, is ruled out by the author s pointed comment. God s dwelling in heaven, where angels surround his throne and the numberless multitudes of saints sing his praises, is uncreated; it does not belong to creation revealed to us by God s Word and work. The tabernacle that Moses built and God filled with his glory 7 1 -1 9 0 “tw://bible.?id=2.40.35|AUTODETECT|” Exod. 40:35) 1 1 -1 9 0 0 ) differs from the greater and more perfect tabernacle in heaven. The heavenly tabernacle gives the saints free access to God because no veil separates God and man. Christ opened the way to God on the basis of his mediatorial work on earth.) 1 2 2 8 0 0 c. Means) How did Christ enter heaven? By means of his death on the cross! The writer puts it this way: He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood. ) 1 1 2 8 0 “tw://bible.?id=3.16.11-3.16.17|AUTODETECT|” The expression goats and calves is a reminder of the Day of Atonement. On that day, once a year, the high priest entered the Most Holy Place with the blood of a bull and of a goat. The high priest had to sprinkle the blood of the bull as an atonement for his own sins and the blood of the goat as an atonement for the sins of the people 7 1 -1 9 0 “tw://bible.?id=3.16.11-3.16.17|AUTODETECT|” Lev. 16:11 17) 1 1 -1 9 0 0 ). The implication is that the blood of animals effected forgiveness and reconciliation.) 1 1 2 8 0 0 How different with the great high priest Jesus Christ! Christ entered the Most Holy Place once for all by his own blood, having obtained eternal redemption. He is high priest and sacrifice at the same time. He is the people s representative before God. He sheds his blood in behalf of his people.) 1 1 2 8 0 “tw://bible.?id=43.19.30|AUTODETECT|” Obviously, the writer depicts the atoning work of Christ figuratively. That is, when Jesus died on the cross, he did not enter the Most Holy Place of the temple. And when he cried, It is finished 7 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” John 19:30) 1 1 -1 9 0 “tw://bible.?id=41.15.38|AUTODETECT|” ), he did not need to take his blood into the heavenly tabernacle.��11�� Christ completed his atoning work on Calvary s cross. When he suffered and died on the cross, in a sense he entered the Most Holy Place of the temple. God affirmed this by tearing the curtain of the temple in two from top to bottom 7 1 -1 9 0 “tw://bible.?id=41.15.38|AUTODETECT|” Mark 15:38) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 d. Purpose) The purpose for Christ s sacrificial death is summarized in the clause having obtained eternal redemption. After his figurative entrance into the Most Holy Place of the temple in Jerusalem, he once for all, on the strength of his own sacrificial blood shed on the cross, procured redemption of everlasting validity for all his people. Christ obtained this redemption for himself, that is, for the benefit of his people.��12�� He bought his people with the price of his blood; he redeemed them with his death. Their redemption became eternally valid when Christ figuratively entered the Most Holy Place. In bringing many sons to glory, writes the author of Hebrews, it was fitting that God & should make the author of their salvation perfect through suffering (2:10).) 13.

The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. 14. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!) These two verses show contrast characteristic of the Epistle to the Hebrews. The author states a fact that relates to the animal sacrifices of the Old Testament era. God had stipulated by law how sinners might be cleansed and restored to holiness. He had ordained these laws to sanctify those who were ceremonially unclean. But merely observing these laws affected the sinner only externally, not internally.

Those who were sprinkled, as the text says, were cleansed with respect to their bodies. Their consciences, however, remained unaffected.) 1 1 2 8 0 “tw://bible.?id=3.16.0|AUTODETECT|” In the preceding verse (v. 12) the writer already mentioned the blood of goats and calves. The reference, of course, is to the stipulations the high priest had to observe on the Day of Atonement 7 1 -1 9 0 “tw://bible.?id=3.16.0|AUTODETECT|” Lev. 16) 1 1 -1 9 0 “tw://bible.?id=4.19.0|AUTODETECT|” ). In addition, the author now describes the practice of sprinkling the unclean person with water of cleansing 7 1 -1 9 0 “tw://bible.?id=4.19.0|AUTODETECT|” Num. 19) 1 1 -1 9 0 0 ). A red heifer in perfect condition and that had never been harnessed had to be slain and burned. As it was being burned, the priest had to throw cedar wood, hyssop, and scarlet wool onto the heifer. The ashes then were gathered and kept for use in the ceremony of sprinkling the water of cleansing.) 1 1 2 8 0 0 Anyone who had touched a dead body was considered unclean for seven days. Ashes from the burned heifer were put into a jar; fresh water was poured over them; and with hyssop dipped into the water, an unclean person was sprinkled on the third and seventh days.) 1 1 2 8 0 “tw://bible.?id=4.19.0|AUTODETECT|” Allegorical interpretations of this passage 7 1 -1 9 0 “tw://bible.?id=4.19.0|AUTODETECT|” Num. 19) 1 1 -1 9 0 0 ) are numerous. For example, the heifer symbolizes the propagation of life; ashes are an antidote to pollution; the colors of the red heifer and of the scarlet wool portray vitality; cedar wood stands for durability; and hyssop is the emblem of cleansing. However, fanciful elucidations are highly subjective and ultimately of little value. We do well to look at the author s purpose for introducing the matter of the blood of goats and bulls and the ashes of a heifer. ) 1 1 2 8 0 “tw://bible.?id=42.11.39|AUTODETECT|” The author contrasts two incidents: the ceremonial acts performed by the believer to secure cleansing and the shedding of the blood of Christ. The religious observance of the Day of Atonement, although significant in itself, nevertheless fostered an external perception of the sacrifices. This became especially evident in the act of sprinkling the water of cleansing on the person who was declared unclean because of defilement. A person who had touched a dead body was considered unclean, but water of cleansing sanctified him. The thought that uncleanness was something external and not internal prevailed. Jesus rebuked the Pharisees on one occasion when he said, Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness 7 1 -1 9 0 “tw://bible.?id=42.11.39|AUTODETECT|” Luke 11:39) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.7.21-41.7.22|AUTODETECT|” The argument that the author develops proceeds from the lesser to the greater. The lesser part is the ceremonial act of using the blood of goats and bulls and the ashes of a heifer to sanctify a sinner externally. The greater part is that the blood of Christ cleanses the sinner s conscience to make him an obedient servant of God. Unquestionably, sin is an internal matter that issues from the heart of man. The writer of Proverbs calls the heart the wellspring of life (4:23). And Jesus describes the heart as the source of evils: For from within, out of men s hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly 7 1 -1 9 0 “tw://bible.?id=41.7.21-41.7.22|AUTODETECT|” Mark 7:21 22) 1 1 -1 9 0 0 ). The act of cleansing man from sin must begin with his inner being; as the author of Hebrews writes, our consciences. How are our consciences cleansed? I call attention to the following phrases.) 1 6 2 8 0 0 a. The blood of Christ. Although the blood of animals in a sense served the same function as did the blood of Christ, the contrast introduced by how much more is so immense that we cannot speak of a comparison. The blood of Christ is the agent that cleanses the conscience of man, that breaks him from acts that lead to death, and that makes man willing and ready to serve God. Christ s blood cleanses man from sin. Robert Lowry sang:) For my cleansing this I see ) Nothing but the blood of Jesus;) For my pardon this my plea ) Nothing but the blood of Jesus.) b.

Through the eternal Spirit. Some translations render the word spirit with a capital letter, and others use a lower-case letter. In the original Greek all the letters were written uniformly, so that we cannot determine whether the author of Hebrews meant one or the other.) 1 1 2 8 0 “tw://bible.?id=42.4.18|AUTODETECT|” What can we learn from the theological context of this passage? What do the Scriptures say? Again, we cannot be certain as to the exact intention of the author as we view the rest of Scripture. The four Gospels say nothing about the Holy Spirit s role in the suffering of Christ. On the other hand, when Jesus preached in his hometown synagogue at Nazareth, he read from the prophecy of Isaiah, The Spirit of the Lord is on me 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 “tw://bible.?id=23.42.1|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=23.42.1|AUTODETECT|” Isa. 42:1) 1 1 -1 9 0 “tw://bible.?id=42.4.1-42.4.2|AUTODETECT|” ). Says Donald Guthrie, The statement in Hebrews is a logical deduction from the gospel portrait of Jesus. ��13�� Even though we would have been more certain if the author had written Holy Spirit instead of eternal Spirit, we know that Jesus was indeed led by the Holy Spirit. For example, Luke writes: Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the desert, where for forty days he was tempted by the devil 7 1 -1 9 0 “tw://bible.?id=42.4.1-42.4.2|AUTODETECT|” Luke 4:1 2) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 c. Christ offered himself unblemished. As high priest, Christ presented himself as a sacrifice. He offered himself to God spontaneously and blamelessly. But unlike the Aaronic high priest who had to sacrifice an animal to remove his own sin, the sinless Christ offered his body for the sins of his people. He laid down his life for his sheep.

As John, describing the death of Jesus on the cross, testifies, Jesus bowed his head and gave up his spirit (19:30). Jesus willingly, purposefully, and conscientiously faced death and offered himself to God.) Why did Christ offer himself to God? To cleanse our consciences from acts that lead to death. In 6:1 the author introduced the phrase from acts that lead to death. The wording implies the destructive effects of sin in the life of the believer. That is, the blood of Christ effectively cleanses man s conscience by turning him from a life that leads to spiritual death to a life spent in love and obedient service for God.

The believer keeps God s commandments not because of obligation but out of a sense of gratitude for what Christ in God has done for him. The believer, saved from a life of sin that leads to death, now lives a life of service for his living God.) ) Doctrinal Considerations in 9:11 14) The biblical doctrine of atonement encounters opposition voiced by those advocates who portray God as a God of love. They contend that God could not have demanded that Christ shed his blood in order to appease an angry God.��14�� They object to a blood theology because, they say, it runs contrary to the love of God. However, the love of God does not annul his justice. Man is a sinner who because of sin stands condemned before God. Of his own free will, Christ took the place of sinful man and paid the penalty for him.

By shedding his own blood, Christ endeavored to obtain eternal redemption, that is, to bring salvation to those who are waiting for him (9:28). The writer of Hebrews unequivocally teaches the doctrine of atonement. Says he, Christ entered the Most Holy Place once for all by his own blood (9:12).) In this section and in other parts of his epistle, the author of Hebrews teaches the unique doctrine that Christ became priest and sacrifice. Christ became subject and object at the same time: he served at the altar as priest and was laid on the altar as sacrifice. Christ shed his blood as sacrifice on Calvary s cross and figuratively as high priest entered the Most Holy Place of the temple. Scripture teaches that the offering of his sacrifice was completed on earth; in the capacity of high priest, Christ entered the greater and more perfect tabernacle in heaven, that is, the presence of God.) The writer of Hebrews deletes numerous details from the laws concerning the Day of Atonement and the ceremonial cleansings for persons declared unclean.

He purposely omits these details to put in stark relief the contrast between the external observance of religious ceremonies and the inner transformation of a man cleansed by the blood of Christ. That, for him, is the difference between life in the days of the old covenant and that in the era of the new covenant.) ) Greek Words, Phrases, and Constructions in 9:11 14) Verse 11) �� this aorist middle (deponent) participle of the verb �� (I arrive, appear) shows that Christ served as high priest before his ascension to heaven. The participle, expressing a temporal connotation, points to the entire ministry of Christ. The preposition �� (alongside of) strengthens the main verb �� and gives it direction.) �� the aorist middle participle from �� (I am, become) has a variant in a number of leading manuscripts. The variant is �� (present active participle of �� (I am about to). The first reading, however, seems to have a better geographical representation of manuscripts and is therefore preferred.

See also 10:1 for similar wording of the second reading.) 1 1 2 8 0 “tw://bible.?id=41.14.58|AUTODETECT|” �� a compound adjective consisting of the noun �� (hand) and the noun �� (a maker). The adjective occurs six times in the New Testament and generally is used with reference to buildings; that is, temples 7 1 -1 9 0 “tw://bible.?id=41.14.58|AUTODETECT|” Mark 14:58) 1 1 -1 9 0 “tw://bible.?id=44.7.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.48|AUTODETECT|” Acts 7:48) 1 1 -1 9 0 “tw://bible.?id=44.17.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.24|AUTODETECT|” 17:24) 1 1 -1 9 0 “tw://bible.?id=49.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.11|AUTODETECT|” Eph. 2:11) 1 1 -1 9 0 “tw://bible.?id=58.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.11|AUTODETECT|” Heb. 9:11) 1 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Verse 12) �p �� the substantivized adjective in the neuter plural preceded by the definite article stands for the sanctuary and even the Most Holy Place in tabernacle and temple.) 1 1 2 8 0 “tw://bible.?id=42.1.68|AUTODETECT|” �� this noun conveys the meaning ransom, deliverance, redemption and appears three times in the New Testament 7 1 -1 9 0 “tw://bible.?id=42.1.68|AUTODETECT|” Luke 1:68) 1 1 -1 9 0 “tw://bible.?id=42.2.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.38|AUTODETECT|” 2:38) 1 1 -1 9 0 “tw://bible.?id=58.9.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.12|AUTODETECT|” Heb. 9:12) 1 1 -1 9 0 “tw://bible.?id=58.9.0|AUTODETECT|” ). In the context of ) 7 1 -1 9 0 “tw://bible.?id=58.9.0|AUTODETECT|” Hebrews 9) 1 1 -1 9 0 0 the word connotes as much ransom as redemption. See also 9:15.) 1 13 2 8 0 0 Verse 13) �0 the particle introduces a simple fact conditional clause that expresses certainty. The apodosis to this lengthy sentence is given in 9:14.) �� the feminine present active participle from the verb �� (I sprinkle) modifies the noun �� (ashes), which is feminine. Perhaps it is best to link the participle only to the noun ashes and not to the preceding noun �x �7�� (blood).) Verse 14) �� the combination of these two words always introduces a so-called dative of degree of difference. The difference lies in the comparison stated in the two parts of the conditional sentence, beginning with �0 �� (for if).) �0�� some manuscripts have the variant reading �� (holy) that removes the ambiguity created by the reading eternal. However, the manuscript evidence lacks the strength to give the reading holy authenticity.) �� the future tense from the verb �� (I cleanse) expresses certainty because its fulfillment is expected.) !�� to determine whether the reading should be it !�� (our) or Q�� (your) is not easy, because the manuscript evidence is equally divided. Perhaps the author s use of exhortations in the broader context favors the translation our.��15�� On the whole, although the difference itself is insignificant, the author seems to include himself whenever he addresses the recipients of his epistle.) 2.

Christ s Death and the First Covenant) 9:15) Weaving his artistic verbal cloth, the author of Hebrews is ready to bring in the concepts of mediator and covenant. In chapter 8, especially verse 6, he introduced the role of mediator that Jesus has been given. Having explained Christ s death and its effect in chapter 9, he now develops the significance of this mediatorial role in relation to the covenant that God has made with his people.) 15. For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance now that he has died as a ransom to set them free from the sins committed under the first covenant.) When the author writes for this reason, he wants us to look at verses 13 and 14 specifically and the preceding context generally. In these two verses, the writer contrasts the sacrifices of the first covenant with the sacrifice of Christ that introduces a new relationship. In verse 15, the author summarizes and says, Christ is the mediator of a new covenant. ) 1 1 2 8 0 “tw://bible.?id=2.24.0|AUTODETECT|” Before we proceed any further, we ought to take note of the institution of the first covenant, recorded in ) 7 1 -1 9 0 “tw://bible.?id=2.24.0|AUTODETECT|” Exodus 24) 1 1 -1 9 0 0 . Moses read the Law of God to the Israelites, who responded, Everything the Lord has said we will do (v. 3). Then burnt offerings and fellowship offerings were presented to God, and blood was sprinkled on the altar. Moses then read the Book of the Covenant to the people, who said, We will do everything the Lord has said; we will obey (v. 7). Thereupon Moses, sprinkling blood on the people, said, This is the blood of the covenant that the Lord has made with you in accordance with all these words (v. 8).) 1 4 2 8 0 0 Here are the characteristics of this covenant:) 1. The covenant God made with his people had two parties: God and the Israelites entered into a solemn commitment on the basis of the content of the Book of the Covenant.) 2. The covenant was sealed by the death of animals that were offered to God. The blood of those animals was sprinkled on altar and people.) 3. The covenant was ratified by the people who promised obedience to God.) 1 1 2 8 0 “tw://bible.?id=24.31.0|AUTODETECT|” Why did this covenant become obsolete? The author quotes a lengthy passage from ) 7 1 -1 9 0 “tw://bible.?id=24.31.0|AUTODETECT|” Jeremiah 31) 1 1 -1 9 0 0 in chapter 8, and in the first part of the next chapter he explains that the regulations of the first covenant were external (9:1, 10). The gifts and sacrifices being offered were not able to clear the conscience of the worshiper (9:9). Sins committed against God, as a violation of the covenant promise, could not be erased from man s conscience by presenting gifts and offerings to God. The blood of animals sacrificed to atone for man s transgressions sanctified him outwardly, but inwardly man struggled with a guilty conscience.��16�� The first covenant, then, needed to be replaced.) 1 1 2 8 0 “tw://bible.?id=42.22.20|AUTODETECT|” By his sacrifice on the cross, Christ validated the new covenant that he instituted at the time he celebrated the Passover with his disciples. He said: This cup is the new covenant in my blood, which is poured out for you 7 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” Luke 22:20) 1 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” ; also see the parallel passages in ) 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” Matt. 26:28) 1 1 -1 9 0 “tw://bible.?id=41.14.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.24|AUTODETECT|” Mark 14:24) 1 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” I Cor. 11:25) 1 1 -1 9 0 0 ).) 1 19 2 8 0 0 Christ has become the mediator of this new covenant (12:24). He stands between God and man. By his death he removes sin and guilt, and thus all those who are called may receive the promised eternal inheritance. Through the mediatorial work of Christ, they who are effectively called inherit salvation. And that inheritance is eternal.) What is the meaning of new in the expression new covenant? First, the new comes forth out of the old.

That is, the new covenant has the same basis and characteristics as the old covenant. Next, in both covenants, sacrifices were presented to God; but whereas the sacrifices offered to atone for the transgressions of the people in the time of the first covenant could not set the sinner free, the supreme sacrifice of Christ s death redeemed God s people and paid for their sins. Moreover, in the structure of the first covenant, the mediator (i.e., the high priest) was imperfect. In the new covenant Christ is the mediator who guarantees the promise of salvation. God puts his laws in the minds and writes them on the hearts of his redeemed people, so that as a result they know God, experience remission of sin, and enjoy covenantal fellowship with him.) ) Greek Words, Phrases, and Constructions in 9:15) Verse 15) �� the aorist middle (deponent) participle of the verb �� (I am, become) in the genitive singular is part of the genitive absolute construction with the noun �� (death). The aorist denotes single occurrence.) �� as a preposition with the dative it expresses time or occasion and is translated under.

The GNB translation is, while the first covenant was in effect. ) �� this articular noun in the genitive plural of �� (transgression) is used figuratively: it refers to the sinner who committed the transgression.) �� of all the New Testament epistles, only Hebrews has the perfect passive participle of �� (I call). The use of the perfect expresses the all-inclusive extent of the call.) 3. Christ s Blood Procures Forgiveness) 9:16 22) The word covenant implies sin. Sin necessitates the making of a new covenant and the shedding of blood. The shedding of blood leads to death and remission of sin.) 16. In the case of a will, it is necessary to prove the death of the one who made it, 17. because a will is in force only when somebody has died; it never takes effect while the one who made it is living.) At times a word can have two entirely different meanings that can be distinguished only by the context in which they are used.

For example, the word letter may mean either one of the letters of the alphabet or an epistle. In English this one word serves two meanings; in other languages two different words express these meanings.) In the original Greek one word (diathk) serves the purpose of conveying the concepts covenant and will or testament. In 9:15 the context is a religious setting, and the word means covenant ; the author speaks of the new covenant of which Christ is the mediator and of the first covenant which, by implication, has been superseded. In the next two verses (16 and 17), the writer switches from the religious setting to a legal framework.��17�� Now he introduces the concept of a last will. A lawyer draws up a will for a client who apportions his belongings to various people and agencies. But this last will becomes valid only upon the death of the person who made it.

While the person is living, the will is nothing but a document, even though a lawyer testifies to its legality. Also this will may be changed and rewritten, but the moment the maker of the will dies, the words in the will are unalterable.) How do verses 16 and 17 relate to 9:15? What is the connection between the word covenant and the word will? In verse 15 the author teaches that Christ, the mediator of a new covenant, died a sacrificial death to redeem those who will receive their promised inheritance. In the following two verses, he states that the death of the maker of a will validates this document. The implication is that the maker of the covenant is God, who has also made a will.

Christ, the Son of God, is not the maker of a covenant or a will. Functioning as a mediator and as a guarantor, he sees that the conditions of the covenant are met and that its promises are honored. Christ died to fulfill these conditions. But at the same time, Christ s death validates the last will and testament, so that believers indeed may receive the promised eternal inheritance (9:15). Christ is their guarantor.) In a sense, verses 16 and 17 serve as an analogy. But analogies have their limitations, and so does this one.

Upon his death, a person leaves his possessions to his heirs; these heirs themselves face death and in time die. Christ, however, died but rose from the dead; the heirs receive an eternal inheritance and live with him forever.��18��) 18. This is why even the first covenant was not put into effect without blood. 19. When Moses had proclaimed every commandment of the law to all the people, he took the blood of calves, together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people. 20. He said, This is the blood of the covenant, which God has commanded you to keep. 21. In the same way, he sprinkled with the blood both the tabernacle and everything used in its ceremonies. 22.

In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.) Two matters stand out: first, the expression first covenant relates to the same phrase in 9:15. Therefore the two intervening verses, given in the form of an analogy, may be placed within parentheses.��19�� Second, in verses 18 22 the word blood appears six times. Because of this repetition it receives emphasis in this section. We shall examine the term blood in the context of each verse in which it occurs.) 1 1 2 8 0 “tw://bible.?id=2.24.0|AUTODETECT|” a. Not put into effect without blood. The institution of the first covenant is recorded in ) 7 1 -1 9 0 “tw://bible.?id=2.24.0|AUTODETECT|” Exodus 24) 1 1 -1 9 0 “tw://bible.?id=2.24.8|AUTODETECT|” . Moses read the law of God to the people, presented burnt offerings and fellowship offerings to God, sprinkled the blood of young bulls (sacrificed in these offerings) on the altar and on the people, read the Book of the Covenant to the people, and said, This is the blood of the covenant that the Lord has made with you in accordance with all these words 7 1 -1 9 0 “tw://bible.?id=2.24.8|AUTODETECT|” Exod. 24:8) 1 1 -1 9 0 0 ). The writer of Hebrews observes that this first covenant was sealed with blood.��20�� And he notes the connection between the first and the second covenants: Christ shed his blood and thus sealed this new covenant with his blood. His death made the new covenant valid and effective.) 1 1 2 8 0 “tw://bible.?id=2.24.0|AUTODETECT|” b. The blood of calves. If we compare the biblical account of the institution of the first covenant, recorded in ) 7 1 -1 9 0 “tw://bible.?id=2.24.0|AUTODETECT|” Exodus 24) 1 1 -1 9 0 “tw://bible.?id=58.9.19|AUTODETECT|” , with the description in ) 7 1 -1 9 0 “tw://bible.?id=58.9.19|AUTODETECT|” Hebrews 9:19) 1 1 -1 9 0 0 , we must conclude that the writer of Hebrews relied on oral tradition, extrabiblical material, or the five books of Moses. Perhaps he gained his material from various passages of these books. The differences are pronounced:) 7 1 2 8 0 “tw://bible.?id=2.24.5-2.24.6|AUTODETECT|” Exodus 24:5 6) 1 1 -1 9 0 “tw://bible.?id=2.24.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.24.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=58.9.19|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=58.9.19|AUTODETECT|” Hebrews 9:19) 1 1 -1 9 0 0 ) 1 3 2 8 0 0 Then [Moses] sent young Israelite men, and they offered burnt offerings and sacrificed young bulls as fellowship offerings to the Lord. Moses took half of the blood and put it in bowls, and the other half he sprinkled on the altar & [and] on the people. [Moses] took the blood of calves [and goats],��21�� together with water, scarlet wool and branches of hyssop, and sprinkled the scroll and all the people. ) ) ) 1 1 2 8 0 “tw://bible.?id=3.16.3-3.16.28|AUTODETECT|” On the Day of Atonement the priests offered a young bull and a goat 7 1 -1 9 0 “tw://bible.?id=3.16.3-3.16.28|AUTODETECT|” Lev. 16:3 28) 1 1 -1 9 0 “tw://bible.?id=3.14.4|AUTODETECT|” ). The author of Hebrews, therefore, could have combined the account of the sacrificial ceremony of the Day of Atonement with that of the institution of the first covenant. Also, he may have gleaned the phrase scarlet wool and branches of hyssop from the description of the ceremony of the cleansing of a person with an infectious skin disease 7 1 -1 9 0 “tw://bible.?id=3.14.4|AUTODETECT|” Lev. 14:4) 1 1 -1 9 0 “tw://bible.?id=3.14.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.14.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=4.19.6|AUTODETECT|” ). In these verses the expression scarlet yarn and hyssop occurs. Then, in the passage that describes the water of cleansing, hyssop, scarlet wool, and water are mentioned 7 1 -1 9 0 “tw://bible.?id=4.19.6|AUTODETECT|” Num. 19:6) 1 1 -1 9 0 “tw://bible.?id=4.19.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.19.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=4.19.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.19.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 According to the Exodus account, Moses sprinkled the blood of young bulls on the altar and on the people. He read to the people from the Book of the Covenant. We may assume that he sprinkled blood on this book, too. Philip Edgcumbe Hughes surmises that on the day of solemn ratification of the former covenant, Moses would have sprinkled not only the altar he had built and the people but also the book he had written. ��22��) c. The blood of the covenant. From a New Testament perspective we immediately see a resemblance between the words of Moses cited by the author of Hebrews and the words spoken by Jesus when he instituted the Lord s Supper.) 1 1 2 8 0 “tw://bible.?id=2.24.8|AUTODETECT|” Moses said to the Israelites, This is the blood of the covenant that the Lord has made with you in accordance with all these words 7 1 -1 9 0 “tw://bible.?id=2.24.8|AUTODETECT|” Exod. 24:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.9.20|AUTODETECT|” The writer of Hebrews has Moses say, This is the blood of the covenant, which God has commanded you to keep 7 1 -1 9 0 “tw://bible.?id=58.9.20|AUTODETECT|” Heb. 9:20) 1 1 -1 9 0 0 ). The variation of the Lord has made with you and God has commanded you is one of form, not of content.) 1 1 2 8 0 “tw://bible.?id=41.14.24|AUTODETECT|” We would have expected the author of Hebrews to refer directly to the well-known words spoken by Jesus at the institution of the Lord s Supper and repeated whenever this supper is celebrated. Jesus said, This is my blood of the covenant, which is poured out for many 7 1 -1 9 0 “tw://bible.?id=41.14.24|AUTODETECT|” Mark 14:24) 1 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” ). The purpose for Christ s shed blood is given more explicitly in Matthew s Gospel: for the forgiveness of sins 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” Matt. 26:28) 1 1 -1 9 0 0 ). The connection between the words that Moses spoke when the first covenant was instituted and the words that Jesus uttered when he brought into practice the celebration of the Lord s Supper is plain. Perhaps because of the self-evident link, the writer of Hebrews has left the missing details for the readers of his epistle to supply.) 1 1 2 8 0 “tw://bible.?id=2.40.9-2.40.11|AUTODETECT|” d. Sprinkled with the blood. Once again we note a difference between the Old Testament account 7 1 -1 9 0 “tw://bible.?id=2.40.9-2.40.11|AUTODETECT|” Exod. 40:9 11) 1 1 -1 9 0 “tw://bible.?id=2.40.9|AUTODETECT|” ) and the words of the author of Hebrews (9:21). When Moses set up the tabernacle, God told him to take the anointing oil and anoint the tabernacle and everything in it; consecrate it and all its furnishings, and it will be holy 7 1 -1 9 0 “tw://bible.?id=2.40.9|AUTODETECT|” Exod. 40:9) 1 1 -1 9 0 “tw://bible.?id=3.8.10-3.8.15|AUTODETECT|” ). The writer of Hebrews, however, asserts that Moses sprinkled with the blood both the tabernacle and everything used in its ceremonies (9:21). In the account of the ordination of Aaron and his sons, we read that Moses killed a bull and with the blood purified the altar. Already he had consecrated the tabernacle and everything in it, including the altar, with oil; he even anointed Aaron with oil 7 1 -1 9 0 “tw://bible.?id=3.8.10-3.8.15|AUTODETECT|” Lev. 8:10 15) 1 1 -1 9 0 0 ). Because of this parallel account in the Book of Leviticus, we can safely assume that the writer with his intimate knowledge of the Old Testament Scriptures relied on the account of Leviticus more than that of Exodus.) 1 1 2 8 0 “tw://bible.?id=3.8.0|AUTODETECT|” Josephus comments on the inaugural ceremonies of the tabernacle and the ordination of Aaron and his sons. He, too, speaks of purifying Aaron and his sons and their garments as also the tabernacle and its vessels, both with oil that had been previously fumigated & and with the blood of bulls and goats. ��23�� Josephus, like the author of Hebrews, is fully acquainted with the biblical record in ) 7 1 -1 9 0 “tw://bible.?id=3.8.0|AUTODETECT|” Leviticus 8) 1 1 -1 9 0 0 . Yet both writers contend that Moses purified with the sprinkled blood the tabernacle and its vessels. That information is not found in Leviticus; most likely it had come to them by oral tradition.) 1 1 2 8 0 “tw://bible.?id=3.17.11|AUTODETECT|” e. Cleansed with blood. The writer of Hebrews testifies that his constant emphasis on purification with blood is not his own idea. He bases it on the law of God. Says he, In fact, the law requires that nearly everything be cleansed with blood (9:22). That law is recorded in ) 7 1 -1 9 0 “tw://bible.?id=3.17.11|AUTODETECT|” Leviticus 17:11) 1 1 -1 9 0 0 where God through Moses says to the Israelites: For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one s life. ) 1 1 2 8 0 “tw://bible.?id=3.15.10|AUTODETECT|” Note that the author writes, The law requires that nearly everything be cleansed with blood (italics added). The term nearly leaves room for exceptions, because some items might be cleansed by water or by fire 7 1 -1 9 0 “tw://bible.?id=3.15.10|AUTODETECT|” Lev. 15:10) 1 1 -1 9 0 “tw://bible.?id=4.31.22-4.31.24|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=4.31.22-4.31.24|AUTODETECT|” Num. 31:22 24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.9.22|AUTODETECT|” f. Shedding of blood. The second part of ) 7 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” Hebrews 9:22) 1 1 -1 9 0 0 is even more direct: and without the shedding of blood there is no forgiveness. These two the pouring out of blood and the forgiveness of sin go hand in hand. The one does not exist without the other. The first part of the verse implies that exceptions were permitted, for the author says that nearly everything needs to be cleansed with blood. But in the second half of the verse, the writer does not allow exceptions. He posits negatives: without the shedding of blood there is no forgiveness.) 1 1 2 8 0 0 The absolute demand for blood to secure remission of sin responds to the terms of the covenant. Transgression of the laws of the covenant that were agreed upon and ratified by the Israelites constitutes a serious offense. This sin can be removed only by death, that is, the substitutionary death of an animal whose blood is shed for the sinner.) 1 1 2 8 0 “tw://bible.?id=40.26.28|AUTODETECT|” The new covenant, instituted by Christ on the eve of his death, is sealed in his blood that has been shed on Calvary s cross for remission of sin. Jesus words, This is my blood of the covenant, which is poured out for many for the forgiveness of sins 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” Matt. 26:28) 1 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” ), are clearly echoed in the second part of ) 7 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” Hebrews 9:22) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 ) Doctrinal Considerations in 9:16 22) 1 1 2 8 0 “tw://bible.?id=1.22.16-1.22.17|AUTODETECT|” When God promised Abraham that he would bless him and give him numerous descendants, he confirmed his promise with an oath. The oath that God swore made his promise unalterable 7 1 -1 9 0 “tw://bible.?id=1.22.16-1.22.17|AUTODETECT|” Gen. 22:16 17) 1 1 -1 9 0 “tw://bible.?id=58.6.16-58.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.16-58.6.17|AUTODETECT|” Heb. 6:16 17) 1 1 -1 9 0 0 ). When God made a covenant with his people, he gave it to them as a last will and testament. To make this will valid for his people, God s Son died. Upon Christ s death, the will became effective, and its wording, unalterable.) 1 1 2 8 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” God made a covenant with sinful people. He instructed them to sacrifice animals whose shed blood would cleanse them from sin. But because the people of Israel did not remain faithful to the covenant God had made with them, through the prophet Jeremiah he announced that he would make a new covenant with people upon whose minds and hearts his law was written 7 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” Jer. 31:31 34) 1 1 -1 9 0 “tw://bible.?id=58.8.8-58.8.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.8-58.8.12|AUTODETECT|” Heb. 8:8 12) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 Christ became the mediator of this new covenant, and through his faithfulness, he fulfilled its demands. For the sins of his people he shed not the blood of animals but his own. The writer of Hebrews posits God s demand for restitution of a broken covenant agreement by saying, Without the shedding of blood there is no forgiveness (9:22). The counterpart of this statement is the Christian s jubilation, Because Christ shed his blood, I have been forgiven! ) ) Greek Words, Phrases, and Constructions in 9:16 22) Verse 16) �� the present passive infinitive of �� (I carry) means to bring news by announcing it. The translation to announce is therefore acceptable: The death of a testator must be announced (Moffatt).) Verse 17) �v �� the Greek is rather descriptive by saying that a will is made valid on the basis of corpses; that is, when death has occurred.) �� the use of the negative participle �� instead of �P is noteworthy, for it shows that the author expects debate on the validity of a will.) Verse 18) �� this compound verb in the perfect passive indicative (from ��, I renew, initiate) portrays the lasting effect of the first covenant from the day God initiated it in the Sinai desert to the time Christ instituted the new covenant on the eve of his death.) Verse 19) �� the genitive absolute construction governs this aorist passive participle of �� (I speak) and the adjective �� (every) and noun �� (commandment). The words �� and A �� (the law) are virtually synonymous in this context. Moses react them to the people from the scroll.) Verse 22) 1 1 2 8 0 “tw://bible.?id=44.13.44|AUTODETECT|” �� an adverb derived from the verb �� (I have, hold), that is, to be held near, and thus nearly, almost. The word appears three times in the New Testament 7 1 -1 9 0 “tw://bible.?id=44.13.44|AUTODETECT|” Acts 13:44) 1 1 -1 9 0 “tw://bible.?id=44.19.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.26|AUTODETECT|” 19:26) 1 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” Heb. 9:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.26.28|AUTODETECT|” �1�� the author coins a noun from the noun �7�� (blood) and the verb �� (I pour out). These two words also occur in Jesus declaration, This is my blood of the covenant, which is poured out for many for the forgiveness of sins 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” Matt. 26:28) 1 1 -1 9 0 “tw://bible.?id=41.14.24|AUTODETECT|” , italics added; see also ) 7 1 -1 9 0 “tw://bible.?id=41.14.24|AUTODETECT|” Mark 14:24) 1 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” Luke 22:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.26.28|AUTODETECT|” �� this noun includes the concept sins. It refers to the forgiveness of sins, and as such it is an echo of ) 7 1 -1 9 0 “tw://bible.*?id=40.26.28|AUTODETECT|” Matthew 26:28) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 4. Christ s Perfect Sacrifice) 9:23 28) Characteristic of the author s style is his frequent repetition of a certain theme. For example, in chapter 8 he wrote that as high priest Christ entered the heavenly sanctuary (8:2). He repeats this theme in the next chapter. Christ came as high priest, he says, and went through the greater and more perfect tabernacle that is not man-made (9:11). Once more he returns to this theme in the following verses (9:23 28).) 23.

It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these.) In this text two matters stand out: the copies of heavenly things and the heavenly things themselves. The copies, of course, are the earthly sanctuary and everything pertaining to it; the heavenly sanctuary is in the presence of God. We shall consider these two successively.) a. Copies of the heavenly things. The author says that the purification of the tabernacle, altar, utensils, and scroll was necessary. The word necessary indicates that the law requires that these items be purified.

And that is exactly what the author states in the preceding verse (9:22). He concludes that without the shedding of blood there is no forgiveness. God himself instructed the people of Israel, through Moses, to cleanse themselves from sin by shedding the blood of animals at the altar of the sanctuary. This blood was adequate to allow the high priest to enter the Most Holy Place of the tabernacle, but a better sacrifice was needed before a mediator could appear in God s presence in heaven.) b. The heavenly things themselves. The tabernacle built by Moses was a copy and shadow of what is in heaven (8:5).

The heavenly sanctuary is the greater and more perfect tabernacle that is not man-made (9:11). Christ entered this sanctuary after he had shed his blood on Calvary s cross.) The author of Hebrews now refers to the blood of Christ as better sacrifices. The plural term sacrifices stands for the singular blood of Christ. The adjective better marks the difference between earthly things and heavenly things; that is, the blood of animals cleansed the tabernacle and everything pertaining to it, so that the high priest might enter the Most Holy Place. The blood of Christ cleanses the heavenly things, so that he might enter heaven in God s presence (9:24).) Was it necessary to cleanse heavenly things? The heavenly sanctuary is not manmade and therefore is untainted by sin.

It does not need to be cleansed. Before we are able to answer the question, we must understand the expression heavenly things in a spiritual sense. The true sanctuary, says the author of Hebrews, is heaven itself (9:24), and heaven is the place where God and his people dwell together. It is the place where the people of God serve him by offering themselves as living sacrifices. Then why does the author write that the heavenly things had to be cleansed? Heaven became a sanctuary for God s people only when the blood of Christ was shed for them.

Christ s blood, then, became the basis for their entrance into heaven.) Without Christ s blood God does not open heaven for us and does not accept our living sacrifices. We stand condemned before God in our sins, and heaven remains closed to us. However, the blood of Christ has made heaven into a sanctuary for us, so that we may live there. At the same time, it remains God s dwelling place.) 1 1 2 8 0 “tw://bible.?id=45.8.17|AUTODETECT|” The blood of Christ provides remission of our sins but also sanctifies our presence in heaven. It makes us more delightful than angels and our service of praise more acceptable than that of the angels. We are God s adopted sons and daughters who are heirs of God and co-heirs with Christ 7 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” Rom. 8:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.5.9-66.5.10|AUTODETECT|” Moreover, Christ s shed blood gives heaven itself added significance. Not only is heaven the sanctuary for God s people, but it is also the place where its inhabitants testify of Christ s redeeming love, his marvelous grace, and his sanctifying power. To Christ they sing a new song, recorded in ) 7 1 -1 9 0 “tw://bible.?id=66.5.9-66.5.10|AUTODETECT|” Revelation 5:9 10) 1 1 -1 9 0 0 :) 1 4 2 8 0 0 With your blood you purchased men for God) from every tribe and language and people and nation.) You have made them to be a kingdom and priests to serve our God.) 24. For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God s presence.) 1 1 2 8 0 “tw://bible.?id=40.27.51|AUTODETECT|” Even though God caused the veil in the temple to split from top to bottom at the time of Jesus death 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 0 ), Jesus himself never entered a manmade sanctuary. When the author of Hebrews spoke of better sacrifices (9:23), he made a comparison between the animal sacrifices and the blood of Christ. Although we readily see that Christ s sacrifice is better, we see that in essence the comparison is inadequate.) 1 1 2 8 0 0 Animal sacrifices were temporary measures; the high priests, mortal; and the sanctuary, a manmade copy. By contrast, Christ s once-for-all sacrifice is permanent; our high priest, eternal; and the heavenly sanctuary, the true one.) 1 1 2 8 0 “tw://bible.?id=45.8.34|AUTODETECT|” The writer of the epistle first notes which sanctuary Christ did not enter, namely, a manmade copy of the original. The high priest once a year entered the Most Holy Place of this earthly sanctuary to enter the presence of God on behalf of the people. Second, the author notes that Christ entered heaven itself and, by implication, the true sanctuary. He entered heaven as high priest to represent us in the presence of God. Only once a year the Levitical high priest spent a few moments in the Most Holy Place as man s representation before God; however, Christ, always in God s presence, constantly represents us as our attorney-at-law 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Rom. 8:34) 1 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” Heb. 7:25) 1 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” I John 2:1) 1 1 -1 9 0 0 ).) 1 16 2 8 0 0 25. Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. 26a. Then Christ would have had to suffer many times since the creation of the world.) By drawing a parallel with the Levitical high priest, the author of Hebrews underscores the profound differences between Christ s priesthood and the Levitical priesthood. The writer is questioned, as it were, by a Jewish reader who poses a number of arguments.) a. As high priest Christ could never have entered the Most Holy Place of an earthly sanctuary. He belonged to the tribe of Judah, not to the tribe of Levi.) True, that is why he entered heaven.) b.

A Levitical high priest annually offered sacrificial blood before God in the Most Holy Place. If Christ is high priest, he will have to do the same in heaven.��24��) Correct, but Christ offered himself on the cross. He shed his blood at Calvary, not in the heavenly sanctuary.) c. The high priest offered the sacrifices of a bull and a goat on the Day of Atonement, but Christ offered himself only once.) Yes, but apart from those people who were raised from the dead, man cannot die twice.) d. On the Day of Atonement the high priest presented animal blood to God, but Christ offered his own blood.) True; if Christ had offered blood other than his own, he would have been identical to the Levitical high priest. Note that the high priest could not present his own blood as a sacrifice, because he himself was a sinner.

Christ, the sinless One, could and did offer his own blood for sinners.) e. Once a year the high priest went in and out of the Most Holy Place, but Christ entered the heavenly sanctuary only once.) Exactly. If Christ had to leave heaven and come to earth to die once more which is absurd his atoning work would be worthless. Christ s sacrifice is unique.) The writer of Hebrews sums up the matter in one telling statement: If Christ had to offer himself again and again, he would have had to suffer many times since the creation of the world. And that, of course, cannot be. Rather, Christ s sacrifice on the cross is so effective that it removes the sins of all the Old Testament believers.

His sacrifice is retroactive and goes back to the creation of the world, that is, to the time that Adam fell into sin. Thus, Christ s sacrifice is valid for all believers, whether they lived before or after the coming of Christ. His sacrifice is for all times.) 26b. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself.) After making a statement that obviously could not be true, the author now describes conclusively the reason for Christ s coming into the world: to do away with sin. The adverb now refers not to time but to reality. The writer in effect is saying: This is how it is. ) Why did Christ appear on this earth?

In simple terms: to cancel sin. He removed the debt of sin that was written on the believer s account. Christ s coming brought an end to that debt. And the account now shows the word paid.) 1 1 2 8 0 “tw://bible.?id=62.2.2|AUTODETECT|” How did Christ remove sin? He himself became the sacrifice that was required to pay for the sins of the whole world 7 1 -1 9 0 “tw://bible.?id=62.2.2|AUTODETECT|” I John 2:2) 1 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” ). As Christ s forerunner, John the Baptist, put it: Look, the Lamb of God, who takes away the sin of the world! 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 0 ). Christ had no substitute. He sacrificed himself as a substitute for sinners. By his death he paid the debt to take away the sins of many people (9:28).) 1 4 2 8 0 0 What is the significance of Christ s appearance? The Levitical high priest year after year entered the inner sanctuary. His entrance into God s presence had only a temporal effect. By contrast, Christ s appearance is a single occurrence it happened once for all. He entered heaven once, that is, at the time of his ascension. The effect of his single appearance lasts forever.) When did Christ come?

The author of Hebrews writes, at the end of the ages. This does not have to refer to the end of time, because in the same context the writer says that Christ will appear a second time (v. 28). The expression apparently points to the total impact of Christ s coming and the effect of his atoning work. And because of his triumph over sin, we live in the last age.) 27. Just as man is destined to die once, and after that to face judgment, 28. so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.) The writer of the epistle has a fondness for the word once; he uses it eight times (6:4; 9:7, 26, 27, 28; 10:2; 12:26, 27).) 1 1 2 8 0 “tw://bible.?id=1.3.19|AUTODETECT|” In the contrast expressed in these two verses, the term once takes a prominent place: man is destined to die once and Christ was sacrificed once. Because of Adam s sin God pronounced the sentence of death upon the human race 7 1 -1 9 0 “tw://bible.?id=1.3.19|AUTODETECT|” Gen. 3:19) 1 1 -1 9 0 0 ). Every person faces death once, with the exception of those people who were raised from the dead. No one can escape death. By becoming human, Christ was placed under the same death sentence. He, too, died once.) 1 1 2 8 0 “tw://bible.?id=21.12.14|AUTODETECT|” By implication, man receives the death penalty because of sin. The author of Hebrews indicates as much by adding the clause and after that to face judgment. Death and judgment follow each other in logical sequence, for man must appear in court to account for sin. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil 7 1 -1 9 0 “tw://bible.?id=21.12.14|AUTODETECT|” Eccl. 12:14) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 The exact time of the judgment the writer of the epistle purposely omits. He calls attention not to judgment as such but to Christ who will appear a second time. His concluding remark is that Christ brings salvation to those who are waiting for him. And that is most important. The writer does not minimize the significance of the judgment. He introduces the topic here; in the next chapter he applies it.��25�� He says that if we deliberately keep on sinning, then all that is left is a fearful expectation of judgment and of raging fire that will consume the enemies of God (10:26, 27).) In the comparison that characterizes verses 27 and 28, the emphasis falls on Christ.

The Messiah was sacrificed once; and he will appear again.) At the conclusion of his teaching about the atoning work of Christ, the author writes that Christ was sacrificed. In the context of this chapter, the writer has made it clear that Christ offered himself as a sacrifice for sin. Therefore, the words was sacrificed must be understood within the context in which they are used: Christ offered himself for the purpose of removing the sins of many people.) Already Isaiah prophesied about the redemptive work of Christ. In the well-known chapter on the suffering Messiah, Isaiah writes: My righteous servant will justify many, and he will bear their iniquities.& For he bore the sin of many, and made intercession for the transgressors (53:11 12).) Not only has Christ completed his atoning work as high priest; he has also given us the promise that he will return. The Scriptures are very explicit about the return of Christ; it is a promise that is mentioned again and again. When Christ returns, says the author of Hebrews, he comes not to remove sin.

That task he finished when he came the first time. When he comes again, he brings salvation to those who are awaiting him.) 1 1 2 8 0 “tw://bible.?id=66.22.20|AUTODETECT|” The last part of verse 28 expresses a note of joy and happiness: Christ is coming! They who are eagerly expecting his return constantly pray the petition found at the conclusion of the New Testament and uttered in response to Jesus promise, Yes, I am coming soon. They pray, Amen. Come, Lord Jesus 7 1 -1 9 0 “tw://bible.?id=66.22.20|AUTODETECT|” Rev. 22:20) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Joyfully the believers look forward to the day of Jesus return, for then the Lord will dwell forever with his people, as he has promised. Upon his return he will bring full restoration to all who eagerly await him. When Christ dwells forever with his people, they experience salvation full and free.) ) Doctrinal Considerations in 9:23 28) The Epistle to the Hebrews is an epistle that features contrasts; in every chapter and in numerous verses, the author compares Christ with angels, Moses, Aaron, or the Levitical priesthood. In this particular section, he shows the unsurpassable excellence of the high-priestly work of Christ. A high priest was appointed to represent the people before God, but the actual time he spent in God s presence was minimal; it occurred only once a year on the Day of Atonement. Our great high priest entered heaven once and stays forever in the presence of God as our mediator, advocate, intercessor, and guarantor.) 1 1 2 8 0 “tw://bible.?id=45.8.2|AUTODETECT|” Moreover, the high priest had to present animal blood before God in the Most Holy Place. His own blood would have been unworthy because he himself was a sinner. But even animal blood had only a limited effect, for the high priest had to appear before God every year again with additional blood. The writer of Hebrews somewhat later observes, It is impossible for the blood of bulls and goats to take away sins (10:4). The sacrifice of Christ s blood, however, has lasting effect. It terminates the ruling power of sin in the mind of man 7 1 -1 9 0 “tw://bible.?id=45.8.2|AUTODETECT|” Rom. 8:2) 1 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” ).��26�� Christ s blood cleanses the church, so that he is able to present it without stain or wrinkle or any other blemish & holy and blameless 7 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” Eph. 5:27) 1 1 -1 9 0 0 ). And the blood of Christ wipes the record clean: a sinner forgiven by God stands before him as if he had never sinned at all.) 1 30 2 8 0 0 Last, the Levitical high priest, after performing his duties in the inner sanctuary, reappeared to the people he had represented before God. But when Jesus returns from the heavenly sanctuary, he comes to restore his people by granting them the gift of salvation. When Christ comes again, he will appear as the perfecter of salvation for all those who put their trust in him and await his return.��27��) ) Greek Words, Phrases, and Constructions in 9:23 28) Verse 23) �� this noun appears four times in Hebrews (7:12, 27; 9:16, 23) and expresses a condition imposed by a law or binding obligation. It is stronger than the verb �� (it is fitting) and similar to �� (it is necessary). The noun stands first in the sentence to receive emphasis.) Verse 24) �� the aorist passive infinitive of �� (I make visible) expresses the culminative idea. Christ s appearance is once for all and has lasting significance.) Verse 26) �� the use of the imperfect active indicative in this clause is the same as in a conditional sentence that expresses unreality.

The first part (protasis) of the conditional sentence is lacking. The writer gives only the last part (apodosis).��28��) �� the perfect passive indicative of �� (I reveal, appear) refers to Christ previously hidden from view in heaven but after his incarnation made visible on earth as a man among men. ��29��) Verse 27) �� the author has chosen a word that reveals action, that is, the process of judging. By contrast, the noun �� shows the result of this judicial activity; it is the verdict, the sentence of condemnation.) Verse 28) A �� note the use of the definite article. Although the noun occurs without the article in 9:24, here the emphasis on Christ s designation, the Messiah, is pronounced.) �� & �� the author has a play on words with two verb forms that find their roots in �� (I bear), �� (toward), and �� (up).) Summary of Chapter 9) To point out the supremacy of Christ s priesthood, the author of Hebrews presents a description of the earthly tabernacle, its contents, and the priestly ministry in and around this sanctuary. The sacrifices, however, were external observances, for they were unable to cleanse the guilty conscience of the sinner.) With the blood of animals man could not obtain redemption, for he remained unclean. How different the sacrifice of Christ!

By his one offering, Christ cleansed the sinner s conscience, led him from death to life, and became the mediator of the new covenant.) In this chapter the author presents an exposition on the meaning of the covenant. Because sin affected the stipulations of the first covenant, God told Moses to sacrifice animals and to sprinkle their blood on the tabernacle, its contents, and on the people. Without the shedding of blood there is no forgiveness. ) When Christ came in the official capacity of high priest and mediator of the new covenant, he offered himself once for all and entered the heavenly sanctuary to appear in behalf of the believers in the presence of God. By his death on the cross, Christ removed the sins of many people. ) The chapter ends with the promise that Christ will return, not to remove sin as a high priest, but to bring salvation to those who wait for him in faith. Jesus is coming again.) ) ) ) ) 1 Hugh Montefiore, The Epistle to the Hebrews (New York and Evanston: Harper and Row, 1964), p. 145, writes: Possibly our author has made a slight slip and placed the altar in the wrong part of the Tent. Myles M.

Bourke in The Epistle to the Hebrews, The Jerome Biblical Commentary, vol. 2, The New Testament and Topical Articles (Englewood Cliffs, N.J.: Prentice-Hall, 1968), p. 396, states: It seems that the author has made a mistake here, caused probably by the fact that he was not speaking from personal knowledge of the Temple, which replaced the Mosaic Tabernacle, but was merely repeating, and in this case misinterpreting, the description of the Tabernacle found in Exodus. ) 2 For comments of Jewish contemporaries see Philo in The Life of Moses 2.101 (LCL); Josephus, Jewish Wars 5.21 and Antiquities of the Jews 3.147, 198 (LCL); and Talmud, Yoma 47a; Moed 3. SB, vol. 3, p. 737.) 3 The KJV and RV read golden censer. ) 4 After the exile, the rebuilt temple seemed to have had nothing at all in the Most Holy Place. Josephus, Jewish Wars 1.152 53; Antiquities 14.71, 72 (LCL).) 5 Bruce M. Metzger, Lexical Aids for Students of New Testament Greek (Princeton, N.J.: published by the author, 1969), p. 54.) 1 1 2 8 0 “tw://bible.?id=58.9.0|AUTODETECT|” 6 Norman H. Young, The Gospel According to ) 7 1 -1 9 0 “tw://bible.?id=58.9.0|AUTODETECT|” Hebrews 9) 1 1 -1 9 0 “tw://bible.?id=58.9.2|AUTODETECT|” , NTS 27 (1981): 198. James Swetnam, in ) 7 1 -1 9 0 “tw://bible.?id=58.9.2|AUTODETECT|” Hebrews 9:2) 1 1 -1 9 0 0 , CBQ 32 (1970): 205 21, gives the interpretation that what the author has in mind when he uses the word hagia is the elements of the eucharistic bread (p. 208).) 1 1 2 8 0 “tw://bible.?id=58.9.8|AUTODETECT|” 7 The tense of the participle showing in ) 7 1 -1 9 0 “tw://bible.?id=58.9.8|AUTODETECT|” Heb. 9:8) 1 1 -1 9 0 0 can be translated either in the past tense (NAB, NIV) or in the present tense (JB, GNB, MLB, R.S.V., NEB, Phillips, NASB).) 1 1 2 8 0 0 8 See the R.S.V., NEB, and Moffatt.) 1 1 2 8 0 “tw://bible.?id=58.9.0|AUTODETECT|” 9 Young, The Gospel According to ) 7 1 -1 9 0 “tw://bible.?id=58.9.0|AUTODETECT|” Hebrews 9) 1 1 -1 9 0 0 , p. 199.) 1 1 2 8 0 “tw://bible.?id=58.9.11|AUTODETECT|” 10 In the original Greek, verses 11 and 12 form one lengthy sentence that has been carefully constructed. See the article by Albert Vanhoye, Par la tente plus grande et plus parfaite & in Bib 46 (1965): 1 28. Also see James Swetnam s article, The Greater and More Perfect Tent. A Contribution to the Discussion of ) 7 1 -1 9 0 “tw://bible.?id=58.9.11|AUTODETECT|” Hebrews 9:11) 1 1 -1 9 0 0 , in Bib 47 (1966): 91 106.) 1 5 2 8 0 0 11 Leon Morris, The Expositor s Bible Commentary, vol. 12, Hebrews (Grand Rapids: Zondervan, 1981), p. 86.) 12 Burkhard G�rtner, NIDNTT, vol. 3, p. 529.) 13 Donald Guthrie, New Testament Theology (Downers Grove, Ill.: Inter-Varsity, 1981), p. 568. Also see F. F. Bruce, The Epistle to the Hebrews, New International Commentary of the New Testament series (Grand Rapids: Eerdmans, 1964), p. 205.) 14 Louis Berkhof, Systematic Theology (Grand Rapids: Eerdmans, 1953), p. 382.) 15 Bruce M. Metzger, A Textual Commentary on the Greek New Testament (London and New York: United Bible Societies, 1975), p. 668.) 1 1 2 8 0 “tw://bible.?id=58.9.15-58.9.18|AUTODETECT|” 16 The implication is that these transgressions were the reason for the lack of efficacious reception of the heritage connected with the first diatheke. See James Swetnam, A Suggested Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=58.9.15-58.9.18|AUTODETECT|” Hebrews 9:15 18) 1 1 -1 9 0 0 , in CBQ 27 (1965): 380.) 1 13 2 8 0 0 GNB Good News Bible) 17 Johannes Behm, TDNT, vol. 2, p. 131.) 18 R. C. H. Lenski in The Interpretation of the Epistle to the Hebrews and of the Epistle of James (Columbus: Wartburg, 1946), p. 307, cautions not to press the analogy too far. Also see Bruce, Hebrews, p. 213.) 19 Geerhardus Vos, The Teaching of the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1956), p. 40.) 20 John Murray, The Covenant of Grace (London: Tyndale, 1953), p. 27.) 21 Most translations include the words and goats. The NIV omits them, no doubt on the basis of the principle that in general the shorter reading is to be preferred.

Editions of the Greek New Testament support the inclusion of the disputed words, although they are put in brackets to indicate a measure of uncertainty.) 22 Philip Edgcumbe Hughes, Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), p. 376.) 23 Josephus, Antiquities 3.206 (LCL).) Moffatt The Bible: A New Translation by James Moffatt) 24 The NIV correctly inserts the phrase did he enter heaven. The sentence in the Greek is incomplete and needs to be supplemented with the inserted phrase to achieve balance and to complete the meaning.) 25 Guthrie, New Testament Theology, p. 863.) 26 John Owen, An Exposition of Hebrews, 7 vols. in 4 (Evansville, Ind.: Sovereign Grace, 1960), vol. 6, p. 403.) 27 Johannes Schneider and Colin Brown, NIDNTT, vol. 3, p. 215.) 1 1 2 8 0 “tw://bible.?id=58.9.26|AUTODETECT|” 28 When a condition is assumed as unreal and refers to present time, the imperfect tense is used both in the protasis and apodosis in normal constructions.& [In] ) 7 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” Heb. 9:26) 1 1 -1 9 0 0 & we only have apodosis. A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 887.) 1 4 2 8 0 0 29 Joseph H. Thayer, A Greek-English Lexicon of the New Testament (New York, Cincinnati, and Chicago: American Book Company, 1889), p. 648.) ) ) )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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