Hebrews 7:26-28
26. such—as is above described. The oldest manuscripts read, "also." "For to US (as sinners; emphatical) there was also becoming (besides the other excellencies of our High Priest) such an High Priest."
holy—"pious" (a distinct Greek word from that for holy, which latter implies consecration) towards God; perfectly answering God's will in reverent piety (Ps 16:10). harmless—literally, "free from evil" and guile, in relation to Himself. undefiled—not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him. separate—rather, "separated from sinners," namely, in His heavenly state as our High Priest above, after He had been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence he was not to go out), Le 21:12. Though justifying through faith the ungodly, He hath no contact with them as such. He is lifted above our sinful community, being "made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to sit together (with Him) in heavenly places" (Eph 2:6). Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus is GOD. "Though innumerable lies have been forged against the venerable Jesus, none dared to charge Him with any intemperance" [ORIGEN]. made—Jesus was higher before (Joh 17:5), and as the God-MAN was made so by the Father after His humiliation (compare Heb 1:4). higher than the heavens—for "He passed through [so the Greek] the heavens" (Heb 4:14).27. daily—"day by day." The priests daily offered sacrifices (Heb 9:6; 10:11; Ex 29:38-42). The high priests took part in these daily-offered sacrifices only on festival days; but as they represented the whole priesthood, the daily offerings are here attributed to them; their exclusive function was to offer the atonement "once every year" (Heb 9:7), and "year by year continually" (Heb 10:1). The "daily" strictly belongs to Christ, not to the high priests, "who needeth not daily, as those high priests (year by year, and their subordinate priests daily), to offer," &c.
offer up—The Greek term is peculiarly used of sacrifices for sin. The high priest's double offering on the day of atonement, the bullock for himself, and the goat for the people's sins, had its counterpart in the TWO lambs offered daily by the ordinary priests. this he did—not "died first for His own sins and then the people's," but for the people's only. The negation is twofold: He needeth not to offer (1) daily; nor (2) to offer for His own sins also; for He offered Himself a spotless sacrifice (Heb 7:26; Heb 4:15). The sinless alone could offer for the sinful. once—rather as Greek, "once for all." The sufficiency of the one sacrifice to atone for all sins for ever, resulted from its absolute spotlessness.28. For—reason for the difference stated in Heb 7:27, between His one sacrifice and their oft repeated sacrifices, namely, because of His entire freedom from the sinful infirmity to which they are subject. He needed not, as they, to offer FOR HIS OWN SIN; and being now exempt from death and "perfected for evermore," He needs not to REPEAT His sacrifice.
the word—"the word" confirmed by "the oath." which—which oath was after the law, namely, in Ps 110:4, abrogating the preceding law-priesthood. the Son—contrasted with "men." consecrated—Greek, "made perfect" once for all, as in Heb 2:10; 5:9; see on Heb 2:10; Heb 5:9. Opposed to "having infirmity." Consecrated as a perfected priest by His perfected sacrifice, and consequent anointing and exaltation to the right hand of the Father. Hebrews 8
CHAPTER 8
Heb 8:1-13. CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT.
1. the sum—rather, "the principal point"; for the participle is present, not past, which would be required if the meaning were "the sum." "The chief point in (or, 'in the case'; so the Greek, Heb 9:10, 15, 17) the things which we are speaking," literally, "which are being spoken."
such—so transcendently pre-eminent, namely in this respect, that "He is set on the right hand of," &c. Infinitely above all other priests in this one grand respect, He exercises His priesthood IN HEAVEN, not in the earthly "holiest place" (Heb 10:12). The Levitical high priests, even when they entered the Holiest Place once a year, only STOOD for a brief space before the symbol of God's throne; but Jesus SITS on the throne of the Divine Majesty in the heaven itself, and this for ever (Heb 10:11, 12).2. minister—The Greek term implies priestly ministry in the temple.
the sanctuary—Greek, "the holy places"; the Holy of Holies. Here the heavenly sanctuary is meant. the true—the archetypal and antitypical, as contrasted with the typical and symbolical (Heb 9:24). Greek "alethinos" (used here) is opposed to that which does not fulfil its idea, as for instance, a type; "alethes," to that which is untrue and unreal, as a lie. The measure of alethes is reality; that of alethinos, ideality. In alethes the idea corresponds to the thing; in alethinos, the thing to the idea [KALMIS in ALFORD]. tabernacle— (Heb 9:11). His body. Through His glorified body as the tabernacle, Christ passes into the heavenly "Holy of Holies," the immediate immaterial presence of God, where He intercedes for us. This tabernacle in which God dwells, is where God in Christ meets us who are "members of His body, of His flesh, and of His bones." This tabernacle answers to the heavenly Jerusalem, where God's visible presence is to be manifested to His perfected saints and angels, who are united in Christ the Head; in contradistinction to His personal invisible presence in the Holy of Holies unapproachable save to Christ. Joh 1:14, "Word . . . dwelt among us," Greek, "tabernacled." pitched—Greek, "fixed" firmly. not man—as Moses (Heb 8:5).3. For—assigning his reason for calling him "minister of the sanctuary" (Heb 8:2).
somewhat—He does not offer again His once for all completed sacrifice. But as the high priest did not enter the Holy Place without blood, so Christ has entered the heavenly Holy Place with His own blood. That "blood of sprinkling" is in heaven. And is thence made effectual to sprinkle believers as the end of their election (1Pe 1:2). The term "consecrate" as a priest, is literally, to fill the hand, implying that an offering is given into the hands of the priest, which it is his duty to present to God. If a man be a priest, he must have some gift in his hands to offer. Therefore, Christ, as a priest, has His blood as His oblation to offer before God.4. Implying that Christ's priestly office is exercised in heaven, not in earth; in the power of His resurrection life, not of His earthly life.
For—The oldest manuscripts read, "accordingly then." if, &c.—"if He were on earth, He would not even (so the Greek) be a priest" (compare Heb 7:13, 14); therefore, certainly, He could not exercise the high priestly function in the earthly Holy of Holies. seeing that, &c.—"since there are" already, and exist now (the temple service not yet being set aside, as it was on the destruction of Jerusalem), "those (the oldest manuscripts omit 'priests') who offer the (appointed) gifts according to (the) law." Therefore, His sacerdotal "ministry" must be "in the heavens," not on earth (Heb 8:1). "If His priesthood terminated on the earth, He would not even be a priest at all" [BENGEL]. I conceive that the denial here of Christ's priesthood on earth does not extend to the sacrifice on the cross which He offered as a priest on earth; but applies only to the crowning work of His priesthood, the bringing of the blood into the Holy of Holies, which He could not have done in the earthly Holy of Holies, as not being an Aaronic priest. The place (the heavenly Holy of Holies) was as essential to the atonement being made as the oblation (the blood). The body was burnt without the gate; but the sanctification was effected by the presentation of the blood within the sanctuary by the high priest. If on earth, He would not be a priest in the sense of the law of Moses ("according to the law" is emphatic).5. Who—namely, the priests.
serve unto the example—not "after the example," as BENGEL explains. But as in Heb 13:10, "serve the tabernacle," that is, do it service: so "serve (the tabernacle which is but) the outline and shadow." The Greek for "example" is here taken for the sketch, copy, or suggestive representation of the heavenly sanctuary, which is the antitypical reality and primary archetype. "The mount" answers to heaven, Heb 12:22. admonished—The Greek especially applies to divine responses and commands. to make—"perfectly": so the Greek. See—Take heed, accurately observing the pattern, that so thou mayest make, &c. saith he—God. the pattern—an accurate representation, presented in vision to Moses, of the heavenly real sanctuary. Thus the earthly tabernacle was copy of a copy; but the latter accurately representing the grand archetypical original in heaven (Ex 25:40).6. now—not time; but "as it is."
more excellent ministry—than any earthly ministry. by how much—in proportion as. mediator—coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant." which—Greek, "one which" [ALFORD]: inasmuch as being one which. established—Greek, "enacted as a law." So Ro 3:27, "law of faith"; and Ro 8:2; 9:31, apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter. upon—resting upon. better promises—enumerated Heb 8:10, 11. The Old Testament promises were mainly of earthly, the New Testament promises, of heavenly blessings: the exact fulfilment of the earthly promises was a pledge of the fulfilment of the heavenly. "Like a physician who prescribes a certain diet to a patient, and then when the patient is beginning to recover, changes the diet, permitting what he had before forbidden; or as a teacher gives his pupil an elementary lesson at first; preparatory to leading him to a higher stage": so Rabbi Albo in his Ikkarim. Compare Jer 7:21, 22, which shows that God's original design in the old covenant ritual system was, that it should be pedagogical, as a schoolmaster leading and preparing men for Christ.7. Same reasoning as in Heb 7:11.
faultless—perfect in all its parts, so as not to be found fault with as wanting anything which ought to be there: answering all the purposes of a law. The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos"). should no place have been sought—as it has to be now; and as it is sought in the prophecy (Heb 8:8-11). The old covenant would have anticipated all man's wants, so as to give no occasion for seeking something more perfectly adequate. Compare on the phrase "place . . . sought," Heb 12:17.8. finding fault with them—the people of the old covenant, who were not made "faultless" by it (Heb 8:7); and whose disregard of God's covenant made Him to "regard them not" (Heb 8:9). The law is not in itself blamed, but the people who had not observed it.
he saith— (Jer 31:31-34; compare Eze 11:19; 36:25-27). At Rama, the headquarters of Nebuzar-adan, whither the captives of Jerusalem had been led, Jeremiah uttered this prophecy of Israel's restoration under another David, whereby Rachel, wailing for her lost children, shall be comforted; literally in part fulfilled at the restoration under Zerubbabel, and more fully to be hereafter at Israel's return to their own land; spiritually fulfilled in the Gospel covenant, whereby God forgives absolutely His people's sins, and writes His law by His Spirit on the hearts of believers, the true Israel. "This prophecy forms the third part of the third trilogy of the three great trilogies into which Jeremiah's prophecies may be divided: Jeremiah 21-25, against the shepherds of the people; Jeremiah 26-29, against the false prophets; Jeremiah 30 and 31, the book of restoration" [DELITZSCH in ALFORD]. Behold, the days come—the frequent formula introducing a Messianic prophecy. make—Greek, "perfect"; "consummate." A suitable expression as to the new covenant, which perfected what the old could not (compare end of Heb 8:9, with end of Heb 8:10). Israel . . . Judah—Therefore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall share the literal and spiritual restoration.9. Not according to, &c.—very different from, and far superior to, the old covenant, which only "worked wrath" (Ro 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins.
made with—rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand—as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedagogical instruction; (3) that of fulfilment" [BENGEL]. The second, that of the pedagogical pupilage, began at the exodus from Egypt. I regarded them not—English Version, Jer 31:32, translates, "Although I was an husband unto them." Paul's translation here is supported by the Septuagint, Syriac, and GESENIUS, and accords with the kindred Arabic. The Hebrews regarded not God, so God, in righteous retribution, regarded them not. On "continued not in my covenant," Schelling observes: The law was in fact the mere ideal of a religious constitution: in practice, the Jews were throughout, before the captivity, more or less polytheists, except in the time of David, and the first years of Solomon (the type of Messiah's reign). Even after the return from Babylon, idolatry was succeeded by what was not much better, formalism and hypocrisy (Mt 12:43). The law was (1) a typical picture, tracing out the features of the glorious Gospel to be revealed; (2) it had a delegated virtue from the Gospel, which ceased, therefore, when the Gospel came.10. make with—Greek, "make unto."
Israel—comprising the before disunited (Heb 8:8) ten tribes' kingdom, and that of Judah. They are united in the spiritual Israel, the elect Church, now: they shall be so in the literal restored kingdom of Israel to come. I will put—literally, "(I) giving." This is the first of the "better promises" (Heb 8:6). mind—their intelligent faculty. in, &c.—rather, " ON their hearts." Not on tables of stone as the law (2Co 3:3). write—Greek, "inscribe." and I will be to them a God, &c.—fulfilled first in the outward kingdom of God. Next, in the inward Gospel kingdom. Thirdly, in the kingdom at once outward and inward, the spiritual being manifested outwardly (Re 21:3). Compare a similar progression as to the priesthood (1) Ex 19:6; (2) 1Pe 2:5; (3) Isa 61:6; Re 1:6. This progressive advance of the significance of the Old Testament institutions, &c., says THOLUCK, shows the transparency and prophetic character which runs throughout the whole.11. Second of the "better promises" (Heb 8:6).
they shall not—"they shall not have to teach" [ALFORD]. his neighbour—So Vulgate reads; but the oldest manuscripts have "his (fellow) citizen." brother—a closer and more endearing relation than fellow citizen. from the least to the greatest—Greek, "from the little one to the great one." Zec 12:8, "He that is feeble among them shall be as David." Under the old covenant, the priest's lips were to keep knowledge, and at his mouth the people were to seek the law: under the new covenant, the Holy Spirit teaches every believer. Not that the mutual teaching of brethren is excluded while the covenant is being promulgated; but when once the Holy Spirit shall have fully taught all the remission of their sins and inward sanctification, then there shall be no further' need of man teaching his fellow man. Compare 1Th 4:9; 5:1, an earnest of that perfect state to come. On the way to that perfect state every man should teach his neighbor. "The teaching is not hard and forced, because grace renders all teachable; for it is not the ministry of the letter, but of the spirit (2Co 3:6). The believer's firmness does not depend on the authority of human teachers. God Himself teaches" [BENGEL]. The New Testament is shorter than the Old Testament, because, instead of the details of an outward letter law, it gives the all-embracing principles of the spiritual law written on the conscience, leading one to spontaneous instinctive obedience in outward details. None save the Lord can teach effectually, "know the Lord."12. For, &c.—the third of "the better promises" (Heb 8:6). The forgiveness of sins is, and will be, the root of this new state of inward grace and knowledge of the Lord. Sin being abolished, sinners obtain grace.
I will be merciful—Greek, "propitious"; the Hebrew, "salach," is always used of God only in relation to men. and their iniquities—not found in Vulgate, Syriac, Coptic, and one oldest Greek manuscript; but most oldest manuscripts have the words (compare Heb 10:17). remember no more—Contrast the law, Heb 10:3.13. he—God.
made . . . old—"hath (at the time of speaking the prophecy) antiquated the first covenant." From the time of God's mention of a NEW covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of the Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word "NEW" (covenant), occurring but once in the Old Testament. that which decayeth—Greek, "that which is being antiquated," namely, at the time when Jeremiah spake. For in Paul's time, according to his view, the new had absolutely set aside the old covenant. The Greek for (Kaine) New (Testament) implies that it is of a different kind and supersedes the old: not merely recent (Greek, "nea"). Compare Ho 3:4, 5. Hebrews 9:1-12
CHAPTER 9
Heb 9:1-28. INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION.
1. Then verily—Greek, "Accordingly then." Resuming the subject from Heb 8:5. In accordance with the command given to Moses, "the first covenant had," &c.
had—not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem. ordinances—of divine right and institution. service—worship. a worldly sanctuary—Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare Heb 9:11, 12, "not of this building," Heb 9:24. Material, outward, perishing (however precious its materials were), and also defective religiously. In Heb 9:2-5, "the worldly sanctuary" is discussed; in Heb 9:6, &c., the "ordinances of worship." The outer tabernacle the Jews believed, signified this world; the Holy of Holies, heaven. JOSEPHUS calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men.2. Defining "the worldly tabernacle."
a tabernacle—"the tabernacle." made—built and furnished. the first—the anterior tabernacle. candlestick . . . table—typifying light and life (Ex 25:31-39). The candlestick consisted of a shaft and six branches of gold, seven in all, the bowls made like almonds, with a knop and a flower in one branch. It was carried in Vespasian's triumph, and the figure is to be seen on Titus' arch at Rome. The table of shittim wood, covered with gold, was for the showbread (Ex 25:23-30). showbread—literally, "the setting forth of the loaves," that is, the loaves set forth: "the show of the bread" [ALFORD]. In the outer holy place: so the Eucharist continues until our entrance into the heavenly Holy of Holies (1Co 11:26). which, &c.—"which (tabernacle) is called the holy place," as distinguished from "the Holy of Holies."3. And—Greek, "But."
after—behind; within. second veil—There were two veils or curtains, one before the Holy of Holies (catapetasma), here alluded to, the other before the tabernacle door (calumma). called—as opposed to "the true."4. golden censer—The Greek, must not be translated "altar of incense," for it was not in "the holiest" place "after the second veil," but in "the holy place"; but as in 2Ch 26:19, and Eze 8:11, "censer": so Vulgate and Syriac. This GOLDEN censer was only used on the day of atonement (other kinds of censers on other days), and is therefore associated with the holiest place, as being taken into it on that anniversary by the high priest. The expression "which had," does not mean that the golden censer was deposited there, for in that case the high priest would have had to go in and bring it out before burning incense in it; but that the golden censer was one of the articles belonging to, and used for, the yearly service in the holiest place. He virtually supposes (without specifying) the existence of the "altar of incense" in the anterior holy place, by mentioning the golden censer filled with incense from it: the incense answers to the prayers of the saints; and the altar though outside the holiest place, is connected with it (standing close by the second veil, directly before the ark of the covenant), even as we find an antitypical altar in heaven. The rending of the veil by Christ has brought the antitypes to the altar, candlestick, and showbread of the anterior holy place into the holiest place, heaven. In 1Ki 6:22, Hebrew, "the altar" is said to belong to the oracle, or holiest place (compare Ex 30:6).
ark—of shittim wood, that is, acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundation"), three fingers high. pot—"golden," added in the Septuagint, and sanctioned by Paul. manna—an omer, each man's daily portion. In 1Ki 8:9; 2Ch 5:10, it is said there was nothing in the ark of Solomon's temple save the two stone tables of the law put in by Moses. But the expression that there was nothing THEN therein save the two tables, leaves the inference to be drawn that formerly there were the other things mentioned by the Rabbis and by Paul here, the pot of manna (the memorial of God's providential care of Israel) and the rod of Aaron, the memorial of the lawful priesthood (Nu 17:3, 5, 7, 10). The expressions "before the Lord" (Ex 16:32), and "before the testimony" (Nu 17:10) thus mean, "IN the ark." "In," however, may be used here (as the corresponding Hebrew word) as to things attached to the ark as appendages, as the book of the law was put "in the side of the ark," and so the golden jewels offered by the Philistines (1Sa 6:8). tables of the covenant— (De 9:9; 10:2).5. over it—over "the ark of the covenant."
cherubim—representing the ruling powers by which God acts in the moral and natural world. (See on Eze 1:6; Eze 10:1). Hence sometimes they answer to the ministering angels; but mostly to the elect redeemed, by whom God shall hereafter rule the world and set forth His manifold wisdom: redeemed humanity, combining in, and with itself, the highest forms of subordinate creaturely life; not angels. They stand on the mercy seat, and on that ground become the habitation of God, from which His glory is to shine upon the world. They expressly say, Re 5:8-10, "Thou hast redeemed us." They are there distinguished from the angels, and associated with the elders. They were of one piece with the mercy seat, even as the Church is one with Christ: their sole standing is on the blood-sprinkled mercy seat; they gaze down at it as the redeemed shall for ever; they are "the habitation of God through the Spirit." of glory—The cherubim were bearers of the divine glory, whence, perhaps, they derive their name. The Shekinah, or cloud of glory, in which Jehovah appeared between the cherubim over the mercy seat, the lid of the ark, is doubtless the reference. THOLUCK thinks the twelve loaves of the showbread represent the twelve tribes of the nation, presented as a community before God consecrated to Him (just as in the Lord's Supper believers, the spiritual Israel, all partaking of the one bread, and becoming one bread and one body, present themselves before the Lord as consecrated to Him, 1Co 10:16, 17); the oil and light, the pure knowledge of the Lord, in which the covenant people are to shine (the seven (lights), implying perfection); the ark of the covenant, the symbol of God's kingdom in the old covenant, and representing God dwelling among His own; the ten commandments in the ark, the law as the basis of union between God and man; the mercy seat covering the law and sprinkled with the blood of atonement for the collective sin of the people, God's mercy [in Christ] stronger than the law; the cherubim, the personified [redeemed] creation, looking down on the mercy seat, where God's mercy, and God's law, are set forth as the basis of creation. mercy seat—Greek, "the propitiatory": the golden cover of the ark, on which was sprinkled the blood of the propitiatory sacrifice on the day of atonement; the footstool of Jehovah, the meeting place of Him and His people. we cannot—conveniently: besides what met the eye in the sanctuary, there were spiritual realities symbolized which it would take too long to discuss in detail, our chief subject at present being the priesthood and the sacrifices. "Which" refers not merely to the cherubim, but to all the contents of the sanctuary enumerated in Heb 9:2-5.6. The use made of the sanctuary so furnished by the high priest on the anniversary of atonement.
ordained—arranged. always—twice at the least every day, for the morning and evening care of the lamps, and offering of incense (Ex 30:7, 8). went—Greek, "enter": present tense.7. once every year—the tenth day of the seventh month. He entered within the veil on that day twice at least. Thus "once" means here on the one occasion only. The two, or possibly more, entrances on that one day were regarded as parts of the one whole.
not without blood— (Heb 8:3). offered—Greek, "offers." errors—Greek, "ignorances": "inadvertent errors." They might have known, as the law was clearly promulged, and they were bound to study it; so that their ignorance was culpable (compare Ac 3:17; Eph 4:18; 1Pe 1:14). Though one's ignorance may mitigate one's punishment (Lu 12:48), it does not wholly exempt from punishment.8. The Holy Ghost—Moses himself did not comprehend the typical meaning (1Pe 1:11, 12).
signifying—by the typical exclusion of all from the holiest, save the high priest once a year. the holiest of all—heaven, the antitype. the first tabernacle—the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yet "has a standing" (so the Greek, that is, "has continuance": "lasts"), the way to heaven (the antitypical "holiest place") is not yet made manifest (compare Heb 10:19, 20). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. Redemption, by Christ, has opened the Holy of Holies (access to heaven by faith now, Heb 4:16; 7:19, 25; 10:19, 22; by sight hereafter, Isa 33:24; Re 11:19; 21:2, 3) to all mankind. The Greek for "not yet" (me po) refers to the mind of the Spirit: the Spirit intimating that men should not think the way was yet opened [TITTMANN]. The Greek negative, "ou po," would deny the fact objectively; "me po" denies the thing subjectively.9. Which—"The which," namely, anterior tabernacle: "as being that which was" [ALFORD].
figure—Greek, "parable": a parabolic setting forth of the character of the Old Testament. for—"in reference to the existing time." The time of the temple-worship really belonged to the Old Testament, but continued still in Paul's time and that of his Hebrew readers. "The time of reformation" (Heb 9:10) stands in contrast to this, "the existing time"; though, in reality, "the time of reformation," the New Testament time, was now present and existing. So "the age to come," is the phrase applied to the Gospel, because it was present only to believers, and its fulness even to them is still to come. Compare Heb 9:11, "good things to come." in which—tabernacle, not time, according to the reading of the oldest manuscripts. Or translate, "according to which" parabolic representation, or figure. were—Greek, "are." gifts—unbloody oblations. could not—Greek, "cannot": are not able. him that did the service—any worshipper. The Greek is "latreuein," serve God, which is all men's duty; not "leitourgein," to serve in a ministerial office. make . . . perfect—perfectly remove the sense of guilt, and sanctify inwardly through love. as pertaining to the conscience—"in respect to the (moral-religious) consciousness." They can only reach as far as the outward flesh (compare "carnal ordinances," Heb 9:10, 13, 14).10. Which —sacrifices.
stood —consisted in [ALFORD]; or, "have attached to them" only things which appertain to the use of foods, &c. The rites of meats, &c., go side by side with the sacrifices [THOLUCK and WAHL]; compare Col 2:16. drinks— (Le 10:9; 11:4). Usage subsequently to the law added many observances as to meats and drinks. washings— (Ex 29:4). and carnal ordinances—One oldest manuscript, Syriac and Coptic, omit "and." "Carnal ordinances" stand in apposition to "sacrifices" (Heb 9:9). Carnal (outward, affecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" (Heb 9:13, 14). imposed—as a burden (Ac 15:10, 28) continually pressing heavy. until the time of reformation—Greek, "the season of rectification," when the reality should supersede the type (Heb 8:8-12). Compare "better," Heb 9:23.11. But—in contrast to "could not make . . . perfect" (Heb 9:9).
Christ—The Messiah, of whom all the prophets foretold; not "Jesus" here. From whom the "reformation" (Heb 9:10), or rectification, emanates, which frees from the yoke of carnal ordinances, and which is being realized gradually now, and shall be perfectly in the consummation of "the age (world) to come." "Christ . . . High Priest," exactly answers to Le 4:5, "the priest that is anointed." being come an, &c.—rather, "having come forward (compare Heb 10:7, a different Greek word, picturesquely presenting Him before us) as High Priest." The Levitical priests must therefore retire. Just as on the day of atonement, no work was done, no sacrifice was offered, or priest was allowed to be in the tabernacle while the high priest went into the holiest place to make atonement (Le 16:17, 29). So not our righteousness, nor any other priest's sacrifice, but Christ alone atones; and as the high priest before offering incense had on common garments of a priest, but after it wore his holy garments of "glory and beauty" (Ex 28:2, 40) in entering the holiest, so Christ entered the heavenly holiest in His glorified body. good things to come—Greek, "the good things to come," Heb 10:1; "better promises," (Heb 8:6; the "eternal inheritance," Heb 9:15; 1Pe 1:4; the "things hoped for," Heb 11:1). by a . . . tabernacle—joined with "He entered." Translate, "Through the . . . tabernacle" (of which we know) [ALFORD]. As the Jewish high priest passed through the anterior tabernacle into the holiest place, so Christ passed through heaven into the inner abode of the unseen and unapproachable God. Thus, "the tabernacle" here is the heavens through which He passed (see on Heb 4:14). But "the tabernacle" is also the glorified body of Christ (see on Heb 8:2), "not of this building" (not of the mere natural "creation, but of the spiritual and heavenly, the new creation"), the Head of the mystical body, the Church. Through this glorified body He passes into the heavenly holiest place (Heb 9:24), the immaterial, unapproachable presence of God, where He intercedes for us. His glorified body, as the meeting place of God and all Christ's redeemed, and the angels, answers to the heavens through which He passed, and passes. His body is opposed to the tabernacle, as His blood to the blood of goats, &c. greater—as contrasted with the small dimensions of the earthly anterior tabernacle. more perfect—effective in giving pardon, peace, sanctification, and access to closest communion with God (compare Heb 9:9; Heb 10:1). not made with hands—but by the Lord Himself (Heb 8:2).12. Neither—"Nor yet."
by—"through"; as the means of His approach. goats . . . calves—not a bullock, such as the Levitical high priest offered for himself, and a goat for the people, on the day of atonement (Le 16:6, 15), year by year, whence the plural is used, goats . . . calves. Besides the goat offered for the people the blood of which was sprinkled before the mercy seat, the high priest led forth a second goat, namely, the scapegoat; over it he confessed the people's sins, putting them on the head of the goat, which was sent as the sin-bearer into the wilderness out of sight, implying that the atonement effected by the goat sin offering (of which the ceremony of the scapegoat is a part, and not distinct from the sin offering) consisted in the transfer of the people's sins on the goat, and their consequent removal out of sight. The translation of sins on the victim usual in other expiatory sacrifices being omitted in the case of the slain goat, but employed in the case of the goat sent away, proved the two goats were regarded as one offering [ARCHBISHOP MAGEE]. Christ's death is symbolized by the slain goat; His resurrection to life by the living goat sent away. Modern Jews substitute in some places a cock for the goat as an expiation, the sins of the offerers being transferred to the entrails, and exposed on the housetop for the birds to carry out of sight, as the scapegoat did; the Hebrew for "man" and "cock" being similar, gebher [BUXTORF]. by—"through," as the means of His entrance; the key unlocking the heavenly Holy of Holies to Him. The Greek is forcible, "through THE blood of His own" (compare Heb 9:23). once—"once for all." having obtained—having thereby obtained; literally, "found for Himself," as a thing of insuperable difficulty to all save Divine Omnipotence, self-devoting zeal, and love, to find. The access of Christ to the Father was arduous (Heb 5:7). None before had trodden the path. eternal—The entrance of our Redeemer, once for all, into the heavenly holiest place, secures eternal redemption to us; whereas the Jewish high priest's entrance was repeated year by year, and the effect temporary and partial, "On redemption," compare Mt 20:28; Eph 1:7; Col 1:14; 1Ti 2:5; Tit 2:14; 1Pe 1:19.Heb 9:13-28. PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN Heb 9:12.
For His blood, offered by Himself, purifies not only outwardly, as the Levitical sacrifices on the day of atonement, but inwardly unto the service of the living God (Heb 9:13, 14). His death is the inaugurating act of the new covenant, and of the heavenly sanctuary (Heb 9:15-23). His entrance into the true Holy of Holies is the consummation of His once-for-all-offered sacrifice of atonement (Heb 9:24, 26); henceforth, His reappearance alone remains to complete our redemption (Heb 9:27, 28).
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