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Hebrews Chapter
Nine
Hebrews 9
The epistle
recounting some particular circumstances
which characterised the first covenant shews that neither were sins put away
nor was the conscience purged by its means
nor the entrance into the holiest
granted to the worshipers. The veil concealed God. The high priest went in once
a year to make reconciliation-no one else. The way to God in holiness was
barred. Perfect
as pertaining to the conscience
they could not be through the
blood of bulls and of goats. These were but previsionary and figurative
ordinances
until God took up the real work itself
in order to accomplish it
fully and for ever.
But this brings us to the focus of the light which God gives us by the
Holy Ghost in this epistle. Before proving by the scriptures of the Old
Testament the doctrine that he announced and the discontinuance of the actual
sacrifices-of all sacrifice for sin
the writer
with a heart full of the truth
and of the importance of that truth
teaches the value and the extent of the
sacrifice of Christ (still in contrast with the former offerings
but a
contrast that rests on the intrinsic value of the offering of Christ). These
three results are presented:-first
the opened way into the sanctuary was
manifested
that is
access to God Himself
where He is
second
the
purification of the conscience; third
and eternal redemption (I may add the
promise of an eternal inheritance).
One feels the immense importance
the inestimable value
of the first. 'The believer is admitted into God's own presence by a new and
living way which he has consecrated for us through the veil
that is to say
His flesh; has constant access to God
immediate access to the place where He
is
in the light. What complete salvation
what blessedness
what security! For
how could we have access to God in the light
if everything that would separate
us from Him
were not entirely taken away through Him who was once offered to
bear the sins of many? But here it is the precious and perfect result
in this
respect
which is revealed to us
and formally proved in chapter 10
as a right
that we possess
that access to God Himself is entirely and freely open to us.
We are not indeed told in this passage that we are seated there
for it is not
our union with Christ that is the subject of this epistle
but our access to
God in the sanctuary. And it is important to note this last
and it is as
precious in its p]ace as the other. We are viewed as on earth and being on
earth we have free and full access to God in the sanctuary. We go in perfect
liberty to God
where His holiness dwells
and where nothing that is contrary
to Him can be admitted. What happiness! What perfect grace! What a glorious
result
supreme and complete ! Could anything better be desired
remembering
too that it is our dwelling-place? This is our position in the presence of God
through the entrance of Christ into the sanctuary.
The second result shews us the personal state we are
brought into
in order to the enjoyment of our position; that we may
on our part
enter in freely. It is that our Saviour has rendered our conscience perfect
so
that we can go into the sanctuary without an idea of fear
without one question
as to sin arising in our minds. A perfect conscience is not an innocent
conscience which
happy in its unconsciousness
does not know evil
and does
not know God revealed in holiness. A perfect conscience knows God; it is
cleansed
and
having the knowledge of good and evil according to the light of
God Himself
it knows that it is purified from all evil according to His
purity. Now the blood of bulls and goats
and the washing repeated under the
law
could never make the conscience perfect. They could sanctify carnally
so
as to enable the worshiper to approach God outwardly
yet only afar off
with
the veil still unrent. But a real purification from sin and sins
so that the
soul can be in the presence of God Himself in the light without spot
with the
consciousness of being so the offerings under the law could never produce. They
were but figures. but
thanks be to God
Christ has accomplished the work; and
present for us now in the heavenly and eternal sanctuary
He is the witness
there that our sins are put away; so that all conscience of sin before God is
destroyed
because we know that He who bore our sins is in the presence of God
after having accomplished the work of expiation. Thus we have the consciousness
of being in the light without spot. We have the purification not only of sins
but of the conscience
so that we can use this access to God in full liberty
and joy
presenting ourselves before Him who has so loved us.
The third result
which seals and characterises the two
others
is that Christ
having once entered in abides in heaven. He has gone
into the heavenly sanctuary to remain there by virtue of an eternal redemption
of blood that has everlasting validity. The work is completely done
and can
never change in value. If our sins are effectually put away
God glorified
and
righteousness complete
that which once availed to effect this can never not
avail. The blood shed once for all is ever efficacious.
Our High Priest is in the sanctuary
not with the blood of sacrifices
which are but figures of the true. The work has been done which puts sin away.
This redemption is neither temporal not transitory. It is the redemption of the
soul
and for eternity
according to the moral efficacy of that which has been
done.
Here then are the three aspects of the result of the work
of Christ: immediate access to God; a purged conscience; and eternal
redemption.
Three points remain to be noticed before entering on the
subject of the covenants
which is here resumed.
First
Christ is a High Priest of good things to come. In
saying "things to come"
the starting-point is Israel under the law
before the advent of our Lord. Nevertheless
if these good things were now
acquired
if it could be said
"we have them
" because Christianity
was their fulfillment
it could hardly be still said-when Christianity was
established-"good things to come." They are yet to come. These
"good things" consist of all that the Messiah will enjoy when He
reigns. This also is the reason that the earthly things have their place. But
our present relationship with Him is only and altogether heavenly. He acts as
Priest in a tabernacle which is not of this creation: it is heavenly
in the
presence of God
not made with hands. Our place is in heaven.
In the second place
"Christ offered himself
[1]
without spot
to God." Here the
precious offering up of Christ is viewed as an act that He performed as man
though in the perfection and Value of His Person. He offered Himself to God-but
as moved by the power
and according to the perfection of the Eternal Spirit.
All the motives that governed this action
and the accomplishment of the fact
according to those motives
were purely and perfectly those of the Holy Ghost;
that is
absolutely divine in their perfection
but of the Holy Ghost acting in
a man (a man without sin who
born and living ever by the power of the Holy
Ghost
had never known sin; who
being exempt from it by birth
never allowed
it to enter into Him); so that it is the Man Christ who offers Himself. This
was requisite.
Thus the offering was in itself perfect and pure
with
out defilement; and the act of offering was perfect
whether in love or in
obedience
or in the desire to glorify God
or to accomplish the purpose of
God. Nothing mingled itself with the perfection of His intent in offering
Himself. Moreover
it v.was not a temporary offering
which applied to one sin
with which the conscience was burdened and which went no farther than that one
an offering which could not
by its nature
have the perfection spoken of
because it was not the Person offering up Himself
nor was it absolutely for
God
because there was in it neither the perfection of will nor of obedience.
But the offering of Christ was one which
being perfect in its moral nature
being in itself perfect in the eyes of God
was necessarily eternal in its
value. For this value was as enduring as the nature of God who was glorified in
it.
It was made
not of necessity
but of free will
and in
obedience. It was made by a man for the glory of God
but through the Eternal
Spirit
ever the same in its nature and value.
All being
thus perfectly fulfilled for the glory of God
the conscience of every one that comes to Him by this offering is purged; dead
works are blotted out and set aside; we stand before God on the ground of that
which Christ has done.
And here the third point comes in. Being perfectly
cleansed in conscience from all that man in his sinful nature produces
and
having to do with God in light and in love
there being no question of
conscience with Him
we are in a position to serve the living God. Precious
liberty! in which
happy and without question before God according to His
nature in light
we can serve Him according to the activity of His nature in
love. Judaism knew no more of this than it did of perfection in conscience.
Obligation towards God that system indeed maintained; and it offered a certain
provision for that which was needed for outward failure. But to have a perfect
conscience
and then to serve God in love
according to His will-of this it knew
nothing.
This is christian position: the conscience perfect by
Christ
[2] according to the nature of God Himself; the
service of God in liberty
according to His nature of love acting towards
others.
For the Jewish system
in its utmost advantages
was
characterised by the holy place. There were duties and obligations to be
fulfilled in order to draw near
sacrifices to cleanse outwardly him who drew
near outwardly. Meanwhile God was always concealed. No one entered into
"the holy place:" it is implied that the "most holy" was
inaccessible. No sacrifice had yet been offered which gave free access
and at
all times. God was concealed: that He was so characterised the position. They
could not stand before Him. Neither did He manifest Himself. They served Him
out of His presence without going in.
It is important to notice this truth
that the whole
system in its highest and nearest access to God was characterised by the holy
place
in order to understand the passage before us.
Now the first tabernacle-Judaism as a system-is
identified with the first part of the tabernacle
and that open only to the
priestly part of the nation
the second part (that is
the sanctuary) only
shewing
by the circumstances connected with it
that there was no access to
God. When the author of the epistle goes on to the present position of Christ
he leaves the earthly tabernacle-it is heaven itself he then speaks of
a
tabernacle not made with hands
nor of this creation
into which he introduces
us.
The first tent or part of the tabernacle gave the
character of the relationship of the people with God
and that only by a
priesthood. They could not reach God. When we approach God Himself
it is in
heaven; and the entire first system disappears. Everything was offered as a
figure in the first system
and even as a figure shewed that the conscience was
not yet set free
nor the presence of God accessible to man. The remembrance of
sins was continual]y renewed (the annual sacrifice was a memorial of sins and
God was not manifested
nor the way to Him opened).
Christ comes
accomplishes the sacrifice
makes the
conscience perfect
goes into heaven itself; and we draw nigh to God in the
light. To mingle the service of the first tabernacle or holy place with
christian service is to deny the latter; for the meaning of the first was that
the way to God was not yet open; the meaning of the second
that it is open.
God may have patience with the weakness of man. Till the
destruction of Jerusalem He bore with the Jews; but the two systems can never
really go on together
namely
a system which said that one cannot draw nigh to
God
and another system which gives access to Him.
Christ is come
the High Priest of a new system
of
"good things
" which
under the old system
were yet " to
come;" but He did not enter into the earthly most holy place
leaving the
holy place to subsist without a true meaning. He is come by the (not a) more
excellent and more perfect tabernacle. I repeat it
for it is essential here:
the holy place
or the first tent
is the figure of the relationship of men
with God under the first tabernacle (taken as a whole); so that we may say
" the first tabernacle
" applying it to the first part of the tabernacle
and pass on to the first tabernacle as a whole
and as a recognised period
having the same meaning. This the epistle does here. To come out of this
position
we must leave typical things and pass into heaven
the true sanctuary
where Christ ever lives
and where no veil bars our entrance.
Now it is not said
that we have " the good things
to come." Christ has gone into heaven itself
the High Priest of those
good things
securing their possession to them that trust in Him. [3] God in the light by virtue of Christ's
presence there. That presence is the proof of righteousness fully established;
the blood
an evidence that our sins are put away for ever; and our conscience
is made perfect. Christ in heaven is the guarantee for the fulfillment of every
promise. He has opened an access for us
even now
to God in the light
having
cleansed our consciences once for all-for He dwells on high continuously-that
we may enter in
and that we may serve God here below.
All this is already established and secured; but there is
more. The new covenant
of which He is Mediator
is founded on His blood.
The way in which the apostle always avoids the direct
application of the new covenant is very striking.
The transgressions that were imputed under the first
covenant
and which the sacrifices it offered could not expiate
are by the
blood of the new covenant entirely blotted out. Thus they which are
called--observe the expression (ver. 15)-can receive the promise of the eternal
inheritance; that is to say
the foundation is laid for the accomplishment of
the blessings of the covenant. He says
" the eternal inheritance
"
because
as we have seen
the reconciliation was complete
our sins borne and
canceled
and the work by which sin is finally put away out of God's sight
accomplished
according to the nature and character of God Himself. This is the
main point of all this part of the epistle.
It is because of the necessity there was for this
sacrifice-the necessity that sins
and finally sin
should be entirely put
away
[4] in order to the enjoyment of the eternal
promises (for God could not bless
as an eternal principle and definitively
while sin was before His eyes)
that Christ
the Son of God
Man on earth
became the Mediator of the new covenant
in order that by death He might make a
way for the permanent enjoyment of that which had been promised. The new
covenant
in itself
did not speak of a Mediator. God would write His laws on
the hearts of His people
and would remember sins no more.
The covenant is not yet made with Israel and Judah. But
meanwhile God has established and revealed the Mediator
who has accomplished
the work on which the fulfillment of the promises can be founded in a way that
is durable in principle
eternal
because connected with the nature of God
Himself. This is done by means of death
the wages of sin and by which sin is
left behind; and expiation for sins being made according to the righteousness
of God
an altogether new position is taken outside and beyond sin. The
Mediator has paid the ransom. Sin has no more right over us.
Verses 16
17 are a parenthesis
in which the idea of a
" testament " (it is the same word as "covenant " in the
Greek
a disposition on the part of one who has the right of disposal) is
introduced
to make us understand that death must have taken place before the
rights acquired under the testament can enjoyed. [5] This
necessity of the covenant being founded on the blood of a victim was not
forgotten in the case of the first covenant. Everything was sprinkled with
blood. Only in this case it was the solemn sanction of death attached to the
obligation of the covenant. The types always spoke of the necessity of death
intervening before men could be in relationship with God. Sin had brought in
death and judgment. We must either undergo the judgment ourselves or see our
sins blotted out through it having been undergone by another for us.
Three applications of the blood are presented here. The
covenant is founded on the blood. Defilement is washed away by its means. Guilt
is removed by the remission obtained through the blood that has been shed.
These are in fact the three things necessary. First the
ways of God in bestowing blessing according to His promise are connected with
His righteousness
the sins of those blessed being
atoned for
the requisite
foundation of the covenant
Christ having withal glorified God in respect of
sin when made sin on the cross.
Second the purification of the sin by which we were
defiled (by which all things that could not be guilty were nevertheless
defiled) is accomplished. Here there were cases in which water was typically
used: this is moral and practical cleansing. It flows from death
the water
that purifies proceeded from the side of the holy Victim already dead. It is
the application of the word-which judges all evil and reveals all good-to the
conscience and the heart.
Third
as regards remission. In no case can this be
obtained without the shedding of blood. Observe that it does not here say
" application." It is the accomplishment of the work of true
propitiation
which is here spoken of. Without shedding of blood there is no
remission. All-important truth! For a work of remission
death and
blood-shedding must take place.
Two consequences flow from these views of atonement and
reconciliation to God.
First
it was necessary that there should be a better
sacrifice
a more excellent victim
than those which were offered under the old
covenant
because it was the heavenly things themselves
and not their figures
that were to be purified. For it is into the presence of God in heaven itself
that Christ has entered.
Secondly
Christ was not to offer Himself often
as the
high priest went in every year with the blood of others. For He offered up
Himself. Hence
if all that was available in the sacrifice was not brought to
perfection by a single offering once made
He must have suffered often since
the foundation of the world. [6] This
remark leads to the clear and simple declaration of the ways of God on this
point--a declaration of priceless value. God allowed ages to pass (the
different distinct periods in which man has in divers ways been put to the
test
and in which he has had time to shew what he is) without yet accomplishing
His work of grace. This trial of man has served to shew that he is bad in
nature and in will. The multiplication of means only made it more evident that
he was essentially bad at heart
for he availed himself of none of them to draw
near to God. On the contrary
his enmity against God was fully manifested.
When God had made this plain
before the law
under the
law
by promises
by the coming and presence of His Son
then the work of God
takes the place
for our salvation and God's glory
of man's responsibility-on
the ground of which faith knows man is entirely lost. This explains the
expression (ver. 26) " in the consummation of the ages."
Now this work is perfect
and perfectly accomplished. Sin
had dishonoured God
and separated man from Him. All that God had done to give
him the means of return only ended in affording him opportunity to fill up the
measure of his sin by the rejection of Jesus. But in this the eternal counsels
of God were fulfilled
at least the moral basis laid
and that in infinite
perfection
for their actual accomplishment in their results. All now in fact
as in purpose always
rested on the second Adam
and on what God had done
not
on man's responsibility
while that was fully met for God's glory. (Compare 2
Tim. 1:9
10; Titus 1:1
2.) The Christ
whom man rejected
had appeared in
order to put away sin by the sacrifice of Himself. Thus it was morally the
consummation of the ages.
The result of the work and power of God are not yet
manifested. A new creation will develop them. But man
as the child of Adam
has run his whole career in his relationship with God: he is enmity against
God. Christ
fulfilling the will of God
has come in the consummation of ages
to put away sin by the sacrifice of Himself
and His work to this end is
accomplished. This is the moral power of His act
[7] of His
sacrifice before God; in result
sin will be entirely blotted out of the
heavens and the earth. To faith this result
namely
the putting away of sin
is already realised in the conscience
[8]
because Christ who was made sin for us has died and died to sin
and now is risen
and glorified
sin (even as made it for us) left behind.
Moreover
this result is announced to the believer--to
those who are looking for the Lord's return. Death and judgment are the lot of
men as children of Adam. Christ has been opened once to bear the sins of many;
and " unto them that look for him shall he appear the second time without
sin unto salvation
" not to judgment.
For them
as to their standing before God
sin is even
now put away: as Christ is
so are they; their own sins are all blotted out.
Christ appeared the first time in order to be made sin for us
and to bear our
sins; they were laid upon Him on the cross. And
with regard to those who wait
for Him
those sins are entirely put away. When He returns
Christ has nothing
to do with sin
as far as they are concerned. It was fully dealt with at His
first coming. He appears the second time to deliver them from all the results
of sin
from all bondage. He will appear
not for judgment
but unto salvation.
The putting away of sin on their behalf before God has been so complete
the
sins of believers so entirely blotted out
that
when He appears the second
time
He has
as to them nothing to do with sin. He appears apart from sin
not
only without sin in His blessed Person-this was the case at His first
coming-but (as to those who look for Him) outside all question of sin
for
their final deliverance.
"Without sin" is in contrast with " to
bear the sins of many. [9] But it
will be remarked
that the taking up of the assembly is not mentioned here. It
is well to notice the language. The character of His second coming is the
subject. He has been manifested once. Now He is seen by those who look for Him.
The expression may apply to the deliverance of the Jews who wait for Him in the
last days. He will appear for their deliverance. But we expect the Lord for
this deliverance
and we shall see Him when He accomplishes it even for us. The
apostle does not touch the question of the difference between this and our
being caught up
and does not use the word which serves to announce His public
manifestation. He will appear to those who expect Him. He is not seen by all
the world
nor is it consequently the judgment
although that may follow. The
Holy Ghost speaks only of them that look for the Lord. To them He will appear.
By them He will be seen
and it will be the time of their deliverance; so that
it is true for us
and also applicable to the Jewish remnant in the last days.
Thus the christian position
and the hope of the world to
come
founded on the blood and on the Mediator of the new covenant
are both
given here. The one is the present portion of the believer
the other is
secured as the hope of Israel.
How wonderful is the grace which we are now considering!
There are two things that present themselves to us in
Christ-the attraction to our heart of His grace and goodness
and His work
which brings our souls into the presence of God. It is with the latter that the
Holy Ghost here occupies us. There is not only the piety which grace produces;
there is the efficacy of the work itself. What is this efficacy? What is the
result for us of His work? Access to God in the light without a veil
ourselves
entirely clear of all sin before Him
as white as snow in the light which only
shews it. Marvelous position for us ! We have not to wait for a day of judgment
(assuredly coming as it is)
nor to seek for means of approach to God. We are
in His presence. Christ appears in the presence of God for us. And not only
this: He remains there ever; our position therefore never changes. It is true
that we are called to walk according to that position. But this does not touch
the fact that such is the position. And how came we into it? and in what
condition? Our sins entirely put away
perfectly put away
and once for all
and the whole question of sin settled for ever before God
we are there because
Christ has finished the work which abolished it
and without it in God's sight.
So that there are the two things--this work accomplished
and this position
ours in the presence of God.
We see the force of the contrast between this and
Judaism. According to the latter
divine service
as we have seen
was
performed outside the veil. The worshipers did not reach the presence of God.
Thus they had always to begin again. The propitiatory sacrifice was renewed
from year to year-a continually repeated testimony that sin still was there.
Individually they obtained a temporary pardon for particular acts. It had
constantly to be renewed. The conscience was never made perfect
the soul was
not in the presence of God
this great question was never settled. (How many
souls are even now in this condition!) The entrance of the high priest once a
year did but furnish a proof that the way was still barred that God could not
be approached
but that sin was still remembered.
But now the guilt of believers is gone
their sins washed
away by a work done once for all; the conscience is made perfect; nor is there
any condemnation for them. Sin in the flesh has been condemned in Christ when a
sacrifice for sin
and Christ appears ever in the presence of God for us. The
High Priest remains there. Thus
instead of having a memorial of sin reiterated
from year to year
perfect righteousness subsists ever for us in the presence
of God. The position is entirely changed.
The lot of man (for this perfect work takes us out of
Judaism) is death and judgment. But now our lot depends on Christ
not on Adam.
Christ was [10] -the
work is complete
the sins blotted out
and to those who look for Him He will
appear without having anything
to do with sin that question having been
entirely settled at His first
coming. In the death of Jesus
God dealt with
the sins of those who look for Him; and He will appear
not to judge
but unto
salvation-to deliver them finally from the position into which sin had brought
them. This will have its application to the Jewish remnant according to the
circumstances of their position; but in an absolute way it applies to the
Christian
who has heaven for his portion.
The essential point established in the doctrine of the
death of Christ is
that He offered Himself once for all. We must bear this in
mind
to understand the full import of all that is here said. The tenth chapter
is the development and application of this. In it the author recapitulates his
doctrine on this point
and applies it to souls
confirming it by scripture and
by considerations which are evident to every enlightened conscience.
1. The law
with its sacrifices
did not make the
worshipers perfect; for
if they had been brought to perfection
the sacrifices
would not have been offered afresh. If they were offered again
it was because
the worshipers were not perfect. On the contrary the repetition of the
sacrifice was a memorial of sins; it reminded the people that sin was still
there
and that it was still before God. In effect the law
although it was the
shadow of things to come
was not their true image. There were sacrifices; but
they were repeated instead of there being one only sacrifice of eternal
efficacy. There was a high priest
but he was mortal
and the priesthood
transmissible. He went into the holiest
but only once a year
the veil which
concealed God being unrent
and the high priest unable to remain in His
presence
the work being not perfect. Thus there were indeed elements which
plainly indicated the constituent parts
so to speak
of the priesthood of the
good things to come; but the state of the worshipers was in the one case quite
the opposite of that which it was in the other. In the first
every act shewed
that the work of reconciliation was not done; in the second
the position of the
high priest and of the worshiper is a testimony that this work has been
accomplished
and that the latter are perfected for ever in the presence of
God.
[1] The
reader will remark how anxiously
so to speak
the Epistle here attaches the
epithet "eternal" to everything. It was not a temporary or earthly
ground of relationship with God
but an eternal one; so of redemption; so of
inheritance. Corresponding to this
as to the work on earth
it is once for
all. It is not unimportant to notice this as to the nature of the work. Hence
the epithet attached even to the Spirit.
[2] For
in Christ we are the righteousness of God. His blood cleanses us on God's part.
Jesus wrought out the purification of sins by Himself
and glorified God in so
doing.
[3] It is
all-important thoroughly to understand
that it is into the presence of God
that we enter; and that
at all times
and by virtue of a sacrifice and of
blood which never lose their value. The worshiper
under the former tabernacle
did not come into the presence of God; he stayed outside the unrent veil. He
sinned-a sacrifice was offered: he sinned again-a sacrifice was offered. Now
the veil is rent. We are always in the presence of God without a veil. Happen
what may
He always sees us-sees us in His presence-according t the efficacy of
Christ's perfect sacrifice. We are there now
by virtue of a perfect sacrifice
offered for the putting away of sin
according to the divine glory
and which
has perfectly accomplished the purification of sins. I should not be in the
presence of God in the sanctuary
if I had not been purified according to the
purity of God
and by God. It was this which brought me there. And this
sacrifice and this blood can never lose their value. Through them I am
therefore perfect for ever in the presence of God; I was brought into it by
them.
[4] The
work in virtue of which all sin is finally put away out of God's
sight-abolished-is accomplished
the question of good and evil is come to a
final issue on the cross
and God perfectly glorified when sin was before Him;
the result will not be finally accomplished till the new heavens and the new
earth. But our sins having been borne by Christ on the cross
He rises
atonement being made
an eternal testimony that they are gone for ever
and
that by faith we are now justified and have peace. We must not confound these
two things
our sins being put away
and the perfectly glorifying God in
respect of sin
when Christ was made sin
the results of which are not yet
accomplished. As regards the sinful nature
it is still in us; but Christ
having died
its condemnation took place then
but
that being in death
we
reckon ourselves dead to it
and no condemnation for us.
[5] Some
think that these two verses are not a parenthesis speaking of a testament
but
a continuation of the argument on the covenant
taking the word
"diatithemai" to mean
not the testator
but the sacrifice
which put
a seal
more solemn than an oath
on the obligation of observing the covenant.
It is a very delicate Greek question
on which I do not here enter. But I
cannot say they have convinced me.
[6] And
He must have repeatedly suffered
for there must be reality in putting away
sin.
[7] The
more we examine the cross from God's side of it
the more we shall see this:
man's enmity against God
and against God come in goodness
was absolutely
displayed; Satan's power in evil over man too; man's perfectness in love to the
Father and obedience to Him; God's majesty and righteousness against sin
and
love to sinners
all He is; all good and evil perfectly brought to an issue
and that in the place of sin
that is
in Christ made sin for us. When sin was
as such before His face in the sinless One where it was needed and God
perfectly glorified
and indeed the Son of man too
morally the whole thing was
settled
and we know it: the actual results are not yet produced.
[8] The
judgment
which will fall upon the wicked
is not sin. Much more also is
involved in the work and position of Christ
even heavenly glory with God: but
it is not our subject here.
[9] It
is of moment to see the difference between verses 26 and 28. Sin had to be put
away abstractedly out of God's sight
and hence He had to be perfectly
glorified in respect of it
in that place where sin was before Him. Christ was
made sin
appeared to abolish it out of God's sight
"eis athetesis (?)
hamartia". Besides this
our sins (guilt) were in question
and Christ
bore them in His own body on the tree. The sins are borne
and Christ has them
no more. They are gone as guilt before God for ever. The work for the abolition
of sin in God's sight is done
and God owns it as done
having glorified Jesus
who has glorified Him as to it when made sin. So that for God the thing is
settled
and faith recognises this
but the result is not produced. The work is
before God in all its value
but the sin still exists in the believer and in
the world. Faith owns both
knows that in God's sight it is done
and rests as
God does in it but the believer knows that sin is still
de facto
there and in
him: only he has a title to reckon himself deadto it-that sin in the flesh is
condemned
but in the sacrifice for sin
so that there is none for him. The
athetesis (?) is not accomplished
but what does It is; so that God recognises
it
and so does faith
and stands perfectly clear before God as to sin and
sins. He that is dead (and we are
as having died with Christ) is justified
from sin. Our sins have all been borne. The difficulty partly arises from
" sin " being
used for a particular act
and also abstractedly. In
the word "sins" there is no such ambiguity. A sacrifice for sin may
apply to a particular fault. Sin entered into the world is another idea. This
ambiguity has produced the confusion.
[10] The
word " many" has a double bearing here
negative and positive. It
could not be said " all
" or all would be saved. On the other hand
the word many generalises the work
so that it is not the Jews only who are its
object.
── John Darby《Synopsis of Hebrews》
Hebrews 9
Chapter Contents
The Jewish tabernacle and its utensils. (1-5) Their use
and meaning. (6-10) These fulfilled in Christ. (11-22) The necessity
superior
dignity
and power of his priesthood and sacrifice. (23-28)
Commentary on Hebrews 9:1-5
(Read Hebrews 9:1-5)
The apostle shows to the Hebrews the typical reference of
their ceremonies to Christ. The tabernacle was a movable temple
shadowing forth
the unsettled state of the church upon earth
and the human nature of the Lord
Jesus Christ
in whom the fulness of the Godhead dwelt bodily. The typical
meaning of these things has been shown in former remarks
and the ordinances
and articles of the Mosaic covenant point out Christ as our Light
and as the
Bread of life to our souls; and remind us of his Divine Person
his holy
priesthood
perfect righteousness
and all-prevailing intercession. Thus was
the Lord Jesus Christ
all and in all
from the beginning. And as interpreted
by the gospel
these things are a glorious representation of the wisdom of God
and confirm faith in Him who was prefigured by them.
Commentary on Hebrews 9:6-10
(Read Hebrews 9:6-10)
The apostle goes on to speak of the Old Testament
services. Christ
having undertaken to be our High Priest
could not enter into
heaven till he had shed his blood for us; and none of us can enter
either into
God's gracious presence here
or his glorious presence hereafter
but by the
blood of Jesus. Sins are errors
great errors
both in judgment and practice;
and who can understand all his errors? They leave guilt upon the conscience
not to be washed away but by the blood of Christ. We must plead this blood on
earth
while he is pleading it for us in heaven. A few believers
under the
Divine teaching
saw something of the way of access to God
of communion with
him
and of admission into heaven through the promised Redeemer
but the
Israelites in general looked no further than the outward forms. These could not
take away the defilement or dominion of sin. They could neither discharge the
debts
nor resolve the doubts
of him who did the service. Gospel times are
and should be
times of reformation
of clearer light as to all things needful
to be known
and of greater love
causing us to bear ill-will to none
but
good-will to all. We have greater freedom
both of spirit and speech
in the
gospel
and greater obligations to a more holy living.
Commentary on Hebrews 9:11-14
(Read Hebrews 9:11-14)
All good things past
present
and to come
were and are
founded upon the priestly office of Christ
and come to us from thence. Our
High Priest entered into heaven once for all
and has obtained eternal
redemption. The Holy Ghost further signified and showed that the Old Testament
sacrifices only freed the outward man from ceremonial uncleanness
and fitted him
for some outward privileges. What gave such power to the blood of Christ? It
was Christ's offering himself without any sinful stain in his nature or life.
This cleanses the most guilty conscience from dead
or deadly
works to serve
the living God; from sinful works
such as pollute the soul
as dead bodies did
the persons of the Jews who touched them; while the grace that seals pardon
new-creates the polluted soul. Nothing more destroys the faith of the gospel
than by any means to weaken the direct power of the blood of Christ. The depth
of the mystery of the sacrifice of Christ
we cannot dive into
the height we
cannot comprehend. We cannot search out the greatness of it
or the wisdom
the
love
the grace that is in it. But in considering the sacrifice of Christ
faith finds life
food
and refreshment.
Commentary on Hebrews 9:15-22
(Read Hebrews 9:15-22)
The solemn transactions between God and man
are
sometimes called a covenant
here a testament
which is a willing deed of a
person
bestowing legacies on such persons as are described
and it only takes
effect upon his death. Thus Christ died
not only to obtain the blessings of
salvation for us
but to give power to the disposal of them. All
by sin
were
become guilty before God
had forfeited every thing that is good; but God
willing to show the greatness of his mercy
proclaimed a covenant of grace.
Nothing could be clean to a sinner
not even his religious duties; except as
his guilt was done away by the death of a sacrifice
of value sufficient for
that end
and unless he continually depended upon it. May we ascribe all real
good works to the same all-procuring cause
and offer our spiritual sacrifices
as sprinkled with Christ's blood
and so purified from their defilement.
Commentary on Hebrews 9:23-28
(Read Hebrews 9:23-28)
It is evident that the sacrifices of Christ are
infinitely better than those of the law
which could neither procure pardon for
sin
nor impart power against it. Sin would still have been upon us
and have
had dominion over us; but Jesus Christ
by one sacrifice
has destroyed the
works of the devil
that believers may be made righteous
holy
and happy. As
no wisdom
learning
virtue
wealth
or power
can keep one of the human race
from death
so nothing can deliver a sinner from being condemned at the day of
judgment
except the atoning sacrifice of Christ; nor will one be saved from
eternal punishment who despises or neglects this great salvation. The believer
knows that his Redeemer liveth
and that he shall see him. Here is the faith
and patience of the church
of all sincere believers. Hence is their continual
prayer as the fruit and expression of their faith
Even so come
Lord Jesus.
── Matthew Henry《Concise Commentary on Hebrews》
Hebrews 9
Verse 1
[1] Then
verily the first covenant had also ordinances of divine service
and a worldly
sanctuary.
The first covenant had ordinances of outward
worship
and a worldly - a visible
material sanctuary
or tabernacle. Of this
sanctuary he treats
Hebrews 9:2-5. Of those ordinances
Hebrews 9:6-10.
Verse 2
[2] For there was a tabernacle made; the first
wherein was the candlestick
and the table
and the shewbread; which is called the sanctuary.
The first —
The outward tabernacle.
In which was the candlestick
and the table — The shewbread
shown continually before God and all the people
consisting of twelve loaves
according to the number of the tribes
was placed
on this table in two rows
six upon one another in each row. This candlestick
and bread seem to have typified the light and life which are more largely
dispensed under the gospel by Him who is the Light of the world
and the Bread
of life.
Verse 3
[3] And
after the second veil
the tabernacle which is called the Holiest of all;
The second veil divided the holy place from
the most holy
as the first veil did the holy place from the courts.
Verse 4
[4]
Which had the golden censer
and the ark of the covenant overlaid round about
with gold
wherein was the golden pot that had manna
and Aaron's rod that
budded
and the tables of the covenant;
Having the golden censer — Used by the high priest only
on the great day of atonement. And the
ark
or chest
of the covenant - So called from the tables of the covenant
contained therein.
Wherein was the manna — The monument of God's care over Israel.
And Aaron's rod —
The monument of the regular priesthood.
And the tables of the covenant — The two tables of stone
on which the ten commandments were written by
the finger of God the most venerable monument of all.
Verse 5
[5] And over it the cherubims of glory shadowing the mercyseat; of which we
cannot now speak particularly.
And over it were the cherubim of glory — Over which the glory of God used to appear. Some suppose each of these
had four faces
and so represented the Three-One God
with the manhood assumed
by the Second Person. With out-spread wings shadowing the mercy-seat - Which
was a lid or plate of gold
covering the ark.
Verse 6
[6] Now
when these things were thus ordained
the priests went always into the first
tabernacle
accomplishing the service of God.
Always —
Every day.
Accomplishing their services — Lighting the lamps
changing the shewbread
burning incense
and
sprinkling the blood of the sin offerings.
Verse 7
[7] But into
the second went the high priest alone once every year
not without blood
which
he offered for himself
and for the errors of the people:
Errors —
That is
sins of ignorance
to which only those atonements extended.
Verse 8
[8] The
Holy Ghost this signifying
that the way into the holiest of all was not yet
made manifest
while as the first tabernacle was yet standing:
The Holy Ghost evidently showing — By this token.
That the way into the holiest — Into heaven.
Was not made manifest — Not so clearly revealed. While the first tabernacle
and its service
were still subsisting - And remaining in force.
Verse 9
[9]
Which was a figure for the time then present
in which were offered both gifts
and sacrifices
that could not make him that did the service perfect
as
pertaining to the conscience;
Which —
Tabernacle
with all its furniture and services.
Is a figure — Or
type
of good things to come Which cannot perfect the worshipper - Neither the
priest nor him who brought the offering.
As to his conscience — So that he should be no longer conscious of the guilt or power of sin.
Observe
the temple was as yet standing.
Verse 10
[10]
Which stood only in meats and drinks
and divers washings
and carnal
ordinances
imposed on them until the time of reformation.
They could not so perfect him
with all their
train of precepts relating to meats and drinks
and carnal
gross
external
ordinances; and were therefore imposed only till the time of reformation - Till
Christ came.
Verse 11
[11] But
Christ being come an high priest of good things to come
by a greater and more
perfect tabernacle
not made with hands
that is to say
not of this building;
An high priest of good things to come — Described
Hebrews 9:15. Entered through a greater
that
is
a more noble
and perfect tabernacle - Namely
his own body.
Not of this creation — Not framed by man
as that tabernacle was.
Verse 12
[12]
Neither by the blood of goats and calves
but by his own blood he entered in
once into the holy place
having obtained eternal redemption for us.
The holy place —
Heaven.
For us —
All that believe.
Verse 13
[13] For
if the blood of bulls and of goats
and the ashes of an heifer sprinkling the
unclean
sanctifieth to the purifying of the flesh:
If the ashes of an heifer — Consumed by fire as a sin-offering
being sprinkled on them who were
legally unclean.
Purified the flesh —
Removed that legal uncleanness
and re-admitted them to the temple and the
congregation. Numbers 19:17
18
19.
Verse 14
[14] How
much more shall the blood of Christ
who through the eternal Spirit offered
himself without spot to God
purge your conscience from dead works to serve the
living God?
How much more shall the blood of Christ. — The merit of all his sufferings.
Who through the eternal Spirit — The work of redemption being the work of the whole Trinity. Neither is
the Second Person alone concerned even in the amazing condescension that was
needful to complete it. The Father delivers up the kingdom to the Son; and the
Holy Ghost becomes the gift of the Messiah
being
as it were
sent according
to his good pleasure.
Offered himself —
Infinitely more precious than any created victim
and that without spot to God.
Purge our conscience — Our inmost soul.
From dead works —
From all the inward and outward works of the devil
which spring from spiritual
death in the soul
and lead to death everlasting.
To serve the living God — In the life of faith
in perfect love and spotless holiness.
Verse 15
[15] And
for this cause he is the mediator of the new testament
that by means of death
for the redemption of the transgressions that were under the first testament
they which are called might receive the promise of eternal inheritance.
And for this end he is the Mediator of a new
covenant
that they who are called — To the engagements
and benefits thereof. Might receive the eternal inheritance promised to
Abraham: not by means of legal sacrifices
but of his meritorious death.
For the redemption of the transgressions that
were under the first covenant — That is
for the redemption of
transgressors from the guilt and punishment of those sins which were committed
in the time of the old covenant. The article of his death properly divides the
old covenant from the new.
Verse 16
[16] For
where a testament is
there must also of necessity be the death of the
testator.
I say by means of death; for where such a
covenant is
there must be the death of him by whom it is confirmed - Seeing it
is by his death that the benefits of it are purchased. It seems beneath the
dignity of the apostle to play upon the ambiguity of the Greek word
as the
common translation supposes him to do.
Verse 17
[17] For
a testament is of force after men are dead: otherwise it is of no strength at
all while the testator liveth.
After he is dead —
Neither this
nor after men are dead is a literal translation of the words. It
is a very perplexed passage.
Verse 18
[18] Whereupon
neither the first testament was dedicated without blood.
Whence neither was the first — The Jewish covenant
originally transacted without the blood of an
appointed sacrifice.
Verse 19
[19] For
when Moses had spoken every precept to all the people according to the law
he
took the blood of calves and of goats
with water
and scarlet wool
and
hyssop
and sprinkled both the book
and all the people
He took the blood of calves — Or heifers.
And of goats
with water
and scarlet wool
and hyssop — All these circumstances are not
particularly mentioned in that chapter of Exodus
but are supposed to be
already known from other passages of Moses.
And the book itself —
Which contained all he had said.
And sprinkled all the people — Who were near him. The blood was mixed with water to prevent its growing
too stiff for sprinkling; perhaps also to typify that blood and water
John 19:34. Exodus 24:7
8
Verse 20
[20]
Saying
This is the blood of the testament which God hath enjoined unto you.
Saying
This is the blood of the covenant
which God hath enjoined me to deliver unto you - By this it is established. Exodus 24:8.
Verse 21
[21]
Moreover he sprinkled with blood both the tabernacle
and all the vessels of
the ministry.
And in like manner he ordered the tabernacle
- When it was made
and all its vessels
to be sprinkled with blood once a
year.
Verse 22
[22] And
almost all things are by the law purged with blood; and without shedding of
blood is no remission.
And almost all things — For some were purified by water or fire.
Are according to the law purified with blood — Offered or sprinkled. And according to the law
there is no forgiveness
of sins without shedding of blood - All this pointed to the blood of Christ
effectually cleansing from all sin
and intimated
there can be no purification
from it by any other means.
Verse 23
[23] It
was therefore necessary that the patterns of things in the heavens should be
purified with these; but the heavenly things themselves with better sacrifices
than these.
Therefore —
That is
it plainly appears from what has been said.
It was necessary —
According to the appointment of God. That the tabernacle and all its utensils
which were patterns
shadowy representations
of things in heaven
should be
purified by these - Sacrifices and sprinklings.
But the heavenly things themselves — Our heaven-born spirits: what more this may mean we know not yet.
By better sacrifices than these — That is
by a better sacrifice
which is here opposed to all the legal
sacrifices
and is expressed plurally
because it includes the signification of
them all
and is of so much more eminent virtue.
Verse 24
[24] For
Christ is not entered into the holy places made with hands
which are the
figures of the true; but into heaven itself
now to appear in the presence of
God for us:
For Christ did not enter into the holy place
made with hands — He never went into the holy of holies at
Jerusalem
the figure of the true tabernacle in heaven
Hebrews 8:2.
But into heaven itself
to appear in the
presence of God for us — As our glorious high priest and powerful
intercessor.
Verse 26
[26] For
then must he often have suffered since the foundation of the world: but now
once in the end of the world hath he appeared to put away sin by the sacrifice
of himself.
For then he must often have suffered from the
foundation of the world — This supposes
1. That by suffering once
he atoned for all the sins which had been committed from the foundation of the
world. 2. That he could not have atoned for them without suffering.
At the consummation of the ages — The sacrifice of Christ divides the whole age or duration of the world
into two parts
and extends its virtue backward and forward
from this middle
point wherein they meet to abolish both the guilt and power of sin.
Verse 27
[27] And
as it is appointed unto men once to die
but after this the judgment:
After this
the judgment — Of the great day. At the moment of death every man's final state is
determined. But there is not a word in scripture of a particular judgment
immediately after death.
Verse 28
[28] So
Christ was once offered to bear the sins of many; and unto them that look for
him shall he appear the second time without sin unto salvation.
Christ having once died to bear the sins — The punishment due to them.
Of many —
Even as many as are born into the world.
Will appear the second time — When he comes to judgment.
Without sin —
Not as he did before
bearing on himself the sins of many
but to bestow
everlasting salvation.
── John Wesley《Explanatory Notes on Hebrews》
Chapter 9. The Power of Precious Blood
Without the
Shedding of Blood
There Is No Forgiveness
I. Service
Regulation of the Former Covenant
II. Redemption
of the Precious Blood
III. Jesus
Appears Three Times
── Chih-Hsin
Chang《An Outline of
The New Testament》
The Earthly Sanctuary (9:1-10)
INTRODUCTION
1. The main points in the "The Epistle To The Hebrews" are rather simple... a. The superiority of Christ - He 1:1-7:28 b. The superiority of the New Covenant - He 8:7-10:18 2. In the "transition passage" of He 8:1-6
we find... a. The first point summarized - He 8:1 b. The second point introduced - He 8:2-6 3. In demonstrating the superiority of the New Covenant
three points are made... a. The New Covenant is based upon "better promises" b. The New Covenant pertains to a "better sanctuary" c. The New Covenant provides a "better sacrifice" 4. In He 8:7-13 we read of the "better promises"... a. Foretold through the prophet Jeremiah - cf. Jer 31:31-34 b. In which God promised a closer relationship with His people
made possible by the forgiveness of sin 5. In chapter nine
our attention is now drawn to the matter of the "better sanctuary" provided by the New Covenant... a. To appreciate the author's argument
we must be acquainted with the sanctuary of the first covenant b. Therefore we find a brief discussion concerning "The Earthly Sanctuary" - He 9:1-10
[We could turn back to the books of Exodus and Leviticus to read aboutthe earthly sanctuary
but in our text we find a helpful and concise summary. Beginning with...] I. THE EARTHLY SANCTUARY: ITS DESCRIPTION (1-5)
A. THE HOLY PLACE 1. This was the first part of the tabernacle
in which the priests entered daily 2. Inside of it were... a. The lampstand - cf. Exo 25:31-40; 26:35 1) Placed next to the south wall of the tabernacle 2) Made of gold and had seven lamps for burning olive oil 3) It was never allowed to go out b. The table and the showbread - Exo 25:23-30; 26:35; Lev 24:5-9
1) A table overlaid with gold 2) On which were kept twelve loaves of bread
in two rows of six 3) Fresh loaves were brought in each Sabbath
and the old were eaten by the priests - cf. 1 Sam 21:3-6; Mt 12:3
4 B. THE HOLIEST OF ALL (3-5) 1. This was the part of the tabernacle behind the veil
also called "The Most Holy" - Exo 26:31-33 2. This innermost room of the tabernacle
the holiest place in the worship of Israel a. The golden altar of incense (golden censor
KJV) 1) The golden altar of incense was actually in the Holy Place
just on the other side of the veil separating the two rooms - Exo 30:1-10 a) On this altar sweet spices were continually burned with fire taken from the brazen altar (which was outside the tabernacle) b) The morning and evening services were begun by the high priest offering incense on this altar c) Once a year
the High Priest would take a censer of burning coals from this altar along with incense into the The Most Holy Place 2) It is appropriate to say the The Most Holy Place "had" the golden altar... a) For the smoke of the daily incense would permeate through the veil
and as such be "a perpetual incense before the LORD" - Exo 30:8 b) The annual ceremony on the Day of Atonement connected in a tangible way the altar of incense with The Most Holy Place - Lev 16:12 b. The ark of the covenant 1) A chest made of acacia wood
about four feet long by two and half feet high and wide - Exo 25:10-16 2) Covered with gold
it was the most sacred thing in the tabernacle 3) In it contained... a) The golden pot that had the manna - Exo 16:32-34 b) Aaron's rod that budded - Num 17:1-11 c) The tablets of the covenant - Deu 10:1-5 4) Covering the ark was the mercy seat - Exo 25:17-22 a) This lid
covered with gold
was topped with two cherubim (with wings stretched upward
and their faces "toward each other and toward the mercy seat.") b) The Lord was said to appear in a cloud above the mercy seat - Lev 16:2; Num 7:89; 2 Kin 19:5 [As stated by the author himself
"of these things we cannot now speakin detail". But a little more is now said regarding the ritual of the
earthly sanctuary...] II. THE EARTHLY SANCTUARY: ITS RITUAL (6-7)
A. THE RITUAL OF THE HOLY PLACE 1. Every morning and evening
the priests would go into The Holy Place "performing the services"... a. They would trim the lamps on the lampstand - Exo 27:20-21 b. They would offer incense on the altar of incense - Exo 30:7-8
2. On the Sabbath
the priests would replace the Showbread - Lev25:4-9
-- But none went into The Most Holy Place during these daily services B. THE RITUAL OF THE MOST HOLY PLACE 1. Once a year
only the high priest entered The Most Holy Place - Lev 16:2 a. On the Day of Atonement b. The tenth day of the seventh month - Lev 16:29 2. The high priest would do three things: a. Offer the incense to cloud the mercy seat - Lev 16:12-13 b. Sprinkle the mercy seat with the blood of a bull
as a sin offering for himself and his family - Lev 16:11
14 c. Sprinkle the mercy seat with the blood of a goat
as a sin offering for the people - Lev 16:15 3. In this way he offered blood for his own sins and those of the people committed in ignorance - He 9:7 [With this summary of the ritual of the earthly sanctuary
we are reminded of the sort of services rendered under the first covenant. Butwhat was the true purpose of such service? And did the sacrifices provide complete redemption? These questions are addressed in the nextthree verses...] III. THE EARTHLY SANCTUARY: ITS SYMBOLISM AND LIMITATION (8-10)
A. IT WAS SYMBOLIC... 1. As already stated
the tabernacle and its service was "a copy