<hi type="bold">28. For--</hi>reason for the difference stated in <reference osisRef="Heb.7.27">He 7:27</reference>, 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.

<hi type="bold">the word--</hi>"the word" confirmed by "the oath."

<hi type="bold">which--</hi>which oath was after the law, namely, in <reference osisRef="Ps.110.4">Psa 110:4</reference>, abrogating the preceding law-priesthood.

<hi type="bold">the Son--</hi>contrasted with "men."

<hi type="bold">consecrated--</hi>Greek, "made perfect" once for all, as in <reference osisRef="Heb.2.10">He 2:10</reference>; <reference osisRef="2Cor.5.9">5:9</reference>; see on <reference osisRef="Heb.2.10">He 2:10</reference>; <reference osisRef="Heb.5.9">He 5:9</reference>. 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. <chapter eID="Heb.7"/>

28. For-- reason for the difference stated in He 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 Psa 110:4, abrogating the preceding law-priesthood. the Son-- contrasted with "men." consecrated-- Greek, "made perfect" once for all, as in He 2:10; 5:9; see on He 2:10; He 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.


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Heb.8.1-Heb.8.13">He 8:1-13</reference>. Christ, the High Priest in the True Sanctuary, Superseding the Levitical Priesthood; the New Renders Obsolete the Old Covenant.</title>

<hi type="bold">1. the sum--</hi>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, <reference osisRef="Heb.9.10">He 9:10</reference>, 15, 17) the things which we are speaking," literally, "which are being spoken."

<hi type="bold">such--</hi>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" (<reference osisRef="Heb.10.12">He 10:12</reference>). 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 (<reference osisRef="Heb.10.11">He 10:11</reference>, <reference osisRef="Heb.10.12">12</reference>).

CHAPTER 8 He 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, He 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" (He 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 (He 10:11, 12).


<hi type="bold">2. minister--</hi>The Greek term implies priestly ministry in the temple.

<hi type="bold">the sanctuary--</hi>Greek, "the holy places"; the Holy of Holies. Here the heavenly sanctuary is meant.

<hi type="bold">the true--</hi>the archetypal and antitypical, as contrasted with the typical and symbolical (<reference osisRef="Heb.9.24">He 9:24</reference>). 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].

<hi type="bold">tabernacle--</hi>(<reference osisRef="Heb.9.11">He 9:11</reference>). 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. <reference osisRef="John.1.14">Joh 1:14</reference>, "Word ... dwelt among us," Greek, "tabernacled."

<hi type="bold">pitched--</hi>Greek, "fixed" firmly.

<hi type="bold">not man--</hi>as Moses (<reference osisRef="Heb.8.5">He 8:5</reference>).

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 (He 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-- (He 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 (He 8:5).


<hi type="bold">3. For--</hi>assigning his reason for calling him "minister of the sanctuary" (<reference osisRef="Heb.8.2">He 8:2</reference>).

<hi type="bold">somewhat--</hi>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 (<reference osisRef="1Pet.1.2">1Pe 1:2</reference>). 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.

3. For-- assigning his reason for calling him "minister of the sanctuary" (He 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.

<hi type="bold">For--</hi>The oldest manuscripts read, "accordingly then."

<hi type="bold">if, &c.--</hi>"if He were on earth, He would not even (so the Greek) be a priest" (compare <reference osisRef="Heb.7.13">He 7:13</reference>, <reference osisRef="Heb.7.14">14</reference>); therefore, certainly, He could not exercise the high priestly function in the earthly Holy of Holies.

<hi type="bold">seeing that, &c.--</hi>"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 (<reference osisRef="Heb.8.1">He 8:1</reference>). "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).

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 He 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 (He 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).


<hi type="bold">5. Who--</hi>namely, the priests.

<hi type="bold">serve unto the example--</hi>not "after the example," as Bengel explains. But as in <reference osisRef="Heb.13.10">He 13:10</reference>, "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, <reference osisRef="Heb.12.22">He 12:22</reference>.

<hi type="bold">admonished--</hi>The Greek especially applies to divine responses and commands.

<hi type="bold">to make--</hi>"perfectly": so the Greek.

<hi type="bold">See--</hi>Take heed, accurately observing the pattern, that so thou mayest make, &c.

<hi type="bold">saith he--</hi>God.

<hi type="bold">the pattern--</hi>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 (<reference osisRef="Exod.25.40">Ex 25:40</reference>).

5. Who-- namely, the priests. serve unto the example-- not "after the example," as Bengel explains. But as in He 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, He 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).


<hi type="bold">6. now--</hi>not time; but "as it is."

<hi type="bold">more excellent ministry--</hi>than any earthly ministry.

<hi type="bold">by how much--</hi>in proportion as.

<hi type="bold">mediator--</hi>coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant."

<hi type="bold">which--</hi>Greek, "one which" [Alford]: inasmuch as being one which.

<hi type="bold">established--</hi>Greek, "enacted as a law." So <reference osisRef="Rom.3.27">Ro 3:27</reference>, "law of faith"; and <reference osisRef="Rom.8.2">Ro 8:2</reference>; <reference osisRef="Rom.9.31">9:31</reference>, 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.

<hi type="bold">upon--</hi>resting upon.

<hi type="bold">better promises--</hi>enumerated <reference osisRef="Heb.8.10">He 8:10</reference>, <reference osisRef="Heb.8.11">11</reference>. 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 <reference osisRef="Jer.7.21">Jr 7:21</reference>, <reference osisRef="Jer.7.22">22</reference>, 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.

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 He 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 Jr 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 <reference osisRef="Heb.7.11">He 7:11</reference>.

<hi type="bold">faultless--</hi>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").

<hi type="bold">should no place have been sought--</hi>as it has to be now; and as it is sought in the prophecy (<reference osisRef="Heb.8.8-Heb.8.11">He 8:8-11</reference>). 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," <reference osisRef="Heb.12.17">He 12:17</reference>.

7. Same reasoning as in He 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 (He 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," He 12:17.


<hi type="bold">8. finding fault with them--</hi>the people of the old covenant, who were not made "faultless" by it (<reference osisRef="Heb.8.7">He 8:7</reference>); and whose disregard of God's covenant made Him to "regard them not" (<reference osisRef="Heb.8.9">He 8:9</reference>). The law is not in itself blamed, but the people who had not observed it.

<hi type="bold">he saith--</hi>(<reference osisRef="Jer.31.31-Jer.31.34">Jr 31:31-34</reference>; compare <reference osisRef="Ezek.11.19">Eze 11:19</reference>; <reference osisRef="Ezek.36.25-Ezek.36.27">36:25-27</reference>). 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].

<hi type="bold">Behold, the days come--</hi>the frequent formula introducing a Messianic prophecy.

<hi type="bold">make--</hi>Greek, "perfect"; "consummate." A suitable expression as to the new covenant, which perfected what the old could not (compare end of <reference osisRef="Heb.8.9">He 8:9</reference>, with end of <reference osisRef="Heb.8.10">He 8:10</reference>).

<hi type="bold">Israel ... Judah--</hi>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.

8. finding fault with them-- the people of the old covenant, who were not made "faultless" by it (He 8:7); and whose disregard of God's covenant made Him to "regard them not" (He 8:9). The law is not in itself blamed, but the people who had not observed it. he saith-- (Jr 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 He 8:9, with end of He 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.


<hi type="bold">9. Not according to, &c.--</hi>very different from, and far superior to, the old covenant, which only "worked wrath" (<reference osisRef="Rom.4.15">Ro 4:15</reference>) 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.

<hi type="bold">made with--</hi>rather as Greek, "made to": the Israelites being only recipients, not coagents [Alford] with God.

<hi type="bold">I took them by the hand--</hi>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.

<hi type="bold">I regarded them not--</hi>English Version, <reference osisRef="Jer.31.32">Jr 31:32</reference>, 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 (<reference osisRef="Matt.12.43">Mt 12:43</reference>). 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.

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, Jr 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.


<hi type="bold">10. make with--</hi>Greek, "make unto."

<hi type="bold">Israel--</hi>comprising the before disunited (<reference osisRef="Heb.8.8">He 8:8</reference>) 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.

<hi type="bold">I will put--</hi>literally, "(I) giving." This is the first of the "better promises" (<reference osisRef="Heb.8.6">He 8:6</reference>).

<hi type="bold">mind--</hi>their intelligent faculty.

<hi type="bold">in, &c.--</hi>rather, " ON their hearts." Not on tables of stone as the law (<reference osisRef="2Cor.3.3">2Co 3:3</reference>).

<hi type="bold">write--</hi>Greek, "inscribe."

<hi type="bold">and I will be to them a God, &c.--</hi>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 (<reference osisRef="Rev.21.3">Re 21:3</reference>). Compare a similar progression as to the priesthood (1) <reference osisRef="Exod.19.6">Ex 19:6</reference>; (2) <reference osisRef="1Pet.2.5">1Pe 2:5</reference>; (<reference osisRef="2Cor.2.3">3</reference>) <reference osisRef="Isa.61.6">Is 61:6</reference>; <reference osisRef="Rev.1.6">Re 1:6</reference>. 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.

10. make with-- Greek, "make unto." Israel-- comprising the before disunited (He 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" (He 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) Is 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" (<reference osisRef="Heb.8.6">He 8:6</reference>).

<hi type="bold">they shall not--</hi>"they shall not have to teach" [Alford].

<hi type="bold">his neighbour--</hi>So Vulgate reads; but the oldest manuscripts have "his (fellow) citizen."

<hi type="bold">brother--</hi>a closer and more endearing relation than fellow citizen.

<hi type="bold">from the least to the greatest--</hi>Greek, "from the little one to the great one." <reference osisRef="Zech.12.8">Zec 12:8</reference>, "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 <reference osisRef="1Thess.4.9">1Th 4:9</reference>; <reference osisRef="1Thess.5.1">5:1</reference>, 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 (<reference osisRef="2Cor.3.6">2Co 3:6</reference>). 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."

11. Second of the "better promises" (He 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."


<hi type="bold">12. For, &c.--</hi>the third of "the better promises" (<reference osisRef="Heb.8.6">He 8:6</reference>). 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.

<hi type="bold">I will be merciful--</hi>Greek, "propitious"; the Hebrew, "salach," is always used of God only in relation to men.

<hi type="bold">and their iniquities--</hi>not found in Vulgate, Syriac, Coptic, and one oldest Greek manuscript; but most oldest manuscripts have the words (compare <reference osisRef="Heb.10.17">He 10:17</reference>).

<hi type="bold">remember no more--</hi>Contrast the law, <reference osisRef="Heb.10.3">He 10:3</reference>.

12. For, &c.-- the third of "the better promises" (He 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 He 10:17). remember no more-- Contrast the law, He 10:3.


<hi type="bold">13. he--</hi>God.

<hi type="bold">made ... old--</hi>"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.

<hi type="bold">that which decayeth--</hi>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 <reference osisRef="Hos.3.4">Ho 3:4</reference>, <reference osisRef="Hos.3.5">5</reference>. <chapter eID="Heb.8"/>

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.


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Heb.9.1-Heb.9.28">He 9:1-28</reference>. 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.</title>

<hi type="bold">1. Then verily--</hi>Greek, "Accordingly then." Resuming the subject from <reference osisRef="Heb.8.5">He 8:5</reference>. In accordance with the command given to Moses, "the first covenant had," &c.

<hi type="bold">had--</hi>not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem.

<hi type="bold">ordinances--</hi>of divine right and institution.

<hi type="bold">service--</hi>worship.

<hi type="bold">a worldly sanctuary--</hi>Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare <reference osisRef="Heb.9.11">He 9:11</reference>, <reference osisRef="Heb.9.12">12</reference>, "not of this building," <reference osisRef="Heb.9.24">He 9:24</reference>. Material, outward, perishing (however precious its materials were), and also defective religiously. In <reference osisRef="Heb.9.2-Heb.9.5">He 9:2-5</reference>, "the worldly sanctuary" is discussed; in <reference osisRef="Heb.9.6">He 9:6</reference>, &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.

CHAPTER 9 He 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 He 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 He 9:11, 12, "not of this building," He 9:24. Material, outward, perishing (however precious its materials were), and also defective religiously. In He 9:2-5, "the worldly sanctuary" is discussed; in He 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."

<hi type="bold">a tabernacle--</hi>"the tabernacle."

<hi type="bold">made--</hi>built and furnished.

<hi type="bold">the first--</hi>the anterior tabernacle.

<hi type="bold">candlestick ... table--</hi>typifying light and life (<reference osisRef="Exod.25.31-Exod.25.39">Ex 25:31-39</reference>). 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 (<reference osisRef="Exod.25.23-Exod.25.30">Ex 25:23-30</reference>).

<hi type="bold">showbread--</hi>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 (<reference osisRef="1Cor.11.26">1Co 11:26</reference>).

<hi type="bold">which, &c.--</hi>"which (tabernacle) is called the holy place," as distinguished from "the Holy of Holies."

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."


<hi type="bold">3. And--</hi>Greek, "But."

<hi type="bold">after--</hi>behind; within.

<hi type="bold">second veil--</hi>There were two veils or curtains, one before the Holy of Holies (catapetasma), here alluded to, the other before the tabernacle door (calumma).

<hi type="bold">called--</hi>as opposed to "the true."

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."


<hi type="bold">4. golden censer--</hi>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 <reference osisRef="2Chr.26.19">2Ch 26:19</reference>, and <reference osisRef="Ezek.8.11">Eze 8:11</reference>, "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 <reference osisRef="1Kgs.6.22">1Ki 6:22</reference>, Hebrew, "the altar" is said to belong to the oracle, or holiest place (compare <reference osisRef="Exod.30.6">Ex 30:6</reference>).

<hi type="bold">ark--</hi>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.

<hi type="bold">pot--</hi>"golden," added in the Septuagint, and sanctioned by Paul.

<hi type="bold">manna--</hi>an omer, each man's daily portion. In <reference osisRef="1Kgs.8.9">1Ki 8:9</reference>; <reference osisRef="2Chr.5.10">2Ch 5:10</reference>, 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 (<reference osisRef="Num.17.3">Nu 17:3</reference>, <reference osisRef="Num.5.7">5, 7</reference>, <reference osisRef="Num.5.10">10</reference>). The expressions "before the Lord" (<reference osisRef="Exod.16.32">Ex 16:32</reference>), and "before the testimony" (<reference osisRef="Num.17.10">Nu 17:10</reference>) 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 (<reference osisRef="1Sam.6.8">1Sa 6:8</reference>).

<hi type="bold">tables of the covenant--</hi>(<reference osisRef="Deut.9.9">De 9:9</reference>; <reference osisRef="Deut.10.2">10:2</reference>).

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).


<hi type="bold">5. over it--</hi>over "the ark of the covenant."

<hi type="bold">cherubim--</hi>representing the ruling powers by which God acts in the moral and natural world. (See on <reference osisRef="Ezek.1.6">Eze 1:6</reference>; <reference osisRef="Ezek.10.1">Eze 10:1</reference>). 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, <reference osisRef="Rev.5.8-Rev.5.10">Re 5:8-10</reference>, "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."

<hi type="bold">of glory--</hi>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, <reference osisRef="1Cor.10.16">1Co 10:16</reference>, <reference osisRef="1Cor.10.17">17</reference>); 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.

<hi type="bold">mercy seat--</hi>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.

<hi type="bold">we cannot--</hi>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 <reference osisRef="Heb.9.2-Heb.9.5">He 9:2-5</reference>.

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 He 9:2-5.


6. The use made of the sanctuary so furnished by the high priest on the anniversary of atonement.

<hi type="bold">ordained--</hi>arranged.

<hi type="bold">always--</hi>twice at the least every day, for the morning and evening care of the lamps, and offering of incense (<reference osisRef="Exod.30.7">Ex 30:7</reference>, <reference osisRef="Exod.30.8">8</reference>).

<hi type="bold">went--</hi>Greek, "enter": present tense.

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.


<hi type="bold">7. once every year--</hi>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.

<hi type="bold">not without blood--</hi>(<reference osisRef="Heb.8.3">He 8:3</reference>).

<hi type="bold">offered--</hi>Greek, "offers."

<hi type="bold">errors--</hi>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 <reference osisRef="Acts.3.17">Ac 3:17</reference>; <reference osisRef="Eph.4.18">Ep 4:18</reference>; <reference osisRef="1Pet.1.14">1Pe 1:14</reference>). Though one's ignorance may mitigate one's punishment (<reference osisRef="Luke.12.48">Lu 12:48</reference>), it does not wholly exempt from punishment.

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-- (He 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; Ep 4:18; 1Pe 1:14). Though one's ignorance may mitigate one's punishment (Lu 12:48), it does not wholly exempt from punishment.


<hi type="bold">8. The Holy Ghost--</hi>Moses himself did not comprehend the typical meaning (<reference osisRef="1Pet.1.11">1Pe 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>).

<hi type="bold">signifying--</hi>by the typical exclusion of all from the holiest, save the high priest once a year.

<hi type="bold">the holiest of all--</hi>heaven, the antitype.

<hi type="bold">the first tabernacle--</hi>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 <reference osisRef="Heb.10.19">He 10:19</reference>, <reference osisRef="Heb.10.20">20</reference>). 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, <reference osisRef="Heb.4.16">He 4:16</reference>; <reference osisRef="Heb.7.19">7:19</reference>, <reference osisRef="Heb.7.25">25</reference>; <reference osisRef="Heb.10.19">10:19</reference>, <reference osisRef="Heb.10.22">22</reference>; by sight hereafter, <reference osisRef="Isa.33.24">Is 33:24</reference>; <reference osisRef="Rev.11.19">Re 11:19</reference>; <reference osisRef="Rev.21.2">21:2</reference>, <reference osisRef="Rev.21.3">3</reference>) 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.

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 He 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, He 4:16; 7:19, 25; 10:19, 22; by sight hereafter, Is 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.


<hi type="bold">9. Which--</hi>"The which," namely, anterior tabernacle: "as being that which was" [Alford].

<hi type="bold">figure--</hi>Greek, "parable": a parabolic setting forth of the character of the Old Testament.

<hi type="bold">for--</hi>"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" (<reference osisRef="Heb.9.10">He 9:10</reference>) 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 <reference osisRef="Heb.9.11">He 9:11</reference>, "good things to come."

<hi type="bold">in which--</hi>tabernacle, not time, according to the reading of the oldest manuscripts. Or translate, "according to which" parabolic representation, or figure.

<hi type="bold">were--</hi>Greek, "are."

<hi type="bold">gifts--</hi>unbloody oblations.

<hi type="bold">could not--</hi>Greek, "cannot": are not able.

<hi type="bold">him that did the service--</hi>any worshipper. The Greek is "latreuein," serve God, which is all men's duty; not "leitourgein," to serve in a ministerial office.

<hi type="bold">make ... perfect--</hi>perfectly remove the sense of guilt, and sanctify inwardly through love.

<hi type="bold">as pertaining to the conscience--</hi>"in respect to the (moral-religious) consciousness." They can only reach as far as the outward flesh (compare "carnal ordinances," <reference osisRef="Heb.9.10">He 9:10</reference>, <reference osisRef="Heb.13.14">13, 14</reference>).

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" (He 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 He 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," He 9:10, 13, 14).


<hi type="bold">10. Which--</hi>sacrifices.

<hi type="bold">stood--</hi>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 <reference osisRef="Col.2.16">Col 2:16</reference>.

<hi type="bold">drinks--</hi>(<reference osisRef="Lev.10.9">Le 10:9</reference>; <reference osisRef="Lev.11.4">11:4</reference>). Usage subsequently to the law added many observances as to meats and drinks.

<hi type="bold">washings--</hi>(<reference osisRef="Exod.29.4">Ex 29:4</reference>).

<hi type="bold">and carnal ordinances--</hi>One oldest manuscript, Syriac and Coptic, omit "and." "Carnal ordinances" stand in apposition to "sacrifices" (<reference osisRef="Heb.9.9">He 9:9</reference>). Carnal (outward, affecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" (<reference osisRef="Heb.9.13">He 9:13</reference>, <reference osisRef="Heb.9.14">14</reference>).

<hi type="bold">imposed--</hi>as a burden (<reference osisRef="Acts.15.10">Ac 15:10</reference>, <reference osisRef="Acts.15.28">28</reference>) continually pressing heavy.

<hi type="bold">until the time of reformation--</hi>Greek, "the season of rectification," when the reality should supersede the type (<reference osisRef="Heb.8.8-Heb.8.12">He 8:8-12</reference>). Compare "better," <reference osisRef="Heb.9.23">He 9:23</reference>.

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" (He 9:9). Carnal (outward, affecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" (He 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 (He 8:8-12). Compare "better," He 9:23.


<hi type="bold">11. But--</hi>in contrast to "could not make ... perfect" (<reference osisRef="Heb.9.9">He 9:9</reference>).

<hi type="bold">Christ--</hi>The Messiah, of whom all the prophets foretold; not "Jesus" here. From whom the "reformation" (<reference osisRef="Heb.9.10">He 9:10</reference>), 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 <reference osisRef="Lev.4.5">Le 4:5</reference>, "the priest that is anointed."

<hi type="bold">being come an, &c.--</hi>rather, "having come forward (compare <reference osisRef="Heb.10.7">He 10:7</reference>, 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 (<reference osisRef="Lev.16.17">Le 16:17</reference>, <reference osisRef="Lev.16.29">29</reference>). 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" (<reference osisRef="Exod.28.2">Ex 28:2</reference>, <reference osisRef="Exod.28.40">40</reference>) in entering the holiest, so Christ entered the heavenly holiest in His glorified body.

<hi type="bold">good things to come--</hi>Greek, "the good things to come," <reference osisRef="Heb.10.1">He 10:1</reference>; "better promises," (<reference osisRef="Heb.8.6">He 8:6</reference>; the "eternal inheritance," <reference osisRef="Heb.9.15">He 9:15</reference>; <reference osisRef="1Pet.1.4">1Pe 1:4</reference>; the "things hoped for," <reference osisRef="Heb.11.1">He 11:1</reference>).

<hi type="bold">by a ... tabernacle--</hi>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 <reference osisRef="Heb.4.14">He 4:14</reference>). But "the tabernacle" is also the glorified body of Christ (see on <reference osisRef="Heb.8.2">He 8:2</reference>), "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 (<reference osisRef="Heb.9.24">He 9:24</reference>), 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.

<hi type="bold">greater--</hi>as contrasted with the small dimensions of the earthly anterior tabernacle.

<hi type="bold">more perfect--</hi>effective in giving pardon, peace, sanctification, and access to closest communion with God (compare <reference osisRef="Heb.9.9">He 9:9</reference>; <reference osisRef="Heb.10.1">He 10:1</reference>).

<hi type="bold">not made with hands--</hi>but by the Lord Himself (<reference osisRef="Heb.8.2">He 8:2</reference>).

11. But-- in contrast to "could not make... perfect" (He 9:9). Christ-- The Messiah, of whom all the prophets foretold; not "Jesus" here. From whom the "reformation" (He 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 He 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," He 10:1; "better promises," (He 8:6; the "eternal inheritance," He 9:15; 1Pe 1:4; the "things hoped for," He 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 He 4:14). But "the tabernacle" is also the glorified body of Christ (see on He 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 (He 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 He 9:9; He 10:1). not made with hands-- but by the Lord Himself (He 8:2).


<hi type="bold">12. Neither--</hi>"Nor yet."

<hi type="bold">by--</hi>"through"; as the means of His approach.

<hi type="bold">goats ... calves--</hi>not a bullock, such as the Levitical high priest offered for himself, and a goat for the people, on the day of atonement (<reference osisRef="Lev.16.6">Le 16:6</reference>, <reference osisRef="Lev.16.15">15</reference>), 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].

<hi type="bold">by--</hi>"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 <reference osisRef="Heb.9.23">He 9:23</reference>).

<hi type="bold">once--</hi>"once for all."

<hi type="bold">having obtained--</hi>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 (<reference osisRef="Heb.5.7">He 5:7</reference>). None before had trodden the path.

<hi type="bold">eternal--</hi>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 <reference osisRef="Matt.20.28">Mt 20:28</reference>; <reference osisRef="Eph.1.7">Ep 1:7</reference>; <reference osisRef="Col.1.14">Col 1:14</reference>; <reference osisRef="1Tim.2.5">1Ti 2:5</reference>; <reference osisRef="Titus.2.14">Tit 2:14</reference>; <reference osisRef="1Pet.1.19">1Pe 1:19</reference>.
 <title type="x-s3"><reference osisRef="Heb.9.13-Heb.9.28">He 9:13-28</reference>. Proof of and Enlargement on, the "Eternal Redemption" Mentioned in <reference osisRef="Heb.9.12">He 9:12</reference>.</title>
 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 (<reference osisRef="Heb.9.13">He 9:13</reference>, <reference osisRef="Heb.9.14">14</reference>). His death is the inaugurating act of the new covenant, and of the heavenly sanctuary (<reference osisRef="Heb.9.15-Heb.9.23">He 9:15-23</reference>). His entrance into the true Holy of Holies is the consummation of His once-for-all-offered sacrifice of atonement (<reference osisRef="Heb.9.24">He 9:24</reference>, <reference osisRef="Heb.9.26">26</reference>); henceforth, His reappearance alone remains to complete our redemption (<reference osisRef="Heb.9.27">He 9:27</reference>, <reference osisRef="Heb.9.28">28</reference>).

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 He 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 (He 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; Ep 1:7; Col 1:14; 1Ti 2:5; Tit 2:14; 1Pe 1:19. He 9:13-28. Proof of and Enlargement on, the "Eternal Redemption" Mentioned in He 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 (He 9:13, 14). His death is the inaugurating act of the new covenant, and of the heavenly sanctuary (He 9:15-23). His entrance into the true Holy of Holies is the consummation of His once-for-all-offered sacrifice of atonement (He 9:24, 26); henceforth, His reappearance alone remains to complete our redemption (He 9:27, 28).


<hi type="bold">13. if--</hi>as we know is the case; so the Greek indicative means. Argument from the less to the greater. If the blood of mere brutes could purify in any, however small a degree, how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ, in whom dwelt all the fulness of the Godhead?

<hi type="bold">ashes of an heifer--</hi>(<reference osisRef="Num.19.16-Num.19.18">Nu 19:16-18</reference>). The type is full of comfort for us. The water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred by contact with the dead. As she was slain without the camp, so Christ (compare <reference osisRef="Heb.13.11">He 13:11</reference>; <reference osisRef="Num.19.3">Nu 19:3</reference>, <reference osisRef="Num.19.4">4</reference>). The ashes were laid by for constant use; so the continually cleansing effects of Christ's blood, once for all shed. In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works, and need therefore continual application to the antitypical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living communion with God in the heavenly holy place.

<hi type="bold">the unclean--</hi>Greek, "those defiled" on any particular occasion.

<hi type="bold">purifying--</hi>Greek, "purity."

<hi type="bold">the flesh--</hi>Their effect in themselves extended no further. The law had a carnal and a spiritual aspect; carnal, as an instrument of the Hebrew polity, God, their King, accepting, in minor offenses, expiatory victims instead of the sinner, otherwise doomed to death; spiritual, as the shadow of good things to come (<reference osisRef="Heb.10.1">He 10:1</reference>). The spiritual Israelite derived, in partaking of these legal rights, spiritual blessings not flowing from them, but from the great antitype. Ceremonial sacrifices released from temporal penalties and ceremonial disqualifications; Christ's sacrifice releases from everlasting penalties (<reference osisRef="Heb.9.12">He 9:12</reference>), and moral impurities on the conscience disqualifying from access to God (<reference osisRef="Heb.9.14">He 9:14</reference>). The purification of the flesh (the mere outward man) was by "sprinkling"; the washing followed by inseparable connection (<reference osisRef="Num.19.19">Nu 19:19</reference>). So justification is followed by renewing.

13. if-- as we know is the case; so the Greek indicative means. Argument from the less to the greater. If the blood of mere brutes could purify in any, however small a degree, how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ, in whom dwelt all the fulness of the Godhead? ashes of an heifer-- (Nu 19:16-18). The type is full of comfort for us. The water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred by contact with the dead. As she was slain without the camp, so Christ (compare He 13:11; Nu 19:3, 4). The ashes were laid by for constant use; so the continually cleansing effects of Christ's blood, once for all shed. In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works, and need therefore continual application to the antitypical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living communion with God in the heavenly holy place. the unclean-- Greek, "those defiled" on any particular occasion. purifying-- Greek, "purity." the flesh-- Their effect in themselves extended no further. The law had a carnal and a spiritual aspect; carnal, as an instrument of the Hebrew polity, God, their King, accepting, in minor offenses, expiatory victims instead of the sinner, otherwise doomed to death; spiritual, as the shadow of good things to come (He 10:1). The spiritual Israelite derived, in partaking of these legal rights, spiritual blessings not flowing from them, but from the great antitype. Ceremonial sacrifices released from temporal penalties and ceremonial disqualifications; Christ's sacrifice releases from everlasting penalties (He 9:12), and moral impurities on the conscience disqualifying from access to God (He 9:14). The purification of the flesh (the mere outward man) was by "sprinkling"; the washing followed by inseparable connection (Nu 19:19). So justification is followed by renewing.


<hi type="bold">14. offered himself--</hi>The voluntary nature of the offering gives it especial efficacy. He "through the eternal Spirit," that is, His divine Spirit (<reference osisRef="Rom.1.4">Ro 1:4</reference>, in contrast to His "flesh," <reference osisRef="Heb.9.3">He 9:3</reference>; His Godhead, <reference osisRef="1Tim.3.16">1Ti 3:16</reference>; <reference osisRef="1Pet.3.18">1Pe 3:18</reference>), "His inner personality" [Alford], which gave a free consent to the act, offered Himself. The animals offered had no spirit or will to consent in the act of sacrifice; they were offered according to the law; they had a life neither enduring, nor of any intrinsic efficacy. But He from eternity, with His divine and everlasting Spirit, concurred with the Father's will of redemption by Him. His offering began on the altar of the cross, and was completed in His entering the holiest place with His blood. The eternity and infinitude of His divine Spirit (compare <reference osisRef="Heb.7.16">He 7:16</reference>) gives eternal ("eternal redemption," <reference osisRef="Heb.9.12">He 9:12</reference>, also compare <reference osisRef="Heb.9.15">He 9:15</reference>) and infinite merit to His offering, so that not even the infinite justice of God has any exception to take against it. It was "through His most burning love, flowing from His eternal Spirit," that He offered Himself [Oecolampadius].

<hi type="bold">without spot--</hi>The animal victims had to be without outward blemish; Christ on the cross was a victim inwardly and essentially stainless (<reference osisRef="1Pet.1.19">1Pe 1:19</reference>).

<hi type="bold">purge--</hi>purify from fear, guilt, alienation from Him, and selfishness, the source of dead works (<reference osisRef="Heb.9.22">He 9:22</reference>, <reference osisRef="Heb.9.23">23</reference>).

<hi type="bold">your--</hi>The oldest manuscripts read "our." The Vulgate, however, supports English Version reading.

<hi type="bold">conscience--</hi>moral religious consciousness.

<hi type="bold">dead works--</hi>All works done in the natural state, which is a state of sin, are dead; for they come not from living faith in, and love to, "the living God" (<reference osisRef="Heb.11.6">He 11:6</reference>). As contact with a dead body defiled ceremonially (compare the allusion, "ashes of an heifer," <reference osisRef="Heb.9.13">He 9:13</reference>), so dead works defile the inner consciousness spiritually.

<hi type="bold">to serve--</hi>so as to serve. The ceremonially unclean could not serve God in the outward communion of His people; so the unrenewed cannot serve God in spiritual communion. Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult (compare Mal 1:8); much more for a man not justified by Christ's blood to offer dead works. But those purified by Christ's blood in living faith do serve (<reference osisRef="Rom.12.1">Ro 12:1</reference>), and shall more fully serve God (<reference osisRef="Rev.22.3">Re 22:3</reference>).

<hi type="bold">living God--</hi>therefore requiring living spiritual service (<reference osisRef="John.4.24">Joh 4:24</reference>).

14. offered himself-- The voluntary nature of the offering gives it especial efficacy. He "through the eternal Spirit," that is, His divine Spirit (Ro 1:4, in contrast to His "flesh," He 9:3; His Godhead, 1Ti 3:16; 1Pe 3:18), "His inner personality" [Alford], which gave a free consent to the act, offered Himself. The animals offered had no spirit or will to consent in the act of sacrifice; they were offered according to the law; they had a life neither enduring, nor of any intrinsic efficacy. But He from eternity, with His divine and everlasting Spirit, concurred with the Father's will of redemption by Him. His offering began on the altar of the cross, and was completed in His entering the holiest place with His blood. The eternity and infinitude of His divine Spirit (compare He 7:16) gives eternal ("eternal redemption," He 9:12, also compare He 9:15) and infinite merit to His offering, so that not even the infinite justice of God has any exception to take against it. It was "through His most burning love, flowing from His eternal Spirit," that He offered Himself [Oecolampadius]. without spot-- The animal victims had to be without outward blemish; Christ on the cross was a victim inwardly and essentially stainless (1Pe 1:19). purge-- purify from fear, guilt, alienation from Him, and selfishness, the source of dead works (He 9:22, 23). your-- The oldest manuscripts read "our." The Vulgate, however, supports English Version reading. conscience-- moral religious consciousness. dead works-- All works done in the natural state, which is a state of sin, are dead; for they come not from living faith in, and love to, "the living God" (He 11:6). As contact with a dead body defiled ceremonially (compare the allusion, "ashes of an heifer," He 9:13), so dead works defile the inner consciousness spiritually. to serve-- so as to serve. The ceremonially unclean could not serve God in the outward communion of His people; so the unrenewed cannot serve God in spiritual communion. Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult (compare Mal 1:8); much more for a man not justified by Christ's blood to offer dead works. But those purified by Christ's blood in living faith do serve (Ro 12:1), and shall more fully serve God (Re 22:3). living God-- therefore requiring living spiritual service (Joh 4:24).


<hi type="bold">15. for this cause--</hi>Because of the all-cleansing power of His blood, this fits Him to be Mediator (<reference osisRef="Heb.8.6">He 8:6</reference>, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called.

<hi type="bold">by means of death--</hi>rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so <reference osisRef="Luke.24.49">Lu 24:49</reference> uses "promise"; <reference osisRef="Heb.6.15">He 6:15</reference>; <reference osisRef="Acts.1.4">Ac 1:4</reference>); that moment divides the Old from the New Testament. The "called" are the elect "heirs," "partakers of the heavenly calling" (<reference osisRef="Heb.3.1">He 3:1</reference>).

<hi type="bold">redemption of ... transgressions ... under ... first testament--</hi>the transgressions of all men from Adam to Christ, first against the primitive revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus includes the whole period from Adam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of the covenant made with (or the first testament given to) mankind by sacrifice, down from the fall to redemption. Before the inheritance by the New Testament (for here the idea of the "INHERITANCE," following as the result of Christ's "death," being introduced, requires the Greek to be translated "testament," as it was before covenant) could come in, there must be redemption of (that is, deliverance from the penalties incurred by) the transgressions committed under the first testament, for the propitiatory sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant relation with us so long as past sins were unexpiated; <reference osisRef="Rom.3.24">Ro 3:24</reference>, <reference osisRef="Rom.3.25">25</reference>, "a propitiation ... His righteousness for the remission of sins that are past."

<hi type="bold">might--</hi>Greek, "may receive," which previously they could not (<reference osisRef="Heb.11.39">He 11:39</reference>, <reference osisRef="Heb.11.40">40</reference>).

<hi type="bold">the promise--</hi>to Abraham.

15. for this cause-- Because of the all-cleansing power of His blood, this fits Him to be Mediator (He 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called. by means of death-- rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Lu 24:49 uses "promise"; He 6:15; Ac 1:4); that moment divides the Old from the New Testament. The "called" are the elect "heirs," "partakers of the heavenly calling" (He 3:1). redemption of... transgressions... under... first testament-- the transgressions of all men from Adam to Christ, first against the primitive revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus includes the whole period from Adam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of the covenant made with (or the first testament given to) mankind by sacrifice, down from the fall to redemption. Before the inheritance by the New Testament (for here the idea of the "INHERITANCE," following as the result of Christ's "death," being introduced, requires the Greek to be translated "testament," as it was before covenant) could come in, there must be redemption of (that is, deliverance from the penalties incurred by) the transgressions committed under the first testament, for the propitiatory sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant relation with us so long as past sins were unexpiated; Ro 3:24, 25, "a propitiation... His righteousness for the remission of sins that are past." might-- Greek, "may receive," which previously they could not (He 11:39, 40). the promise-- to Abraham.


16. A general axiomatic truth; it is "a testament"; not the testament. The testator must die before his testament takes effect (<reference osisRef="Heb.9.17">He 9:17</reference>). This is a common meaning of the Greek noun diathece. So in <reference osisRef="Luke.22.29">Lu 22:29</reference>, "I appoint (by testamentary disposition; the cognate Greek verb diatithemai) unto you a kingdom, as my Father hath appointed unto me." The need of death before the testamentary appointment takes effect, holds good in Christ's relation as MAN to us; Of course not in God's relation to Christ.

<hi type="bold">be--</hi>literally, be borne": "be involved in the case"; be inferred; or else, "be brought forward in court," so as to give effect to the will. This sense (testament) of the Greek "diathece" here does not exclude its other secondary senses in the other passages of the New Testament: (1) a covenant between two parties; (2) an arrangement, or disposition, made by God alone in relation to us. Thus, <reference osisRef="Matt.26.28">Mt 26:28</reference> may be translated, "Blood of the covenant"; for a testament does not require blood shedding. Compare <reference osisRef="Exod.24.8">Ex 24:8</reference> (covenant), which Christ quotes, though it is probable He included in a sense "testament" also under the Greek word diathece (comprehending both meanings, "covenant" and "testament"), as this designation strictly and properly applies to the new dispensation, and is rightly applicable to the old also, not in itself, but when viewed as typifying the new, which is properly a testament. Moses (<reference osisRef="Exod.24.8">Ex 24:8</reference>) speaks of the same thing as [Christ and] Paul. Moses, by the term "covenant," does not mean aught save one concerning giving the heavenly inheritance typified by Canaan after the death of the Testator, which he represented by the sprinkling of blood. And Paul, by the term "testament," does not mean aught save one having conditions attached to it, one which is at the same time a covenant [Poli, Synopsis]; the conditions are fulfilled by Christ, not by us, except that we must believe, but even this God works in His people. Tholuck explains, as elsewhere, "covenant ... covenant ... mediating victim"; the masculine is used of the victim personified, and regarded as mediator of the covenant; especially as in the new covenant a MAN (Christ) took the place of the victim. The covenanting parties used to pass between the divided parts of the sacrificed animals; but, without reference to this rite, the need of a sacrifice for establishing a covenant sufficiently explains this verse. Others, also, explaining the Greek as "covenant," consider that the death of the sacrificial victim represented in all covenants the death of both parties as unalterably bound to the covenant. So in the redemption-covenant, the death of Jesus symbolized the death of God (?) in the person of the mediating victim, and the death of man in the same. But the expression is not "there must be the death of both parties making the covenant," but singular, "of Him who made (aorist, past time; not 'of Him making') the testament." Also, it is "death," not "sacrifice" or "slaying." Plainly, the death is supposed to be past (aorist, "made"); and the fact of the death is brought (Greek) before court to give effect to the will. These requisites of a will, or testament, concur here: (1) a testator; (2) heirs; (3) goods; (4) the death of the testator; (5) the fact of the death brought forward in court. In <reference osisRef="Matt.26.28">Mt 26:28</reference> two other requisites appear: witnesses, the disciples; and a seal, the sacrament of the Lord's Supper, the sign of His blood wherewith the testament is primarily sealed. It is true the heir is ordinarily the successor of him who dies and so ceases to have the possession. But in this case Christ comes to life again, and is Himself (including all that He hath), in the power of His now endless life, His people's inheritance; in His being Heir (<reference osisRef="Heb.1.2">He 1:2</reference>), they are heirs.

16. A general axiomatic truth; it is "a testament"; not the testament. The testator must die before his testament takes effect (He 9:17). This is a common meaning of the Greek noun diathece. So in Lu 22:29, "I appoint (by testamentary disposition; the cognate Greek verb diatithemai) unto you a kingdom, as my Father hath appointed unto me." The need of death before the testamentary appointment takes effect, holds good in Christ's relation as MAN to us; Of course not in God's relation to Christ. be-- literally, be borne": "be involved in the case"; be inferred; or else, "be brought forward in court," so as to give effect to the will. This sense (testament) of the Greek "diathece" here does not exclude its other secondary senses in the other passages of the New Testament: (1) a covenant between two parties; (2) an arrangement, or disposition, made by God alone in relation to us. Thus, Mt 26:28 may be translated, "Blood of the covenant"; for a testament does not require blood shedding. Compare Ex 24:8 (covenant), which Christ quotes, though it is probable He included in a sense "testament" also under the Greek word diathece (comprehending both meanings, "covenant" and "testament"), as this designation strictly and properly applies to the new dispensation, and is rightly applicable to the old also, not in itself, but when viewed as typifying the new, which is properly a testament. Moses (Ex 24:8) speaks of the same thing as [Christ and] Paul. Moses, by the term "covenant," does not mean aught save one concerning giving the heavenly inheritance typified by Canaan after the death of the Testator, which he represented by the sprinkling of blood. And Paul, by the term "testament," does not mean aught save one having conditions attached to it, one which is at the same time a covenant [Poli, Synopsis]; the conditions are fulfilled by Christ, not by us, except that we must believe, but even this God works in His people. Tholuck explains, as elsewhere, "covenant... covenant... mediating victim"; the masculine is used of the victim personified, and regarded as mediator of the covenant; especially as in the new covenant a MAN (Christ) took the place of the victim. The covenanting parties used to pass between the divided parts of the sacrificed animals; but, without reference to this rite, the need of a sacrifice for establishing a covenant sufficiently explains this verse. Others, also, explaining the Greek as "covenant," consider that the death of the sacrificial victim represented in all covenants the death of both parties as unalterably bound to the covenant. So in the redemption-covenant, the death of Jesus symbolized the death of God (?) in the person of the mediating victim, and the death of man in the same. But the expression is not "there must be the death of both parties making the covenant," but singular, "of Him who made (aorist, past time; not 'of Him making') the testament." Also, it is "death," not "sacrifice" or "slaying." Plainly, the death is supposed to be past (aorist, "made"); and the fact of the death is brought (Greek) before court to give effect to the will. These requisites of a will, or testament, concur here: (1) a testator; (2) heirs; (3) goods; (4) the death of the testator; (5) the fact of the death brought forward in court. In Mt 26:28 two other requisites appear: witnesses, the disciples; and a seal, the sacrament of the Lord's Supper, the sign of His blood wherewith the testament is primarily sealed. It is true the heir is ordinarily the successor of him who dies and so ceases to have the possession. But in this case Christ comes to life again, and is Himself (including all that He hath), in the power of His now endless life, His people's inheritance; in His being Heir (He 1:2), they are heirs.


<hi type="bold">17. after--</hi>literally, "over," as we say "upon the death of the testators"; not as Tholuck, "on the condition that slain sacrifices be there," which the Greek hardly sanctions.

<hi type="bold">otherwise--</hi>"seeing that it is never availing" [Alford]. Bengel and Lachmann read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?"

17. after-- literally, "over," as we say "upon the death of the testators"; not as Tholuck, "on the condition that slain sacrifices be there," which the Greek hardly sanctions. otherwise-- "seeing that it is never availing" [Alford]. Bengel and Lachmann read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?"