1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.

3 And after the second veil, the tabernacle which is called the Holiest of all;

4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;

5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.

7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

16 For where a testament is, there must also of necessity be the death of the testator.

17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

18 Whereupon neither the first testament was dedicated without blood.

19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

20 Saying, This is the blood of the testament which God hath enjoined unto you.

21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.

22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

27 And as it is appointed unto men once to die, but after this the judgment:

28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The Jewish tabernacle and its utensils.
The apostle shows to the Hebrews the typical reference of their ceremonies to Christ. The tabernacle was a movable temple, shadowing forth the unsettled state of the church upon earth, and the human nature of the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily. The typical meaning of these things has been shown in former remarks, and the ordinances and articles of the Mosaic covenant point out Christ as our Light, and as the Bread of life to our souls; and remind us of his Divine Person, his holy priesthood, perfect righteousness, and all-prevailing intercession. Thus was the Lord Jesus Christ, all and in all, from the beginning. And as interpreted by the gospel, these things are a glorious representation of the wisdom of God, and confirm faith in Him who was prefigured by them.
John Wesley's Bible Commentary
The first covenant had ordinances of outward worship, and a worldly - a visible, material sanctuary, or tabernacle. Of this sanctuary he treats, (Hebrews 9:2-5) . Of those ordinances, (Hebrews 9:6-10) .
John Calvin Bible Commentary
Then verily the first, etcAfter having spoken generally of the abrogation of the old covenant, he now refers specially to the ceremonies. His object is to show that there was nothing practiced then to which Christ’s coming has not put an end. He says first, that under the old covenant there was a specific form of divine worship, and that it was peculiarly adapted to that time. It will hereafter appear by the comparison what kind of things were those rituals prescribed under the Law.Some copies read, πρώτη σκηνὴ the first tabernacle; but I suspect that there is a mistake as to the word “tabernacle;” nor do I doubt but that some unlearned reader, not finding a noun to the adjective, and in his ignorance applying to the tabernacle what had been said of the covenant, unwisely added the word σκηνὴ tabernacle. I indeed greatly wonder that the mistake had so prevailed, that it is found in the Greek copies almost universally. But necessity constrains me to follow the ancient reading. For the Apostle, as I have said, had been speaking of the old covenant; he now comes to ceremonies, which were additions, as it were, to it. He then intimates that all the rites of the Mosaic Law were a part of the old covenant, and that they partook of the same ancientness, and were therefore to perish.Many take the word λατρείας as an accusative plural. I agree with those who connect the two words together, δικαιώματα λατρείας for institutes or rites, which the Hebrews call חוקים, and the Greeks have rendered by the word δικαιώματα ordinances. The sense is, that the whole form or manner of worshipping God was annexed to the old covenant, and that it consisted of sacrifices, ablutions, and other symbols, together with the sanctuary. And he calls it aworldly sanctuary,because there was no heavenly truth or reality in those rites; for though the sanctuary was the effigy of the original pattern which had been shown to Moses; yet an effigy or image is a different thing from the reality, and especially when they are compared, as here, as things opposed to each other. Hence the sanctuary in itself was indeed earthly, and is rightly classed among the elements of the world, it was yet heavenly as to what it signified.
McArther Bible Commentary
In these verses, the author gives a brief description of the tabernacle, to which some fifty chapters in the OT are devoted, including the tabernacle service (cf. Ex. 25-40). The section is marked off by its beginning with a reference to "ordinances" (Heb 9:1) and closing with a reference to "ordinances" (Heb 9:10).
Bible Cross References
Exodus 25:8 Romans 9:4 Hebrews 8:2 Hebrews 9:10 Hebrews 9:11 Hebrews 9:24

Verse 2

Matthew Henry's Concise Bible Commentary
The Jewish tabernacle and its utensils.
The apostle shows to the Hebrews the typical reference of their ceremonies to Christ. The tabernacle was a movable temple, shadowing forth the unsettled state of the church upon earth, and the human nature of the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily. The typical meaning of these things has been shown in former remarks, and the ordinances and articles of the Mosaic covenant point out Christ as our Light, and as the Bread of life to our souls; and remind us of his Divine Person, his holy priesthood, perfect righteousness, and all-prevailing intercession. Thus was the Lord Jesus Christ, all and in all, from the beginning. And as interpreted by the gospel, these things are a glorious representation of the wisdom of God, and confirm faith in Him who was prefigured by them.
John Wesley's Bible Commentary
The first - The outward tabernacle. In which was the candlestick, and the table - The shewbread, shown continually before God and all the people, consisting of twelve loaves, according to the number of the tribes, was placed on this table in two rows, six upon one another in each row. This candlestick and bread seem to have typified the light and life which are more largely dispensed under the gospel by Him who is the Light of the world, and the Bread of life.
John Calvin Bible Commentary
For there was a tabernacle, etc.As the Apostle here touches but lightly on the structure of the tabernacle, that he might not be detained beyond what his subject required; so will I also designedly abstain from any refined explanation of it. It is then sufficient for our present purpose to consider the tabernacle in its three parts, — the first was the court of the people; the middle was commonly called the sanctuary; and the last was the inner sanctuary, which they called, by way of eminence,the holy of holies. As to the first sanctuary, which was contiguous to the court of the people, he says that there were the candlestickandthe tableon which theshew­breadwas set: he calls this place, in the plural number, the holies. Then, after this is mentioned, the most secret place, which they called the holy of holies, still more remote from the view of the people, and it was even hid from the priests who ministered in the first sanctuary; for as by a veil the sanctuary was closed up to the people, so another veil kept the priests from the holy of holies. There, the Apostle says, was the θυμιατήριον by which name I understand the altar of incense, or fumigation, rather than the censer;thenthe ark of the covenant, with its covering,the two cherubim, the golden potfilled withmanna, the rod of Aaron, and the two tables.Thus far the Apostle proceeds in describing the tabernacle.But he says that the pot in which Moses had deposited the manna, and Aaron’s rod which had budded, were in the ark with the two tables; but this seems inconsistent with sacred history, which in 1 King s 8:9, relates that there was nothing in the ark but the two tables. But it is easy to reconcile these two passages: God had commanded the pot and Aaron’s rod to be laid up before the testimony; it is hence probable that they were deposited in the ark, together with the tables. But when the Temple was built, these things were arranged in a different order, and certain history relates it as a thing new that the ark had nothing else but the two tables.
McArther Bible Commentary
first part … sanctuary. This is the Holy Place, the first room of the tabernacle (Exo 26:33). For the items in the Holy Place, see Exo 25:23-40; Exo 40:22-25; Lev 24:5-9.
Bible Cross References
Exodus 25:8 Exodus 25:9 Exodus 25:23 Exodus 25:30 Exodus 25:31 Exodus 26:1 Exodus 26:33 Leviticus 24:5 Matthew 5:15 Matthew 12:4 Hebrews 9:25

Verse 3

Matthew Henry's Concise Bible Commentary
The Jewish tabernacle and its utensils.
The apostle shows to the Hebrews the typical reference of their ceremonies to Christ. The tabernacle was a movable temple, shadowing forth the unsettled state of the church upon earth, and the human nature of the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily. The typical meaning of these things has been shown in former remarks, and the ordinances and articles of the Mosaic covenant point out Christ as our Light, and as the Bread of life to our souls; and remind us of his Divine Person, his holy priesthood, perfect righteousness, and all-prevailing intercession. Thus was the Lord Jesus Christ, all and in all, from the beginning. And as interpreted by the gospel, these things are a glorious representation of the wisdom of God, and confirm faith in Him who was prefigured by them.
John Wesley's Bible Commentary
The second veil divided the holy place from the most holy, as the first veil did the holy place from the courts.
McArther Bible Commentary
Holiest of All. This is the Most Holy Place where the ark of the covenant and the mercy seat dwelt-the place of atonement (Exo 26:33-34).
Bible Cross References
Exodus 26:31 Exodus 26:33 Exodus 40:3 Numbers 4:5 1 Kings 6:16 Ezekiel 41:4 Matthew 27:51 Hebrews 6:19 Hebrews 9:7 Hebrews 10:20

Verse 4

Matthew Henry's Concise Bible Commentary
The Jewish tabernacle and its utensils.
The apostle shows to the Hebrews the typical reference of their ceremonies to Christ. The tabernacle was a movable temple, shadowing forth the unsettled state of the church upon earth, and the human nature of the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily. The typical meaning of these things has been shown in former remarks, and the ordinances and articles of the Mosaic covenant point out Christ as our Light, and as the Bread of life to our souls; and remind us of his Divine Person, his holy priesthood, perfect righteousness, and all-prevailing intercession. Thus was the Lord Jesus Christ, all and in all, from the beginning. And as interpreted by the gospel, these things are a glorious representation of the wisdom of God, and confirm faith in Him who was prefigured by them.
John Wesley's Bible Commentary
Having the golden censer - Used by the high priest only, on the great day of atonement. And the ark, or chest, of the covenant - So called from the tables of the covenant contained therein. Wherein was the manna - The monument of God's care over Israel. And Aaron's rod - The monument of the regular priesthood. And the tables of the covenant - The two tables of stone, on which the ten commandments were written by the finger of God the most venerable monument of all.
McArther Bible Commentary
golden censer. This is best understood as the golden altar of incense. See note on Exo 30:1-10 (cf. Exo 40:5, Exo 40:26-27). Though it was outside the Holy Place (Exo 30:6), the writer of Hebrews pictures the golden altar inside the Most Holy Place because uppermost in his mind is its role in the liturgy of the Day of Atonement. On that day, the high priest brought incense from that altar into the Most Holy Place (Lev 16:12-13). The altar of golden incense marked the boundary of the Holy of Holies as well as the curtain. The high priest went beyond the altar of incense only once a year. the ark. See notes on Exo 25:11-18; Exo 26:31-34. golden pot that had the manna. See note on Exo 16:32-36. Aaron's rod. See notes on Num 17:2-10. tablets of the covenant. See note on Exo 25:16 (cf. 1Ki 8:9).
Bible Cross References
Exodus 16:32 Exodus 16:33 Exodus 25:10 Exodus 25:11 Exodus 25:16 Exodus 30:1 Exodus 31:18 Exodus 32:15 Exodus 37:1 Exodus 37:25 Exodus 40:20 Numbers 17:8 Numbers 17:10 Deuteronomy 9:9 Deuteronomy 9:11 Deuteronomy 10:3 1 Kings 8:9 2 Chronicles 5:10 Revelation 8:3 Revelation 11:19

Verse 5

Matthew Henry's Concise Bible Commentary
The Jewish tabernacle and its utensils.
The apostle shows to the Hebrews the typical reference of their ceremonies to Christ. The tabernacle was a movable temple, shadowing forth the unsettled state of the church upon earth, and the human nature of the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily. The typical meaning of these things has been shown in former remarks, and the ordinances and articles of the Mosaic covenant point out Christ as our Light, and as the Bread of life to our souls; and remind us of his Divine Person, his holy priesthood, perfect righteousness, and all-prevailing intercession. Thus was the Lord Jesus Christ, all and in all, from the beginning. And as interpreted by the gospel, these things are a glorious representation of the wisdom of God, and confirm faith in Him who was prefigured by them.
John Wesley's Bible Commentary
And over it were the cherubim of glory - Over which the glory of God used to appear. Some suppose each of these had four faces, and so represented the Three - One God, with the manhood assumed by the Second Person. With out - spread wings shadowing the mercy - seat - Which was a lid or plate of gold, covering the ark.
John Calvin Bible Commentary
Of which we cannot now, etc.As nothing can satisfy, curious men, the apostle cuts off every occasion for refinements unsuitable to his present purpose, and lest a longer discussion of these things should break off the thread of his argument. If, therefore, any one should disregard the Apostle’s example, and dwell more minutely on the subject, he would be acting very unreasonably. There might be, indeed, an occasion for doing this elsewhere; but it is now better to attend to the subject of which he treats: it may further be said, that to philosophize beyond just limits, which some do, is not only useless, but also dangerous. There are some things which are not obscure and fitted for the edification of faith; but discretion and sobriety ought to be observed, lest we seek to be wise above what God has been pleased to reveal.
McArther Bible Commentary
cherubim … mercy seat. See notes on Exo 25:17-18. cannot now speak in detail. The writer has no desire to obscure his main point with details (cf. Heb 8:1).
Bible Cross References
Exodus 25:17 Exodus 25:18 Exodus 25:20 Leviticus 16:2 1 Kings 8:7 Romans 9:4

Verse 6

Matthew Henry's Concise Bible Commentary
Their use and meaning.
The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.
John Wesley's Bible Commentary
Always - Every day. Accomplishing their services - Lighting the lamps, changing the shewbread, burning incense, and sprinkling the blood of the sin offerings.
John Calvin Bible Commentary
Now, when these things were thus ordained, etc.Omitting other things, he undertakes to handle the chief point in dispute: he says that the priests who performed sacred rites were wont to enter the first tabernacle daily, but that the chief priest entered the holy of holies only yearly with the appointed sacrifice. He hence concludes, that while the tabernacle under the Law was standing, the sanctuary was closed up, and that only through that being removed could the way be open for us to the kingdom of God. We see that the very form of the ancient tabernacle reminded the Jews that they were to look for something else. Then foolishly did they act who, by retaining the shadows of the Law, willfully obstructed their own way.He mentions πρώτην σκηνὴν the first tabernacle, in ver. 2, in a different sense from what it has here, for here it means the first sanctuary, but there the whole tabernacle; for he sets it in opposition to the spiritual sanctuary of Christ, which he presently mentions. He contends that this had fallen for our great benefit, for through its fall a more familiar access to God has been obtained for us.
Bible Cross References
Numbers 18:2 Numbers 28:3 Romans 9:4 Hebrews 7:11

Verse 7

Matthew Henry's Concise Bible Commentary
Their use and meaning.
The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.
John Wesley's Bible Commentary
Errors - That is, sins of ignorance, to which only those atonements extended.
John Calvin Bible Commentary
For himself and for the errors of the people,or for his own and the ignorances of the people. As the verb |shagag|, means in Hebrew to err, to mistake, so |shgagah|, derived from it, properly denotes error, or mistake; but yet it is generally taken for any kind of sin; and doubtless we never sin except when deceived by the allurements of Satan. The Apostle does not understand by it mere ignorance, as they say, but, on the contrary, he includes also voluntary sins; but as I have already said, no sin is free from error or ignorance; for however knowingly and willfully any one may sin, yet it must be that he is blinded by his lust, so that he does not judge rightly, or rather he forgets himself and God; for men never deliberately rush headlong into ruin, but being entangled in the deceptions of Satan, they lose the power of judging rightly.
McArther Bible Commentary
This was the Day of Atonement. See notes on Heb 4:14; Heb 7:27; Lev 16:16, Heb 9:20-22, Heb 9:30. not without blood. See note on verse Heb 9:22. This is the first of many references to the blood of sacrifice. The term is especially central to Heb. 9:1-10:18 where it identifies the deaths of OT sacrifices and of Christ (cf. Heb 9:12-14). Note, however, that the shedding of blood in and of itself is an insufficient sacrifice. Christ had not only to shed His blood, but to die. Heb 10:10 indicates that He gave His body as the sacrificial offering. Without His death, His blood had no saving value. See notes on verse Heb 9:14, Heb 9:18, Heb 9:22; Heb 10:10.
Bible Cross References
Exodus 30:10 Leviticus 16:2 Leviticus 16:3 Leviticus 16:11 Leviticus 16:12 Leviticus 16:14 Leviticus 16:15 Leviticus 16:34 Numbers 15:25 Ephesians 4:18 Hebrews 5:2 Hebrews 5:3 Hebrews 6:19 Hebrews 9:3 Hebrews 9:25 Hebrews 10:3

Verse 8

Matthew Henry's Concise Bible Commentary
Their use and meaning.
The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.
John Wesley's Bible Commentary
The Holy Ghost evidently showing - By this token. That the way into the holiest - Into heaven. Was not made manifest - Not so clearly revealed. While the first tabernacle, and its service, were still subsisting - And remaining in force.
McArther Bible Commentary
The Levitical system did not provide any direct access into God's presence for His people. Rather, it kept them away. Nearness had to be provided by another way (Heb 9:12). This is the primary lesson that the Holy Spirit taught about the tabernacle. It teaches how inaccessible God is apart from the death of Jesus Christ. See Introduction: Historical and Theological Themes. See the counterpart to this lesson in Heb 10:20. Holy Spirit. See note on Heb 2:4. By the Spirit-inspired instruction given for the holiest of all, He was indicating that there was no way to God in the ceremonial system. Only Christ could open the way (cf. Joh 14:6).
Bible Cross References
Luke 1:80 John 14:6 Hebrews 3:7 Hebrews 10:20

Verse 9

Matthew Henry's Concise Bible Commentary
Their use and meaning.
The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.
EGW SDA Bible Commentary
. See EGW on 2 Corinthians 3:7-11.
John Wesley's Bible Commentary
Which - Tabernacle, with all its furniture and services. Is a figure - Or type, of good things to come Which cannot perfect the worshipper - Neither the priest nor him who brought the offering. As to his conscience - So that he should be no longer conscious of the guilt or power of sin. Observe, the temple was as yet standing.
John Calvin Bible Commentary
Which was a figure, etc.The word παραθολὴ, used here, signifies, as I think, the same thing with ἀντίτυπος, antitype; for he means that that tabernacle was a second pattern which corresponded with the first. For the portrait of a man ought to be so like the man himself, that when seen, it ought immediately to remind us of him whom it represents. He says further, that it was afigure,or likeness,for the time then present,that is, as long as the external observance was in force; and he says this in order to confine its use and duration to the time of the Law; for it means the same with what he afterwards adds, that all the ceremonies were imposed until the time of reformation; nor is it any objection that he uses the present tense in saying,gifts are offered;for as he had to do with the Jews, he speaks by way of concession, as though he were one of those who sacrificed.Giftsandsacrificesdiffer, as the first is a general term, and the other is particular.That could not make him that did the service perfect as pertaining to the conscience;that is, they did not reach the soul so as to confer true holiness. I do not reject the words,make perfect,and yet I prefer the term sanctify,as being more suitable to the context. But that readers may better understand the meaning of the Apostle, let the contrast between the flesh and the conscience be noticed; he denies that worshippers could be spiritually and inwardly cleansed by the sacrifices of the Law. It is added as a reason, that all these rites were of the flesh or carnal. What then does he allow them to be? It is commonly supposed, that they were useful only as means of training to men, conducive to virtue and decorum. But they who thus think do not sufficiently consider the promises which are added. This gloss, therefore, ought to be wholly repudiated. Absurdly and ignorantly too do they interpretthe ordinances of the flesh,as being such as cleansed or sanctified only the body; for the Apostle understands by these words that they were earthly symbols, which did not reach the soul; for though they were true testimonies of perfect holiness, yet they by no means contained it in themselves, nor could they convey it to men; for the faithful were by such helps led, as it were, by the hand to Christ, that they might obtain from him what was wanting in the symbols.Were any one to ask why the Apostle speaks with so little respect and even with contempt of Sacraments divinely instituted, and extenuates their efficacy? This he does, because he separates them from Christ; and we know that when viewed in themselves they are but beggarly elements, as Paul calls them. (Galatians 4:9.)
McArther Bible Commentary
symbolic. The Greek word is parabole, from which the English word parable is derived. The Levitical system was a parable, an object lesson, about what was to come in Christ. for the present time. For is ambiguous enough to allow for two different meanings and interpretations: (1) "during" the time of the OT, or (2) "until" and "pointing to" the current Christian era. The NKJV's translation "in which" indicates the first interpretation. The second interpretation is "according to which" (from an alternate Greek reading) referring to the "parable" rather than to the time, "It was an object lesson from the past pointing to the present time." This latter interpretation is preferable because of the explanation in verse Heb 9:10. "The present time" is "the time of reformation." gifts and sacrifices. See note on Heb 5:1. perfect … conscience. Again, this term refers to salvation. See notes on Heb 5:14; Heb 7:11; Heb 10:1 (cf. Heb 7:25). The sacrifices of the OT did not remove the offerers' guilty conscience or provide them with full forgiveness for their sins (cf. Heb 10:1-4). It was only "symbolic" of something else that would-namely Christ. The conscience is a divinely given warning device that reacts to sin and produces accusation and guilt (see notes on Rom 2:14-15) that cannot be relieved apart from the work of Christ (cf. Heb 9:14; Heb 10:22). At the time of salvation it is quieted from its convicting ravings, but it is not deactivated. Rather, it continues its work, warning the believer about sin. Believers should seek a clear conscience (see notes on 2Co 1:12).
Bible Cross References
Hebrews 5:1 Hebrews 7:19 Hebrews 8:4 Hebrews 10:1 Hebrews 11:19

Verse 10

Matthew Henry's Concise Bible Commentary
Their use and meaning.
The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.
EGW SDA Bible Commentary
. See EGW on 2 Corinthians 3:7-11.
John Wesley's Bible Commentary
They could not so perfect him, with all their train of precepts relating to meats and drinks, and carnal, gross, external ordinances; and were therefore imposed only till the time of reformation - Till Christ came.
John Calvin Bible Commentary
Until the time of reformation, etc.Here he alludes to the prophecy of Jeremiah. (Jeremiah 31:31.)The new covenant succeeded the old as a reformation. He expressly mentionsmeatsanddrinks,and other things of minor importance, because by these trifling observances a more certain opinion may be formed how far short was the Law of the perfection of the Gospel.
McArther Bible Commentary
foods and drinks. See notes on Lev 11:1-47; Deu 14:3-21 (cf. Col 2:16). washings. See note on Heb 6:2. fleshly ordinances. The Levitical ordinances regulated the visible actions without changing the inner man (cf. Heb 10:4). reformation. The Greek term means "restoring what is out of line." All things are set straight in Christ. The reformation is the new covenant and its application. See note on verse Heb 9:9.
Bible Cross References
Leviticus 11:2 Leviticus 11:25 Numbers 6:3 Numbers 19:13 Mark 7:4 Colossians 2:16 Hebrews 7:12 Hebrews 7:16 Hebrews 9:1 Hebrews 13:9

Verse 11

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
All good things past, present, and to come, were and are founded upon the priestly office of Christ, and come to us from thence. Our High Priest entered into heaven once for all, and has obtained eternal redemption. The Holy Ghost further signified and showed that the Old Testament sacrifices only freed the outward man from ceremonial uncleanness, and fitted him for some outward privileges. What gave such power to the blood of Christ? It was Christ's offering himself without any sinful stain in his nature or life. This cleanses the most guilty conscience from dead, or deadly, works to serve the living God; from sinful works, such as pollute the soul, as dead bodies did the persons of the Jews who touched them; while the grace that seals pardon, new-creates the polluted soul. Nothing more destroys the faith of the gospel, than by any means to weaken the direct power of the blood of Christ. The depth of the mystery of the sacrifice of Christ, we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it, or the wisdom, the love, the grace that is in it. But in considering the sacrifice of Christ, faith finds life, food, and refreshment.
EGW SDA Bible Commentary
. See EGW on 2 Corinthians 3:7-11.
EGW SDA Bible Commentary
(chs. 7:25; 8:6; see EGW on ch. 9:24). The Rewards of Christ's Sacrifice
—Christ's priestly intercession is now going on in the sanctuary above in our behalf. But how few have a real understanding that our great High Priest presents before the Father His own blood, claiming for the sinner who receives Him as his personal Saviour all the graces which His covenant embraces as the reward of His sacrifice. This sacrifice made Him abundantly able to save to the uttermost all that come unto God by Him, seeing He liveth to make intercession for them (Manuscript 92, 1899).
EGW SDA Bible Commentary
(John 1:29; Revelation 13:8; see EGW on Romans 8:34; Hebrews 2:14-18; 1 John 1:7, 9). Without Shedding of Blood Is No Remission
—Christ was the Lamb slain from the foundation of the world. To many it has been a mystery why so many sacrificial offerings were required in the old dispensation, why so many bleeding victims were led to the altar. But the great truth that was to be kept before men, and imprinted upon mind and heart, was this, “Without shedding of blood is no remission.” In every bleeding sacrifice was typified “the Lamb of God, which taketh away the sin of the world.”Christ Himself was the originator of the Jewish system of worship, in which, by types and symbols, were shadowed forth spiritual and heavenly things. Many forgot the true significance of these offerings; and the great truth that through Christ alone there is forgiveness of sin, was lost to them. The multiplying of sacrificial offerings, the blood of bulls and goats, could not take away sin (The Signs of the Times, January 2, 1893).The Lesson of the Animal Sacrifices—A lesson was embodied in every sacrifice, impressed in every ceremony, solemnly preached by the priest in his holy office, and inculcated by God Himself—that through the blood of Christ alone is there forgiveness of sins. How little we as a people feel the force of this great truth! How seldom, by living, acting faith, do we bring into our lives this great truth, that there is forgiveness for the least sin, forgiveness for the greatest sin (The Review and Herald, September 21, 1886)!
EGW SDA Bible Commentary
. See EGW on 1 Timothy 2:5.
John Wesley's Bible Commentary
An high priest of good things to come - Described, (Hebrews 9:15) . Entered through a greater, that is, a more noble, and perfect tabernacle - Namely, his own body. Not of this creation - Not framed by man, as that tabernacle was.
John Calvin Bible Commentary
But Christ being come, etc.He now sets before us the reality of the things under the Law, that it may turn our eyes from them to itself; for he who believes that the things then shadowed forth under the Law have been really found in Christ, will no longer cleave to the shadows, but will embrace the substance and the genuine reality.But the particulars of the comparison between Christ and the ancient high priest, ought to be carefully noticed. He had said that the high priest alone entered the sanctuary once a year with blood to expiate sins. Christ is in this life the ancient high priests for he alone possesses the dignity and the office of a high priest; but he differs from him in this respect, that he brings with him eternal blessings which secure a perpetuity to his priesthood. Secondly, there is this likeness between the ancient high priest and ours, that both entered the holy of holies through the sanctuary; but they differ in this, that Christ alone entered into heaven through the temple of his own body. That the holy of holies was once every year opened to the high priest to make the appointed expiation — this obscurely prefigured the one true sacrifice of Christ. To enter once then was common to both, but to the earthly it was every year, while it was to the heavenly forever, even to the end of the world. The offering of blood was common to both; but there was a great difference as to the blood; for Christ offered, not the blood of beasts, but his own blood. Expiation was common to both; but that according to the Law, as it was inefficacious, was repeated every year; but the expiation made by Christ is always effectual and is the cause of eternal salvation to us. Thus, there is great importance almost in every word. Some render the words, “But Christ standing by,” or asking; but the meaning of the Apostle is not thus expressed; for he intimates that when the Levitical priests had for the prefixed time performed their office, Christ came in their place, according to what we found in the seventh chapter. Of good things to come, etc.Take these for eternal things; for as μέλλων καιρὸς, time to come, is set in opposition to the present τῷ ἐνεστηκότι; so future blessings are to the present. The meaning is, that we are led by Christ’s priesthood into the celestial kingdom of God, and that we are made partakers of spiritual righteousness and of eternal life, so that it is not right to desire anything better. Christ alone, then, has that by which he can retain and satisfy us in himself.By a greater and more perfect tabernacle,etc. Though this passage is variously explained, yet I have no doubt but that he means the body of Christ; for as there was formerly an access for the Levitical high priest to the holy of holies through the sanctuary, so Christ through his own body entered into the glory of heaven; for as he had put on our flesh and in it suffered, he obtained for himself this privilege, that he should appear before God as a Mediator for us. In the first place, the word sanctuary is fitly and suitably applied to the body of Christ, for it is the temple in which the whole majesty of God dwells. He is further said to have made a way for us by his body to ascend into heaven, because in that body he consecrated himself to God, he became in it sanctified to be our true righteousness, he prepared himself in it to offer a sacrifice; in a word, he made himself in it of no reputation, and suffered the death of the cross; therefore, the Father highly exalted him and gave him a name above every name, that every knee should bow to him. (Philippians 2:8-10.) He then entered into heaven through his own body, because on this account it is that he now sits at the Father’s right hand; he for this reason intercedes for us in heaven, because he had put on our flesh, and consecrated it as a temple to God the Father, and in it sanctified himself to obtain for us an eternal righteousness, having made an expiation for our sins.It may however seem strange, that he denies the body of Christ to be of this building; for doubtless he proceeded from the seed of Abraham, and was liable to sufferings and to death. To this I reply, that he speaks not here of his material body, or of what belongs to the body as such, but of the spiritual efficacy which emanates from it to us. For as far as Christ’s flesh is quickening, and is a heavenly food to nourish souls, as far as his blood is a spiritual drink and has a cleansing power, we are not to imagine anything earthly or material as being in them. And then we must remember that this is said in allusion to the ancient tabernacle, which was made of wood, brass, skins, silver, and gold, which were all dead things; but the power of God made the flesh of Christ to be a living and spiritual temple.
McArther Bible Commentary
the good things to come. The reference appears to be to the "eternal redemption" (Heb 9:12). In Heb 10:1, the "good things" refer back to the "salvation" of verse Heb 9:28 (cf. Rom 10:15). Most Greek editions of the NT accept the reading "that have come." In the context, both readings refer to the things of the new covenant. It is just a matter of perspective: whether from the viewpoint of the Levitical system where the realities of redemption were "to come," or the viewpoint of those in the Christian era where the realities of redemption "have come" because Christ has completed His work. not of this creation. The phrase is the explanation of "not made with hands"-it is the creation of God alone. The sanctuary where Christ serves is heaven itself (cf. Heb 9:24; Heb 8:2).
Bible Cross References
Jeremiah 33:8 Mark 14:58 2 Corinthians 4:18 2 Corinthians 5:1 Hebrews 2:17 Hebrews 3:1 Hebrews 8:2 Hebrews 9:1 Hebrews 9:24 Hebrews 10:1 Hebrews 12:27 Hebrews 13:14

Verse 12

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
All good things past, present, and to come, were and are founded upon the priestly office of Christ, and come to us from thence. Our High Priest entered into heaven once for all, and has obtained eternal redemption. The Holy Ghost further signified and showed that the Old Testament sacrifices only freed the outward man from ceremonial uncleanness, and fitted him for some outward privileges. What gave such power to the blood of Christ? It was Christ's offering himself without any sinful stain in his nature or life. This cleanses the most guilty conscience from dead, or deadly, works to serve the living God; from sinful works, such as pollute the soul, as dead bodies did the persons of the Jews who touched them; while the grace that seals pardon, new-creates the polluted soul. Nothing more destroys the faith of the gospel, than by any means to weaken the direct power of the blood of Christ. The depth of the mystery of the sacrifice of Christ, we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it, or the wisdom, the love, the grace that is in it. But in considering the sacrifice of Christ, faith finds life, food, and refreshment.
EGW SDA Bible Commentary
. See EGW on 2 Corinthians 3:7-11.
EGW SDA Bible Commentary
(chs. 7:25; 8:6; see EGW on ch. 9:24). The Rewards of Christ's Sacrifice
—Christ's priestly intercession is now going on in the sanctuary above in our behalf. But how few have a real understanding that our great High Priest presents before the Father His own blood, claiming for the sinner who receives Him as his personal Saviour all the graces which His covenant embraces as the reward of His sacrifice. This sacrifice made Him abundantly able to save to the uttermost all that come unto God by Him, seeing He liveth to make intercession for them (Manuscript 92, 1899).
EGW SDA Bible Commentary
(John 1:29; Revelation 13:8; see EGW on Romans 8:34; Hebrews 2:14-18; 1 John 1:7, 9). Without Shedding of Blood Is No Remission
—Christ was the Lamb slain from the foundation of the world. To many it has been a mystery why so many sacrificial offerings were required in the old dispensation, why so many bleeding victims were led to the altar. But the great truth that was to be kept before men, and imprinted upon mind and heart, was this, “Without shedding of blood is no remission.” In every bleeding sacrifice was typified “the Lamb of God, which taketh away the sin of the world.”Christ Himself was the originator of the Jewish system of worship, in which, by types and symbols, were shadowed forth spiritual and heavenly things. Many forgot the true significance of these offerings; and the great truth that through Christ alone there is forgiveness of sin, was lost to them. The multiplying of sacrificial offerings, the blood of bulls and goats, could not take away sin (The Signs of the Times, January 2, 1893).The Lesson of the Animal Sacrifices—A lesson was embodied in every sacrifice, impressed in every ceremony, solemnly preached by the priest in his holy office, and inculcated by God Himself—that through the blood of Christ alone is there forgiveness of sins. How little we as a people feel the force of this great truth! How seldom, by living, acting faith, do we bring into our lives this great truth, that there is forgiveness for the least sin, forgiveness for the greatest sin (The Review and Herald, September 21, 1886)!
EGW SDA Bible Commentary
. See EGW on 1 Timothy 2:5.
John Wesley's Bible Commentary
The holy place - Heaven. For us - All that believe.
John Calvin Bible Commentary
Neither by the blood of goats, etc.All these things tend to show that the things of Christ so far excel the shadows of the Law, that they justly reduce them all to nothing. For what is the value of Christ’s blood, if it be deemed no better than the blood of beasts? What sort of expiation was made by his death, if the purgations according to the Law be still retained? As soon then as Christ came forth with the efficacious influence of his death, all the typical observances must necessarily have ceased.
McArther Bible Commentary
goats and calves. Only one of each was sacrificed on the Day of Atonement (cf. Lev 16:5-10). The plural here represents the numbers sacrificed as the Day of Atonement was observed year after year. with His own blood. A better translation would be "through His own blood." The same phrase is used in Heb 13:12. Nothing is said which would indicate that Christ carried His actual physical blood with Him into the heavenly sanctuary. The sacrificer was also the sacrifice. once for all. See note on Heb 7:27. eternal redemption. This word for redemption is found only here and in Luk 1:68; Luk 2:38. Its original use was for the release of slaves by payment of a ransom.
Bible Cross References
Leviticus 4:3 Leviticus 16:6 Leviticus 16:15 Luke 1:68 Hebrews 5:9 Hebrews 7:27 Hebrews 9:14 Hebrews 9:15 Hebrews 9:19 Hebrews 9:24 Hebrews 9:26 Hebrews 10:4 Hebrews 13:12 1 Peter 1:18

Verse 13

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
All good things past, present, and to come, were and are founded upon the priestly office of Christ, and come to us from thence. Our High Priest entered into heaven once for all, and has obtained eternal redemption. The Holy Ghost further signified and showed that the Old Testament sacrifices only freed the outward man from ceremonial uncleanness, and fitted him for some outward privileges. What gave such power to the blood of Christ? It was Christ's offering himself without any sinful stain in his nature or life. This cleanses the most guilty conscience from dead, or deadly, works to serve the living God; from sinful works, such as pollute the soul, as dead bodies did the persons of the Jews who touched them; while the grace that seals pardon, new-creates the polluted soul. Nothing more destroys the faith of the gospel, than by any means to weaken the direct power of the blood of Christ. The depth of the mystery of the sacrifice of Christ, we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it, or the wisdom, the love, the grace that is in it. But in considering the sacrifice of Christ, faith finds life, food, and refreshment.
EGW SDA Bible Commentary
(John 1:29; Revelation 13:8; see EGW on Romans 8:34; Hebrews 2:14-18; 1 John 1:7, 9). Without Shedding of Blood Is No Remission
—Christ was the Lamb slain from the foundation of the world. To many it has been a mystery why so many sacrificial offerings were required in the old dispensation, why so many bleeding victims were led to the altar. But the great truth that was to be kept before men, and imprinted upon mind and heart, was this, “Without shedding of blood is no remission.” In every bleeding sacrifice was typified “the Lamb of God, which taketh away the sin of the world.”Christ Himself was the originator of the Jewish system of worship, in which, by types and symbols, were shadowed forth spiritual and heavenly things. Many forgot the true significance of these offerings; and the great truth that through Christ alone there is forgiveness of sin, was lost to them. The multiplying of sacrificial offerings, the blood of bulls and goats, could not take away sin (The Signs of the Times, January 2, 1893).The Lesson of the Animal Sacrifices—A lesson was embodied in every sacrifice, impressed in every ceremony, solemnly preached by the priest in his holy office, and inculcated by God Himself—that through the blood of Christ alone is there forgiveness of sins. How little we as a people feel the force of this great truth! How seldom, by living, acting faith, do we bring into our lives this great truth, that there is forgiveness for the least sin, forgiveness for the greatest sin (The Review and Herald, September 21, 1886)!
EGW SDA Bible Commentary
. See EGW on 1 Timothy 2:5.
EGW SDA Bible Commentary
. See EGW on Revelation 8:3, 4.
John Wesley's Bible Commentary
If the ashes of an heifer - Consumed by fire as a sin - offering, being sprinkled on them who were legally unclean. Purified the flesh - Removed that legal uncleanness, and re - admitted them to the temple and the congregation. (Numbers 19:17-19) .
John Calvin Bible Commentary
For if the blood of bulls, etc.This passage has given to many all occasion to go astray, because they did not consider that sacraments are spoken of, which had a spiritual import. The cleansing of the flesh they leave explained of what avails among men, as the heathens had their expiations to blot out the infamy of crimes. But this explanation is indeed very heathenish; for wrong is done to God’s promises, if we restrict the effect to civil matters only. Often does this declaration occur in the writings of Moses, that iniquity was expiated when a sacrifice was duly offered. This is no doubt the spiritual teaching of faith. Besides, all the sacrifices were destined for this end, that they might lead men to Christ; as the eternal salvation of the soul is through Christ, so these were true witnesses of this salvation.What then does the Apostle mean when he speaks of the purgations of the flesh? He means what is symbolical or sacramental, as follows, — If the blood of beasts was a true symbol of purgation, so that it cleansed in a sacramental manner, how much more shall Christ who is himself the truth, not only bear witness to a purgation by an external rite, but also really perform this for consciences? The argument then is from the signs to the thing signified; for the effect by a long time preceded the reality of the signs.
McArther Bible Commentary
Christ's death was necessary for the fulfillment of the older covenant and the establishment of the new.
Bible Cross References
Leviticus 16:15 Numbers 19:9 Numbers 19:17 Ezekiel 36:25 Hebrews 9:19 Hebrews 10:4 Hebrews 10:29

Verse 14

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
All good things past, present, and to come, were and are founded upon the priestly office of Christ, and come to us from thence. Our High Priest entered into heaven once for all, and has obtained eternal redemption. The Holy Ghost further signified and showed that the Old Testament sacrifices only freed the outward man from ceremonial uncleanness, and fitted him for some outward privileges. What gave such power to the blood of Christ? It was Christ's offering himself without any sinful stain in his nature or life. This cleanses the most guilty conscience from dead, or deadly, works to serve the living God; from sinful works, such as pollute the soul, as dead bodies did the persons of the Jews who touched them; while the grace that seals pardon, new-creates the polluted soul. Nothing more destroys the faith of the gospel, than by any means to weaken the direct power of the blood of Christ. The depth of the mystery of the sacrifice of Christ, we cannot dive into, the height we cannot comprehend. We cannot search out the greatness of it, or the wisdom, the love, the grace that is in it. But in considering the sacrifice of Christ, faith finds life, food, and refreshment.
EGW SDA Bible Commentary
(John 1:29; Revelation 13:8; see EGW on Romans 8:34; Hebrews 2:14-18; 1 John 1:7, 9). Without Shedding of Blood Is No Remission
—Christ was the Lamb slain from the foundation of the world. To many it has been a mystery why so many sacrificial offerings were required in the old dispensation, why so many bleeding victims were led to the altar. But the great truth that was to be kept before men, and imprinted upon mind and heart, was this, “Without shedding of blood is no remission.” In every bleeding sacrifice was typified “the Lamb of God, which taketh away the sin of the world.”Christ Himself was the originator of the Jewish system of worship, in which, by types and symbols, were shadowed forth spiritual and heavenly things. Many forgot the true significance of these offerings; and the great truth that through Christ alone there is forgiveness of sin, was lost to them. The multiplying of sacrificial offerings, the blood of bulls and goats, could not take away sin (The Signs of the Times, January 2, 1893).The Lesson of the Animal Sacrifices—A lesson was embodied in every sacrifice, impressed in every ceremony, solemnly preached by the priest in his holy office, and inculcated by God Himself—that through the blood of Christ alone is there forgiveness of sins. How little we as a people feel the force of this great truth! How seldom, by living, acting faith, do we bring into our lives this great truth, that there is forgiveness for the least sin, forgiveness for the greatest sin (The Review and Herald, September 21, 1886)!
EGW SDA Bible Commentary
. See EGW on 1 Timothy 2:5.
EGW SDA Bible Commentary
. See EGW on Revelation 8:3, 4.
EGW SDA Bible Commentary
(chs. 7:26; 13:20; see EGW on Acts 15:11; Ephesians 2:18). Everlasting Covenant Sealed Forever
—Christ was without sin, else His life in human flesh and His death on the cross would have been of no more value in procuring grace for the sinner than the death of any other man. While He took upon Him humanity, it was a life taken into union with Deity. He could lay down His life as priest and also victim. He possessed in Himself power to lay it down and take it up again. He offered Himself without spot to God.The atonement of Christ sealed forever the everlasting covenant of grace. It was the fulfilling of every condition upon which God suspended the free communication of grace to the human family. Every barrier was then broken down which intercepted the freest exercise of grace, mercy, peace, and love to the most guilty of Adam's race (Manuscript 92, 1899).(John 14:30.) Offerer and Offering, Priest and Victim—The infinite sufficiency of Christ is demonstrated by His bearing the sins of the whole world. He occupies the double position of offerer and of offering, of priest and of victim. He was holy, harmless, undefiled, and separate from sinners. “The prince of this world cometh,” He declares, “and hath nothing in me.” He was a Lamb without blemish and without spot (Letter 192, 1906).
John Wesley's Bible Commentary
How much more shall the blood of Christ. - The merit of all his sufferings. Who through the eternal Spirit - The work of redemption being the work of the whole Trinity. Neither is the Second Person alone concerned even in the amazing condescension that was needful to complete it. The Father delivers up the kingdom to the Son; and the Holy Ghost becomes the gift of the Messiah, being, as it were, sent according to his good pleasure. Offered himself - Infinitely more precious than any created victim, and that without spot to God. Purge our conscience - Our inmost soul. From dead works - From all the inward and outward works of the devil, which spring from spiritual death in the soul, and lead to death everlasting. To serve the living God - In the life of faith, in perfect love and spotless holiness.
John Calvin Bible Commentary
Who through the eternal Spirit, etc.He now clearly shows how Christ’s death is to be estimated, not by the external act, but by the power of the Spirit. For Christ suffered as man; but that death becomes saving to us through the efficacious power of the Spirit; for a sacrifice, which was to be an eternal expiation, was a work more than human. And he calls the Spiriteternalfor this reason, that we may know that the reconciliation, of which he is the worker or effecter, is eternal.By saying,without spot,or unblamable, though he alludes to the victims under the Law, which were not to have a blemish or defect, he yet means, that Christ alone was the lawful victim and capable of appeasing God; for there was always in others something that might be justly deemed wanting; and hence he said before that the covenant of the Law was not ἀμεμπτον, blameless.From dead works, etc.Understand by these either such works as produce death, or such as are the fruits or effects of death; for as the life of the soul is our union with God, so they who are alienated from him through sin may be justly deemed to be dead.To serve the living God.This, we must observe, is the end of our purgation; for we are not washed by Christ, that we may plunge ourselves again into new filth, but that our purity may serve to glorify God. Besides, he teaches us, that nothing can proceed from us that can be pleasing to God until we are purified by the blood of Christ; for as we are all enemies to God before our reconciliation, so he regards as abominable all our works; hence the beginning of acceptable service is reconciliation. And then, as no work is so pure and so free from stains, that it can of itself please God, it is necessary that the purgation through the blood of Christ should intervene, which alone can efface all stains. And there is a striking contrast between the living God and dead works.
McArther Bible Commentary
how much more. Superior to the cleansing capability of the ashes of an animal is the cleansing power of the sacrifice of Christ. the blood of Christ. This is an expression that refers not simply to the fluid, but the whole atoning sacrificial work of Christ in His death. Blood is used as a substitute word for death (cf. Mat 23:30, Mat 23:35; Mat 27:6, Mat 27:8, Mat 27:24-25; Joh 6:54-56; Act 18:6; Act 20:26). See notes on Mat 26:28; Rom 3:25; Rom 5:9; Col 1:14. the eternal Spirit. See note on Heb 2:4 (cf. Isa 42:1; Isa 61:1; Luk 4:1, Luk 4:14). Some interpreters argue that the lack of the definite article in the Greek makes this a reference to Christ's own "eternal spirit" (in the sense of an endless life, cf. Heb 7:16). However, the references to the Holy Spirit in Heb 2:4 and Heb 6:4 are also without the definite article. The use of eternal as a qualifier serves to relate the Spirit to the "eternal redemption" (Heb 9:12) and the "eternal inheritance" (Heb 9:15) which Christ accomplished by His sacrificial death. offered Himself. See notes on verse Heb 9:7; Joh 10:17-18. The animals in the Levitical system were brought involuntarily and without understanding to their deaths. Christ came of His own volition with a full understanding of the necessity and consequences of His sacrifice. His sacrifice was not just His blood; it was His entire human nature (cf. Heb 10:10). without spot. In the LXX, the term is used for describing acceptable sacrifices, including the red heifer (Num 19:3; cf. Exo 29:1; Lev 1:3). A similar reference is found in 1Pe 1:19. conscience. See note on verse Heb 9:9. dead works. See note on Heb 6:1. The works are dead because the unregenerate are "dead in trespasses and sins" (Eph 2:1), their works are worthless and unproductive (Gal 2:16; Gal 5:19-21), and they end in death (Rom 6:23). to serve the living God. Salvation is not an end in itself. The believer has been freed from sin to serve God, saved to serve (cf. Rom 6:16-18; 1Th 1:9). The contrast between dead works and the living God (cf. Heb 3:12; Heb 10:31; Heb 12:22) is basic. Cf. Jas 2:14-26.
Bible Cross References
Exodus 12:5 Leviticus 22:20 Psalm 51:2 Ezekiel 45:18 Matthew 16:16 Acts 15:9 1 Corinthians 15:45 Ephesians 5:2 Hebrews 1:3 Hebrews 3:12 Hebrews 6:1 Hebrews 7:16 Hebrews 7:27 Hebrews 9:12 Hebrews 9:26 Hebrews 10:2 Hebrews 10:10 Hebrews 10:12 Hebrews 10:22 Hebrews 13:12

Verse 15

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.
John Wesley's Bible Commentary
And for this end he is the Mediator of a new covenant, that they who are called - To the engagements and benefits thereof. Might receive the eternal inheritance promised to Abraham: not by means of legal sacrifices, but of his meritorious death. For the redemption of the transgressions that were under the first covenant - That is, for the redemption of transgressors from the guilt and punishment of those sins which were committed in the time of the old covenant. The article of his death properly divides the old covenant from the new.
John Calvin Bible Commentary
And for this cause he is Mediator of the New Testament, etc.He concludes that there is no more need of another priest, for Christ fulfills the office under the New Testament; for he claims not for Christ the honor of a Mediator, so that others may at the same time remain as such with him; but he maintains that all others were repudiated when Christ undertook the office. But that he might more fully confirm this fact, he mentions how he commenced to discharge his office of a Mediator; even through death intervening. Since this is found alone in Christ, being wanting in all others, it follows that he alone can be justly deemed a Mediator.He further records the virtue and efficacy of his death by saying that he paid the price for sins under the first covenantor testament, which could not be blotted out by the blood of beasts; by which words he was seeking draw away the Jews from the Law to Christ. For, if the Law was so weak that all the remedies it applied for expiating sins did by no means accomplish what they represented, who could rest in it as in a safe harbor? This one thing, then, ought to have been enough to stimulate them to seek for something better than the law; for they could not but be in perpetual anxiety. On the other hand, when we come to Christ, as we obtain in him a full redemption, there is nothing which can any more distress us. Then, in these words he shows that the Law is weak, that the Jews might no longer recumb on it; and he teaches them to rely on Christ, for in him is found whatever can be desired for pacifying consciences.Now, if any one asks, whether sins under the Law where remitted to the fathers, we must bear in mind the solution already stated, — that they were remitted, but remitted through Christ. Then notwithstanding their external expiations, they were always held guilty. For this reason Paul says, that the Law was a handwriting against us. (Colossians 2:14.) For when the sinner came forward and openly confessed that he was guilty before God, and acknowledged by sacrificing an innocent animal that he was worthy of eternal death, what did he obtain by his victim, except that he sealed his own death as it were by this handwriting? In short, even then they only reposed in the remission of sins, when they looked to Christ. But if only a regard to Christ took away sins, they could never have been freed from them, had they continued to rest in the Law. David indeed declares, that blessed is the man to whom sins are not imputed, (Psalm 32:2;) but that he might be a partaker of this blessedness, it was necessary for him to leave the Law, and to have his eyes fixed on Christ; for if he rested in the Law, he could never have been freed from guilt.They who are called, etc.The object of the divine covenant is, that having been adopted as children, we may at length be made heirs of eternal life. The Apostle teaches us that we obtain this by Christ. It is hence evident, that in him is the fulfillment of the covenant. But thepromise of the inheritanceis to be taken for the promised inheritance, as though he had said, “The promise of eternal life is not otherwise made to us to be enjoined, than through the death of Christ.” Life, indeed, was formerly promised to the fathers, and the same has been the inheritance of God’s children from the beginning, but we do not otherwise enter into the possession of it, than through the blood of Christ previously shed.But he speaks of the called,that he might the more influence the Jews who were made partakers of this calling; for it is a singular favor, when we have the gift of the knowledge of Christ bestowed on us. We ought then to take the more heed, lest we neglect so valuable a treasure, and our thoughts should wander elsewhere. Some regard thecalledto be the elect, but incorrectly in my judgment; for the Apostle teaches here the same thing as we find inRomans 3:25, that righteousness and salvation have been procured by the blood of Christ, but that we become partakers of them by faith.
McArther Bible Commentary
Mediator. See note on Heb 8:6. death. In the making of some biblical covenants, sacrifices were involved. When God made the covenant with Abraham, five different animals were sacrificed in the ceremony (Gen 15:9-10). The Mosaic covenant was affirmed by animal sacrifices (Exo 24:5-8). redemption. The compound term used here is found more frequently than the term used in verse Heb 9:12 (cf. Heb 11:35; Luk 21:28; Rom 3:24). Jesus' death retroactively redeemed all those who had believed in God under the old covenant (cf. Rom 3:24-26). This is in keeping with the symbolism of the Day of Atonement. Annually, the high priest would atone for or cover the sins that the people had committed in the preceding year (Lev 16:16, Lev 16:21, Lev 16:30). first covenant. See note on Gen 9:16. The actual first covenant historically was made with Noah (Gen 6:18; Gen 9:9). Next came the covenant made with Abraham (Gen 15:18). By context, however, the older covenant under discussion in this epistle is that which is called the Mosaic covenant or the covenant of law (Exo. 19:1-20:21). First in this verse, therefore, means the former, older covenant with which the Levitical system is connected. those who are called. Lit. "the ones having been called," looking back to those under the old covenant who were called to salvation by God on the basis of the sacrifice of Jesus Christ which was to come long after most of them had died. The reference, as always in the NT epistles, is to the effectual calling related to salvation (cf. Heb 3:1), which in this context refers to OT believers. promise of the eternal inheritance. That is, salvation in its fullness (see notes on Heb 3:11; Heb 4:1, Heb 4:9; Heb 6:12; 1Pe 1:3-5). Key Word Redemption: Heb 9:15-lit. "redemption." When used by the New Testament writers, this word, and its related term, lutrosis, signify redemption. Redemption reflects the act of freeing, releasing, or buying back by paying a ransom price. The ransom price for humanity's sin is death. Yet, Christ paid this ransom price through His own sacrifice (1Pe 1:18-19) and thus freed us from the bondage of sin, to be brought back into the family of God (Gal 3:13, Gal 4:5).
Bible Cross References
Matthew 22:3 Luke 22:20 Acts 20:32 Romans 3:24 Romans 8:28 Romans 8:30 Galatians 3:20 1 Timothy 2:5 Hebrews 3:1 Hebrews 6:15 Hebrews 8:6 Hebrews 8:8 Hebrews 8:13 Hebrews 9:12 Hebrews 9:16 Hebrews 10:34 Hebrews 10:36 Hebrews 11:39 Hebrews 12:24

Verse 16

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.
John Wesley's Bible Commentary
I say by means of death; for where such a covenant is, there must be the death of him by whom it is confirmed - Seeing it is by his death that the benefits of it are purchased. It seems beneath the dignity of the apostle to play upon the ambiguity of the Greek word, as the common translation supposes him to do.
John Calvin Bible Commentary
For where a testament is, etc.Even this one passage is a sufficient proof, that this Epistle was not written in Hebrew; forבריתmeans in Hebrew a covenant, but not a testament; but in Greek, διαθήκη, includes both ideas; and the Apostle, alluding to its secondary meaning, holds that the promises should not have been otherwise ratified and valid, had they not been sealed by the death of Christ. And this he proves by referring to what is usually the case as to wills or testaments, the effect of which is suspended until the death of those whose wills they are.The Apostle may yet seem to rest on too weak an argument, so that what he says may be easily disproved. For it may be said, that God made no testament or will under the Law; but it was a covenant that he made with the ancient people. Thus, neither from the fact nor from the name, can it be concluded that Christ’s death was necessary. For if he infers from the fact, that Christ ought to have died, because a testament is not ratified except by the death of the testator, the answer may be this, that |berit|, the word ever used by Moses, is a covenant made between those who are alive, and we cannot think otherwise of the fact itself. Now, as to the word used, he simply alluded, as I have already said, to the two meanings it has in Greek; he therefore dwells chiefly on the thing in itself. Nor is it any objection to say, that it was a covenant that God made with his people; for that very covenant bore some likeness to a testament, for it was ratified by blood. We must ever hold this truth, that no symbols have ever been adopted by God unnecessarily or unsuitably. And God in establishing the covenant of the law made use of blood. Then it was not such a contract, as they say, between the living, as did not require death. Besides, what rightly belongs to a testament is, that it begins to take effect after death. If we consider that the Apostle reasons from the thing itself, and not from the word, and if we bear in mind that he avowedly takes as granted what I have already stated, that nothing has been instituted in vain by God, there will be no great difficulty. If anyone objects and says, that the heathens ratified covenants according to the other meaning by sacrifices; this indeed I admit to be true; but God did not borrow the rite of sacrificing from the practice of the heathens; on the contrary, all the heathen sacrifices were corruptions, which had derived their origin from the institutions of God. We must then return to the same point, that the covenant of God which was made with blood, may be fitly compared to a testament, as it is of the same kind and character.
McArther Bible Commentary
A last will and testament illustrates the necessity of Christ's death. Testament is the same Greek word translated "covenant," but the term takes on the more specialized meaning in this context. The benefits and provisions of a will are only promises until the one who wrote the will dies. Death activates the promises into realities.
Bible Cross References
Hebrews 9:15 Hebrews 9:17

Verse 17

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.
John Wesley's Bible Commentary
After he is dead - Neither this, nor after men are dead is a literal translation of the words. It is a very perplexed passage.
Bible Cross References
Hebrews 9:16 Hebrews 9:18

Verse 18

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.
John Wesley's Bible Commentary
Whence neither was the first - The Jewish covenant, originally transacted without the blood of an appointed sacrifice.
John Calvin Bible Commentary
Whereupon neither the first, etc.It hence appears that the fact is what is mainly urged, and that it is not a question about the word, though the Apostle turned to his own purpose a word presented to his attention in that language in which he wrote, as though one, while speaking of God’s covenant, which is often called in Greek μαρτυρία, a testimony, were to recommend it among other things under that title. And doubtless that is a testimony, μαρτυρία, to which angels from heaven has borne witness, and of which there have been so many illustrious witnesses on earth, even all the holy Prophets, Apostles, and a vast number of martyrs, and of which at last the Son of God himself became a surety. No one in such a discourse would deem any such thing as unreasonable. And yet the Hebrew word,תעודהwill admit of no such meaning as a covenant; but as nothing is advanced but what is consistent with the thing itself, no scrupulous regard is to be paid to the meaning of a word.The Apostle then says, that the old testament or covenant was dedicated with blood.He hence concludes, that men were even then reminded, that it could not be valid and efficacious except death intervened. For though the blood of beasts was then shed, yet, he denies that it availed to confine an everlasting covenant. That this may appear more clearly, we must notice the custom of sprinkling which he quotes from Moses. He first teaches us that the covenant was dedicated or consecrated, not that it had in itself anything profane; but as there is nothing so holy that men by their uncleanness will not defile, except God prevents it by making a renewal of all things, therefore the dedication was made on account of men, who alone wanted it.He afterwards adds, that the tabernacle and all the vessels,and also the verybookof the law, weresprinkled;by which rite the people were then taught, that God could not be sought or looked to for salvation, nor rightly worshipped, except faith in every case looked to an intervening blood. For the majesty of God is justly to be dreaded by us, and the way to his presence is nothing to us but a dangerous labyrinth, until we know that he is pacified towards us through the blood of Christ, and that this blood affords to us a free access. All kinds of worship are then faulty and impure until Christ cleanses them by the sprinkling of his blood.For the tabernacle was a sort of visible image of God; and as the vesselsfor ministering were destined for his service, so they were symbols of true worship. But since none of these were for salvation to the people, we hence reasonably conclude, that where Christ does not appear with his blood, we have nothing to do with God. So doctrine itself, however unchangeable may be the will of God, cannot be efficacious for our benefit, unless it be dedicated by blood, as is plainly set forth in this verse.I know that others give a different interpretation; for they consider the tabernacle to be the body of the Church, and vessels the faithful, whose ministry God employs; but what I have stated is much more appropriate. For whenever God was to be called upon, they turned themselves to the sanctuary; and it was a common way of speaking to say that they stood before the Lord when they appeared in the temple.
McArther Bible Commentary
blood. Death in verses Heb 9:15, 16 is replaced by blood (see notes on Heb 9:7, Heb 9:14). The term is used to emphasize the violent aspect of His sacrificial death.
Bible Cross References
Exodus 24:6 Leviticus 8:24 Hebrews 9:17 Hebrews 9:19

Verse 19

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.
John Wesley's Bible Commentary
He took the blood of calves - Or heifers. And of goats, with water, and scarlet wool, and hyssop - All these circumstances are not particularly mentioned in that chapter of Exodus, but are supposed to be already known from other passages of Moses. And the book itself - Which contained all he had said. And sprinkled all the people - Who were near him. The blood was mixed with water to prevent its growing too stiff for sprinkling; perhaps also to typify that blood and water, (John 19:34) . (Exodus 24:7-8)
McArther Bible Commentary
water, scarlet wool, and hyssop. These items were used at the Passover in Egypt (Exo 12:22) for sprinkling of blood, and in the ritual cleansing for lepers (Lev 14:4), and in the red heifer ceremony (Num 19:6). More of those are in view here. These elements were a part of the sprinkling of blood in the covenant ceremony described in Exo 24:1-8, though not mentioned there. The added details came either by direct revelation to the writer or had been preserved in other records or traditions known to the writer and his readers. the book … the people. See note on Exo 24:8. The consecration of Aaron and his sons to the priesthood is the only other occasion in the OT when any persons were sprinkled with blood (Exo 29:21; Lev 8:30; cf. 1Pe 1:2). The detail about the book also being sprinkled with the blood is not recorded in the Exodus account.
Bible Cross References
Exodus 24:6 Exodus 24:7 Exodus 24:8 Leviticus 14:4 Leviticus 14:7 Numbers 19:6 Numbers 19:18 Psalm 51:7 Ezekiel 36:25 Hebrews 1:1 Hebrews 9:12 Hebrews 9:13 Hebrews 9:18 Hebrews 10:22 Hebrews 12:24

Verse 20

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.
John Wesley's Bible Commentary
Saying, This is the blood of the covenant which God hath enjoined me to deliver unto you - By this it is established. (Exodus 24:8) .
John Calvin Bible Commentary
Saying, This is the blood of the testament,etc.If that was the blood of the testament, then neither the testament was without blood ratified, nor the blood without the testament available for expiation. It is hence necessary that both should be united; and we see that before the explanation of the Law, no symbol was added, for what would a sacrament be except the word preceded it? Hence a symbol is a kind of appendage to the word. And mark, this word was not whispered like a magic incantation, but pronounced with a clear voice, as it was destined for the people, according to what the words of the covenant express,which God hath enjoined unto you.Perverted, then, are the sacraments, and it is a wicked corruption when there is no explanation of the commandment given, which is as it were the very soul of the sacrament. Hence the Papists, who take away the true understanding of things from signs, retain only dead elements.This passage reminds us that the promises of God are then only profitable to us when they are confirmed by the blood of Christ. For what Paul testifies in 2 Corinthians 1:20, that all God’s promises are yea and amen in Christ — this happens when his blood like a seal is engraven on our hearts, or when we not only hear God speaking, but also see Christ offering himself as a pledge for those things which are spoken. If this thought only came to our minds, that what we read is not written so much with ink as with the blood of Christ, that when the Gospel is preached, his sacred blood distills together with the voice, there would be far greater attention as well as reverence on our part. A symbol of this was the sprinkling mentioned by Moses!At the same time there is more stated here than what is expressed by Moses; for he does not mention that the book and the people were sprinkled, nor does he name the goats, nor thescarlet wool,nor thehyssop.As to the book, that it was sprinkled cannot be clearly shown, yet the probability is that it was, for Moses is said to have produced it after he had sacrificed; and he did this when he bound the people to God by a solemn compact. With regard to the rest, the Apostle seems to have blended together various kinds of expiations, the reason for which was the same. Nor indeed was there anything unsuitable in this, since he was speaking of the general subject Or purgation under the Old Testament, which was done by means of blood. Now as to the sprinkling made by hyssop and scarlet wool, it is evident that it represented the mystical sprinkling made by the Spirit. We know that the hyssop possesses a singular power to cleanse and to purify; so Christ employs his Spirit to sprinkle us in order to wash us by his own blood when he leads us to true repentance, when he purifies us from the depraved lusts of our flesh, when he imbues us with the precious gift of his own righteousness. For it was not in vain that God had instituted this rite. David also alluded to this when he said,“Thou wilt sprinkle me, O Lord, with hyssop, and I shall be cleansed.” (Psalm 51:7.)These remarks will be sufficient for those who wish to be sober­minded in their speculations.
McArther Bible Commentary
This is the blood. Cf. Exo 24:8 with Mat 26:28. The same formula was utilized in the inaugural ceremonies for the Mosaic covenant and for the new covenant.
Bible Cross References
Exodus 24:8 Matthew 26:28

Verse 21

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.
John Wesley's Bible Commentary
And in like manner he ordered the tabernacle - When it was made, and all its vessels, to be sprinkled with blood once a year.
McArther Bible Commentary
likewise. The dedication of the tabernacle and its vessels was accompanied by a blood-sprinkling ritual similar to that observed at the inauguration of the Mosaic covenant (cf. Exo 29:10-15, Exo 29:21, Exo 29:36-37).
Bible Cross References
Exodus 24:6 Exodus 40:9 Leviticus 8:15 Leviticus 8:19 Leviticus 16:14 Ezekiel 43:18

Verse 22

Matthew Henry's Concise Bible Commentary
These fulfilled in Christ.
The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.
EGW SDA Bible Commentary
(John 1:29; Revelation 13:8; see EGW on Romans 8:34; Hebrews 2:14-18; 1 John 1:7, 9). Without Shedding of Blood Is No Remission
—Christ was the Lamb slain from the foundation of the world. To many it has been a mystery why so many sacrificial offerings were required in the old dispensation, why so many bleeding victims were led to the altar. But the great truth that was to be kept before men, and imprinted upon mind and heart, was this, “Without shedding of blood is no remission.” In every bleeding sacrifice was typified “the Lamb of God, which taketh away the sin of the world.”Christ Himself was the originator of the Jewish system of worship, in which, by types and symbols, were shadowed forth spiritual and heavenly things. Many forgot the true significance of these offerings; and the great truth that through Christ alone there is forgiveness of sin, was lost to them. The multiplying of sacrificial offerings, the blood of bulls and goats, could not take away sin (The Signs of the Times, January 2, 1893).The Lesson of the Animal Sacrifices—A lesson was embodied in every sacrifice, impressed in every ceremony, solemnly preached by the priest in his holy office, and inculcated by God Himself—that through the blood of Christ alone is there forgiveness of sins. How little we as a people feel the force of this great truth! How seldom, by living, acting faith, do we bring into our lives this great truth, that there is forgiveness for the least sin, forgiveness for the greatest sin (The Review and Herald, September 21, 1886)!
EGW SDA Bible Commentary
. See EGW on Leviticus 17:11; 1 Timothy 2:5; Revelation 12:10.
John Wesley's Bible Commentary
And almost all things - For some were purified by water or fire. Are according to the law purified with blood - Offered or sprinkled. And according to the law, there is no forgiveness of sins without shedding of blood - All this pointed to the blood of Christ effectually cleansing from all sin, and intimated, there can be no purification from it by any other means.
John Calvin Bible Commentary
And almost all things, etc.By sayingalmosthe seems to imply that some things were otherwise purified. And doubtless they often washed themselves and other unclean things with water. But even water itself derived its power to cleanse from the sacrifices; so that the Apostle at length truly declares that without blood there was no remission.Then uncleanness was imputed until it was expiated by a sacrifice. And as without Christ there is no purity nor salvation, so nothing without blood can be either pure or saving; for Christ is never to be separated from the sacrifice of his death. But the Apostle meant only to say that this symbol was almost always made use of. But if at any time the purgation was not so made, it was nevertheless through blood, since all the rites derived their efficacy in a manner from the general expiation. For the people were not each of them sprinkled, (for how could so small a portion of blood be sufficient for so large a multitude?) yet the purgation extended to all. Hence the particlealmostsignifies the same as though he had said, that the use of this rite was so common that they seldom omitted it in purgations. For what Chrysostom says, that unfitness is thus denoted, because these were only figures under the Law, is inconsistent with the Apostle’s design.No remission, etc.Thus men are prevented from appearing before God; for as he is justly displeased with them all, there is no ground for them to promise themselves any favor until he is pacified. But there is but one way of pacification, and that is by an expiation made by blood: hence no pardon of sins can be hoped for unless we bring blood, and this is done when we flee by faith to the death of Christ.
McArther Bible Commentary
almost all. There were a few exceptions. Water, incense, and fire were also used to purify (cf. Exo 19:10; Lev 15:5; Num 16:46-47; Num 31:21-24). Those who were too poor to bring even a small animal for sacrifice were allowed to bring fine flour instead (Lev 5:11). blood … remission. "It is the blood that makes atonement for the soul" (Lev 17:11). The phraseology is reminiscent of Christ's own words (Mat 26:28). "Shedding of blood" refers to death (see notes on Heb 9:7, Heb 9:14, Heb 9:18). Remission (meaning forgiveness) is the emphatic last word in this section (Heb 9:18-22) of the Greek NT, and it forms the transition to the next section (Heb 9:23-28).
Bible Cross References
Leviticus 5:11 Leviticus 17:11 Ezekiel 43:18

Verse 23

Matthew Henry's Concise Bible Commentary
The necessity, superior dignity, and power of his priesthood and sacrifice.
It is evident that the sacrifices of Christ are infinitely better than those of the law, which could neither procure pardon for sin, nor impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroyed the works of the devil, that believers may be made righteous, holy, and happy. As no wisdom, learning, virtue, wealth, or power, can keep one of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises or neglects this great salvation. The believer knows that his Redeemer liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.
John Wesley's Bible Commentary
Therefore - That is, it plainly appears from what has been said. It was necessary - According to the appointment of God. That the tabernacle and all its utensils, which were patterns, shadowy representations, of things in heaven, should be purified by these - Sacrifices and sprinklings. But the heavenly things themselves - Our heaven - born spirits: what more this may mean we know not yet. By better sacrifices than these - That is, by a better sacrifice, which is here opposed to all the legal sacrifices, and is expressed plurally, because it includes the signification of them all, and is of so much more eminent virtue.
John Calvin Bible Commentary
The patterns,orexemplars, etc.Lest any one should object and say that the blood by which the old testament was dedicated was different from that of a testator, the Apostle meets this objection, and says that it was no wonder that the tabernacle which was earthly was consecrated by the sacrificing of beasts; for there was an analogy and a likeness between the purification and the things purified. But the heavenly pattern or exemplar of which he now speaks was to be consecrated in a very different way; there was here no need of goats or of calves. It hence follows that the death of the testator was necessary.The meaning then is this, — as under the Law there were only earthly images of spiritual things, so the rite of expiation was also, so to speak, carnal and figurative; but as the heavenly pattern allows of nothing earthly, so it requires another blood than that of beasts, such as may correspond with its excellency. Thus the death of the testator is necessary, in order that the testament may be really consecrated. He calls the kingdom of Christ heavenly things,for it is spiritual and possesses a full revelation of the truth.Better sacrificeshe mentions instead of “a better sacrifice,” for it was only one; but he uses the plural number for the sake of the antithesis or contrast.
McArther Bible Commentary
Christ's high priestly ministry is to be exercised in the perfect tabernacle of heaven. The real High Priest who offered the real sacrifice for sin serves in the real tabernacle. He is the complete fulfillment of the shadowy copies in the Levitical system.
Bible Cross References
Acts 23:15 Hebrews 8:5

Verse 24

Matthew Henry's Concise Bible Commentary
The necessity, superior dignity, and power of his priesthood and sacrifice.
It is evident that the sacrifices of Christ are infinitely better than those of the law, which could neither procure pardon for sin, nor impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroyed the works of the devil, that believers may be made righteous, holy, and happy. As no wisdom, learning, virtue, wealth, or power, can keep one of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises or neglects this great salvation. The believer knows that his Redeemer liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.
EGW SDA Bible Commentary
. See EGW on 1 Timothy 2:5.
EGW SDA Bible Commentary
(John 15:4; Ephesians 1:6; Colossians 2:10; see EGW on Romans 8:26, 34; Ephesians 2:18; Hebrews 7:25; 1 John 2:1). Jesus Stands in the Holy of Holies
—Jesus stands in the holy of holies, now to appear in the presence of God for us. There He ceases not to present His people moment by moment, complete in Himself. But because we are thus represented before the Father, we are not to imagine that we are to presume upon His mercy, and become careless, indifferent, and self-indulgent. Christ is not the minister of sin. We are complete in Him, accepted in the Beloved, only as we abide in Him by faith (The Signs of the Times, July 4, 1892).(Revelation 5:11.) Not in a State of Solitude and Grandeur—Do not let your thoughts dwell upon yourselves. Think of Jesus. He is in His holy place, not in a state of solitude and grandeur, but surrounded by ten thousand times ten thousand of heavenly beings who wait to do their Master's bidding. And He bids them go and work for the weakest saint who puts his trust in God. High and low, rich and poor, have the same help provided (Letter 134, 1899).
John Wesley's Bible Commentary
For Christ did not enter into the holy place made with hands - He never went into the holy of holies at Jerusalem, the figure of the true tabernacle in heaven, (Hebrews 8:2) . But into heaven itself, to appear in the presence of God for us - As our glorious high priest and powerful intercessor.
John Calvin Bible Commentary
For Christ is not entered, etc.This is a confirmation of the former verse. He had spoken of the true sanctuary, even the heavenly; he now adds that Christ entered there. It hence follows that a suitable confirmation is required.The holy placeshe takes for the sanctuary; he says that it isnot made with hands,because it ought not to be classed with the created things which are subject to decay; for he does not mean here theheavenwe see, and in which the stars shine, but the glorious kingdom of God which is above all the heavens. He calls the old sanctuary the ἀντίτυπον, the antitype of the true, that is, of the spiritual; for all the external figures represented as in a mirror what would have otherwise been above our corporeal senses. Greek writers sometimes use the same word in speaking of our sacraments, and wisely too and suitably, for every sacrament is a visible image of what is invisible.Now to appear, etc.So formerly the Levitical priest stood before God in the name of the people, but typically; for in Christ is found the reality and the full accomplishment of what was typified. The ark was indeed a symbol of the divine presence; But it is Christ who really presents himself before God, and stands there to obtain favor for us, so that now there is no reason why we should flee from God’s tribunal, since we have so kind an advocate, through whose faithfulness and protection we are made secure and safe. Christ was indeed our advocate when he was on earth; but it was a further concession made to our infirmity that he ascended into heaven to undertake there the office of an advocate. So that whenever mention is made of his ascension into heaven, this benefit ought ever to come to our minds, that he appears there before God to defend us by his advocacy. Foolishly, then, and unreasonably the question is asked by some, has he not always appeared there? For the Apostle speaks here only of his intercession, for the sake of which he entered the heavenly sanctuary.
McArther Bible Commentary
copies. The term is not the same as that used in verse Heb 9:23 and Heb 8:5. This is literally "antitype." It is used only twice in the NT. The antitype either prefigures the type (as here), or is a later illustration of the type (as in 1Pe 3:21). In both cases, the antitype is not the real thing, but only a copy of it. The earthly "holy places" in the tabernacle were only types of the heavenly abode of God. now to appear. On the Day of Atonement, the high priest entered the Most Holy Place where God made an appearance (Lev 16:2). The high priest, however, was hidden from the presence of God by the cloud of incense (Lev 16:12-13). See also "has appeared" (Heb 9:26) and "will appear" (Heb 9:28). Each verb is a different term in the Greek The term for Christ's present appearance in heaven (Heb 9:24) alludes to His official presentation to report to the Father on the fulfillment of His mission. The concept of making an appearance or being revealed is involved in the incarnational appearance in order to die once for sin (Heb 9:26). At Christ's appearing at the second advent (Heb 9:28), the term used emphasizes the visible nature of the appearance (cf. Heb 2:8; Heb 12:14). All three tenses of Christ's soteriological ministry are also covered: (1) His first advent to save us from the penalty of sin; (2) His present intercessory ministry in heaven to save us from the power of sin; and (3) His second advent to deliver us from the presence of sin. for us. Christ is our representative and the provider of our spiritual benefits (cf. Heb 2:9; Heb 6:20; Heb 7:25; Joh 14:12-14; Eph 1:3).
Bible Cross References
Matthew 18:10 2 Corinthians 5:1 Hebrews 4:14 Hebrews 7:25 Hebrews 8:2 Hebrews 9:1 Hebrews 9:11 Hebrews 9:12 1 John 2:1

Verse 25

Matthew Henry's Concise Bible Commentary
The necessity, superior dignity, and power of his priesthood and sacrifice.
It is evident that the sacrifices of Christ are infinitely better than those of the law, which could neither procure pardon for sin, nor impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroyed the works of the devil, that believers may be made righteous, holy, and happy. As no wisdom, learning, virtue, wealth, or power, can keep one of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises or neglects this great salvation. The believer knows that his Redeemer liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.
John Calvin Bible Commentary
Nor yet that he should offer himself often, etc.How, then, is he a priest, one may say, if he offers no sacrifices? To this I reply that it is not requited of a priest that he should be continually sacrificing; for even under the Law there were days appointed for the chief sacrifices every year; they had also their hours daily morning and evening. But as that only true sacrifice which Christ offered once for all is ever efficacious, and thus perpetual in its effects, it is no wonder that on its virtue, which never fails, Christ’s eternal priesthood should be sustained. And here again he shows how and in what things Christ differs from the Levitical priest. Of the sanctuary he had spoken before; but he notices one difference as to the kind of sacrifice, for Christ offered himself and not an animal; and he adds another; that he repeated not his sacrifice, as under the Law, for the repetition there was frequent and even incessant.
Bible Cross References
Leviticus 16:2 Leviticus 16:14 Hebrews 9:2 Hebrews 9:7 Hebrews 10:19

Verse 26

Matthew Henry's Concise Bible Commentary
The necessity, superior dignity, and power of his priesthood and sacrifice.
It is evident that the sacrifices of Christ are infinitely better than those of the law, which could neither procure pardon for sin, nor impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroyed the works of the devil, that believers may be made righteous, holy, and happy. As no wisdom, learning, virtue, wealth, or power, can keep one of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises or neglects this great salvation. The believer knows that his Redeemer liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.
John Wesley's Bible Commentary
For then he must often have suffered from the foundation of the world - This supposes, That by suffering once he atoned for all the sins which had been committed from the foundation of the world. That he could not have atoned for them without suffering. At the consummation of the ages - The sacrifice of Christ divides the whole age or duration of the world into two parts, and extends its virtue backward and forward, from this middle point wherein they meet to abolish both the guilt and power of sin.
John Calvin Bible Commentary
For then must he often have suffered, etc.He shows how great an absurdity follows, if we do not count it enough that an expiation has been made by the one sacrifice of Christ. For he hence concludes that he must have died often; for death is connected with sacrifices. How this latter supposition is most unreasonable; it then follows that the virtue of the one sacrifice is eternal and extends to all ages. And he sayssince the foundation of the world,or from the beginning of the worldfor in all ages from the beginning there were sins which needed expiation. Except then the sacrifice of Christ was efficacious, no one of the fathers would have obtained salvation; for as they were exposed to God’s wrath, a remedy for deliverance would have failed them, had not Christ by suffering once suffered so much as was necessary to reconcile men to God from the beginning of the world even to the end. Except then we look for many deaths, we must be satisfied with the one true sacrifice.And hence it is evident how frivolous is the distinction, in the acuteness of which the Papists take so much delight; for they say that the sacrifice of Christ on the cross was bloody, but that the sacrifice of the mass which they pretend to offer daily to God, is unbloody. Were this subtle evasion adopted, then the Spirit of God would be accused of inadvertence, having not thought of such a thing; for the Apostle assumes it here as an admitted truth, that there is no sacrifice without death. I care nothing that ancient writers have spoken thus; for it is not in the power of men to invent sacrifices as they please. Here stands a truth declared by the Holy Spirit, that sins are not expiated by a sacrifice except blood be shed. Therefore the notion, that Christ is often offered, is a device of the devil. But now once in the end of the world, etc.He calls that the end of the world or the consummation of the ages, which Paul calls “the fullness of time,” (Galatians 4:4;) for it was the maturity of that time which God had determined in his eternal purpose; and thus cut off is every occasion for men’s curiosity, that they may not dare to inquire why it was no sooner, or why in that age rather than in another. For it behooves us to acquiesce in God’s secret purpose, the reason for which appears clear to him, though it may not be evident to us. In short, the Apostle intimates that Christ’s death was in due time, as he was sent into the world for this end by the Father, in whose power is the lawful right to regulate all things as well as time, and who ordains their succession with consummate wisdom, though often hid from usThis consummation is also set in opposition to the imperfection of past time; for God so held his ancient people in suspense, that it might have been easily concluded that things had not yet reached a fixed state. Hence Paul declares that the end of the ages had come upon us, (1 Corinthians 10:11;) by which he means that the kingdom of Christ contained the accomplishment of all things. But since it was the fullness of time when Christ appeared to expiate sins, they are guilty of offering him an atrocious insult, who seek to renew his sacrifice, as though all things were not completed by his death. He then appeared once for all; for had he done so once or twice, there must have been something defective in the first oblation; but this is inconsistent with fullness.To put away,orto destroy sin,etc.This agrees with Daniel’s prophecy, in which the sealing up and the abolition of sins are promised, and in which it is also declared that there would be an end to sacrifices, (Daniel 9:24-27;) for to what purpose are expiations when sins are destroyed? But this destruction is then only effected, when sins are not imputed to those who flee to the sacrifice of Christ; for though pardon is to be sought daily, as we daily provoke God’s wrath; yet as we are reconciled to God in no other way than by the one death of Christ, sin is rightly said to be put away or destroyed by it.
McArther Bible Commentary
since the foundation of the world. This is a reference to creation (see notes on Heb 4:3). end of the ages. All the eras and ages came together and were consummated in the coming of the Messiah. The eschatological era was inaugurated (see note on Heb 1:2; cf. Gal 4:4).
Bible Cross References
Psalm 103:12 Matthew 13:39 Matthew 13:40 Matthew 25:34 Hebrews 1:2 Hebrews 4:3 Hebrews 7:27 Hebrews 9:12 Hebrews 9:14 1 Peter 1:20 1 Peter 3:18 1 Peter 4:7 1 John 3:5 1 John 3:8

Verse 27

Matthew Henry's Concise Bible Commentary
The necessity, superior dignity, and power of his priesthood and sacrifice.
It is evident that the sacrifices of Christ are infinitely better than those of the law, which could neither procure pardon for sin, nor impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroyed the works of the devil, that believers may be made righteous, holy, and happy. As no wisdom, learning, virtue, wealth, or power, can keep one of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises or neglects this great salvation. The believer knows that his Redeemer liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.
John Wesley's Bible Commentary
After this, the judgment - Of the great day. At the moment of death every man's final state is determined. But there is not a word in scripture of a particular judgment immediately after death.
John Calvin Bible Commentary
And as it is appointed, etc.The meaning is this: since we patiently wait after death for the day of judgment, it being the common lot of nature which it is not right to struggle against; why should there be less patience in waiting for the second coming of Christ? For if a long interval of time does not diminish, as to men, the hope of a happy resurrection, how unreasonable would it be to render less honor to Christ? But less would it be, were we to call upon him to undergo a second death, when he had once died. Were any one to object and say, that some had died twice, such as Lazarus, and notonce;the answer would be this, — that the Apostle speaks here of the ordinary lot of men; but they are to be excepted from this condition, who shall by an instantaneous change put off corruption, (1 Corinthians 15:51;) for he includes none but those who wait for a long time in the dust for the redemption of their bodies.
McArther Bible Commentary
to die once. This is a general rule for all mankind. There have been very rare exceptions (e.g., Lazarus died twice; cf. Joh 11:43-44). Those, like Lazarus, who were raised from the dead by a miraculous act of our Lord were not resurrected to a glorified body and unending life. They only experienced resuscitation. Another exception will be those who don't die even once, but who will be "caught up … to meet the Lord in the air" (1Th 4:17; cf. Enoch, Gen 5:24; Elijah, 2Ki 2:11). the judgment. A general term encompassing the judgment of all people, believers (see note on 2Co 5:10) and unbelievers (see notes on Rev 20:11-15).
Bible Cross References
Genesis 3:19 2 Samuel 14:14 Ecclesiastes 3:2 2 Corinthians 5:10 Hebrews 10:27 1 John 4:17

Verse 28

Matthew Henry's Concise Bible Commentary
The necessity, superior dignity, and power of his priesthood and sacrifice.
It is evident that the sacrifices of Christ are infinitely better than those of the law, which could neither procure pardon for sin, nor impart power against it. Sin would still have been upon us, and have had dominion over us; but Jesus Christ, by one sacrifice, has destroyed the works of the devil, that believers may be made righteous, holy, and happy. As no wisdom, learning, virtue, wealth, or power, can keep one of the human race from death, so nothing can deliver a sinner from being condemned at the day of judgment, except the atoning sacrifice of Christ; nor will one be saved from eternal punishment who despises or neglects this great salvation. The believer knows that his Redeemer liveth, and that he shall see him. Here is the faith and patience of the church, of all sincere believers. Hence is their continual prayer as the fruit and expression of their faith, Even so come, Lord Jesus.
John Wesley's Bible Commentary
Christ having once died to bear the sins - The punishment due to them. Of many - Even as many as are born into the world. Will appear the second time - When he comes to judgment. Without sin - Not as he did before, bearing on himself the sins of many, but to bestow everlasting salvation.
John Calvin Bible Commentary
The second time without sin, etc.The Apostle urges this one thing, — that we ought not to be disquieted by vain and impure longings for new kinds of expiations, for the death of Christ is abundantly sufficient for us. Hence he says, that he once appeared and made a sacrifice to abolish sins, and that at his second coming he will make openly manifest the efficacy of his death, so that sin will have no more power to hurt us.To bear,or, take away sins, is to free from guilt by his satisfaction those who have sinned. He says the sins ofmany,that is, of all, as inRomans 5:15. It is yet certain that all receive no benefit from the death of Christ; but this happens, because their unbelief prevents them. At the same time this question is not to be discussed here, for the Apostle is not speaking of the few or of the many to whom the death of Christ may be available; but he simply means that he died for others and not for himself; and therefore he opposes many to one.But what does he mean by saying that Christ will appear without sin?Some say, without a propitiation or an expiatory sacrifice for sin, as the word sin is taken inRomans 8:3;2 Corinthians 5:21; and in many places in the writings of Moses; but in my judgment he intended to express something more suitable to his present purpose, namely, that Christ at his coming will make it known how truly and really he had taken away sins, so that there would be no need of any other sacrifice to pacify God; as though he had said, “When we come to the tribunal of Christ, we shall find that there was nothing wanting in his death.”And to the same effect is what he immediately adds, unto salvation to them who look,or waitfor him.Others render the sentence differently, “To them who look for him unto salvation;” But the other meaning is the most appropriate; for he means that those shall find complete salvation who recumb with quiet minds on the death of Christ; for this looking for or wanting has a reference to the subject discussed. The Scripture indeed does elsewhere ascribe this in common to believers, that they look for the coming of the Lord, in order to distinguish them from the ungodly, by whom his coming is dreaded, (1 Thessalonians 1:10;) but as the Apostle now contends that we ought to acquiesce in the one true sacrifice of Christ, he calls it the looking for Christ, when we are satisfied with his redemption alone, and seek no other remedies or helps.
McArther Bible Commentary
to bear the sins of many. See note on Isa 53:12 (cf. 2Co 5:21; 1Pe 2:24). eagerly wait. See note on Php 3:20. second time. On the Day of Atonement, the people eagerly waited for the high priest to come back out of the Holy of Holies. When he appeared, they knew that the sacrifice on their behalf had been accepted by God. In the same way, when Christ appears at His second coming, it will be confirmation that the Father has been fully satisfied with the Son's sacrifice on behalf of believers. At that point salvation will be consummated (cf. 1Pe 1:3-5). apart from sin. See notes on Heb 2:17-18; Heb 4:15. This phrase testifies to the completed work of Christ in removing sins by His sacrifice at His first coming. No such burden will be upon Him in His second coming.
Bible Cross References
Numbers 7:33 Isaiah 53:5 Isaiah 53:12 Matthew 20:28 Matthew 25:31 Acts 1:11 Romans 3:25 1 Corinthians 1:7 Titus 2:13 Hebrews 1:14 Hebrews 2:3 Hebrews 4:15 Hebrews 5:9 Hebrews 7:27 Hebrews 10:10 Hebrews 12:14 1 Peter 2:24 1 Peter 3:18 Jude 1:21