Bible Study Hebrews 9: 1-28

 

A Commentary of the Book of Hebrews

By Dr. Barry L. Jenkins

Text Used: King James Version

Bible Study Hebrews 9: 1-28

Text:

9 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.

Verse by verse commentary:

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

In this context, the term translated as “service” is more precisely rendered as “worship”.

The phrase “a worldly sanctuary” does not denote worldliness in a compromising sense; rather, it signifies a sanctuary of an earthly nature, constructed from physical materials of this world with specific dimensions and prescribed rituals observed within the terrestrial domain. In this regard, it was anchored to the physical world, which the author subsequently contrasts with the celestial sanctuary located in heaven.

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

It is noteworthy that the narrative does not return to the temple, and no reference is made to Herod’s temple for the purpose of this illustration. The writer bypasses these later structures to focus on the simple sanctuary that God commanded Moses to construct in the wilderness. This tabernacle was constructed from earthly materials; while it was patterned after the heavenly sanctuary, it was inferior in numerous aspects, as will be demonstrated.

The designation “which is called the sanctuary” refers to the Holy Place. The tabernacle proper was structured as a large gilded chest measuring thirty cubits (approximately forty-five feet) in length, ten cubits (approximately fifteen feet) in width, and ten cubits in height. It was divided into two sections, the first being the Holy Place, which contained specific articles of furniture: the table of showbread and the golden lampstand. Furthermore, situated in the background was the golden altar of incense, which signifies prayer, as no sacrifices were ever performed there.

Verse 3: “And after the second veil, the tabernacle which is called the Holiest of all;”

Situated at the furthest extremity of the Holy Place was a curtain, or “veil,” which separated it from an adjacent chamber designated as “the holiest of all” (referred to in the Hebrew idiom as “the Holy of Holies”). Within this sacred precinct, the renowned Shekinah glory of God manifested, suspended above the mercy seat of the ark between the two seraphim.

Verse 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;”

Even though the incense altar was situated just outside the curtain, its function was intimately tied to the inner chamber and the ark within it, meaning it was effectively considered to belong there. Upon entering the Most Holy Place, the high priest would burn incense to create a cloud of smoke that veiled the mercy seat on top of the ark of the Testimony, protecting himself from the Lord’s consuming purity.

Additionally, the budding of the staff served to demonstrate that the privilege of the priesthood is granted solely by divine appointment.

Verse 5: “and over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.”

Two figures of cherubim faced each other atop the “mercy seat,” which formed the lid of the ark, symbolizing the heavenly courtiers who serve constantly in God's presence. Instead of dwelling on the physical details of the tabernacle, the author chooses to focus on the essential themes of the priesthood and worship, examining the nature of true worship and how we ought to practice it.

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

These responsibilities included maintaining the burning lampstand, substituting the showbread, and offering fragrant incense twice a day as a symbol of the people's prayers.

Verse 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:”

Signifying the Day of Atonement, this serves as the initial reference among many to the blood of sacrifice. However, it should be noted that shedding blood alone is inadequate for a complete sacrifice; Christ had to both shed His blood and experience death.

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

The instructions from the Holy Spirit made it clear that the path to full union with God in “the holiest of all” had not yet been revealed. This remained the case as long “as the first tabernacle was yet standing” (lit., “while the first tent still remains in force”). This serves as a constant reminder that the work is unfinished so long as the Mosaic system—along with its imperfect priesthood and temporary sacrifices—continues to operate.

Verse 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;”

The author views the tabernacle ceremonies as a prophetic foreshadowing of the gospel era, where the ritualistic demands highlight the inherent limitations that the gospel was destined to overcome.

Verse 10: “which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.”

The writer does not introduce an entirely unfamiliar concept, but rather the restoration of a failed system back to its original, intended state. With its superior priesthood, heavenly sanctuary, and ultimate sacrifice, the new covenant accomplishes the definitive reconciliation between sinful humanity and a holy God. This redemptive work not only recovers what was lost through Adam but establishes a reality that far exceeds his initial state of innocence.

Verse 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;”

The phrase "of good things to come" denotes the spiritual blessings that have already been realized through Him.

Furthermore, the "greater and more perfect tabernacle, not made with hands," signifies a heavenly structure rather than an earthly monument constructed by human hands. This superior tabernacle transcends the natural creation, both in its composition and its authorship.

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

The foundational truth presented here prepares for the discussion in Chapter 10 regarding the inferiority of animal sacrifices. It is completely clear that the blood of Jesus Christ is vastly superior to that of animal sacrifices. Because the blood of animals could never truly resolve the problem of human sin, Jesus Christ became a Man so that He would be able to die for people's sins.

Verse 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:”

Those who had become ceremonially unclean by touching a corpse were purified using water mixed with the ashes of a heifer. This state of uncleanness was strictly ritualistic rather than moral. Consequently, the "purifying of the flesh" restored their eligibility to participate once again in the duties of worship.

Verse 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?”

Jewish interpreters frequently utilized this mode of reasoning: if the sacrificial blood on the Day of Atonement could remove sin, the blood of Christ would be far more effective. The value of Christ’s sacrifice surpassed all others. While Jewish tradition did not view God’s Spirit as separate from God, it did recognize the Spirit as divine and eternal. The phrase “offered himself without spot” highlights that acceptable sacrifices had to be unblemished, meaning completely without defect.

Verse 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.”

Through His death, Christ establishes the new covenant and provides redemption from the condemnation faced by those who broke the initial covenant. The concept of “redemption” denotes a ransom paid to deliver individuals from bondage. Because breaching God's covenant incurs a penalty of death, this judgment must be borne either by the transgressor or by a redeeming substitute.

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

The term "testament" may be understood as a legal will. Consequently, if a testator remains living, the provisions of the will remain inoperative and offer no benefit to the beneficiaries. The passage under consideration refers specifically to a covenant established by one who has died. Christ could not effect salvation through His earthly life alone; rather, it is strictly through His sacrificial death that redemption is accomplished.

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

The activation of a legal will depends entirely upon the death of the person who created it. Similarly, Christ’s perfect and sinless life was not enough by itself to enact the New Testament; His sacrificial death, which required the shedding of His blood, was essential.

Verse 18: “Whereupon neither the first testament was dedicated without blood.”

To highlight the violent nature of Christ's sacrificial death, the word "blood" is substituted for "death" in verses 15 and 16.

Verse 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,”

This ceremony directly references Exodus 24:4–8. During this occasion, both the congregation and God, who authored the scroll, bound themselves to the covenant and its associated consequences.

Verse 20: “saying, This is the blood of the testament which God hath enjoined unto you.”

Although the covenant was recorded upon the scroll, its ratification necessitated the offering of blood. Instead of being shed by those liable for breaching the covenant, this blood was provided by animals serving as their substitutes. This process vividly demonstrated that death constituted the ultimate penalty of the covenant.

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

A ritual of sprinkling blood, akin to the one performed at the inauguration of the Mosaic Covenant, accompanied the dedication of both the tabernacle and its ministry vessels.

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

The writer establishes a fundamental principle: "Without shedding of blood is no remission," reinforcing the concept previously introduced in verses 16–18. This requirement highlights how deeply connected the tabernacle and its furnishings were to the people who gathered to worship God there. Because the worshipers needed sacrificial blood to receive forgiveness, that same blood was also necessary to purify the instruments and the very environment used for their worship. With this earthly foundation firmly set, the author shifts his focus from the terrestrial sanctuary toward the celestial one.

Verse 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.”

Although the heavenly sanctuary itself remains free from the defilement of human sin and requires no purification, it has been uniquely set apart by Christ's sacrifice. In a similar manner to how the earthly sanctuary utilized sacrificial blood to allow sinful humans to approach God, the true, celestial sanctuary is now established through the blood of Jesus as a sacred meeting place where sinful people may confidently enter and draw near to God.

Verse 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:”

The earthly tabernacle served merely as a prefiguration, whereas the true reality resides in heaven. The expression “now to appear in the presence of God for us” denotes standing directly before the very countenance of God. Christ did not enter a sanctuary constructed by human hands; rather, His entry is into a realm that is spiritual yet entirely real. Having died on earth to achieve our salvation, He now lives in heaven to sustain that redemption, remaining there perpetually on our behalf. 

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

Unlike Christ, the high priest made frequent entries into the earthly tabernacle, carrying blood that belonged to another.

Verse 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.”

Regarding the phrase “but now once in the end of the world,” a more accurate rendering is “the end of the age.” This does not refer to what is commonly thought of as the destruction of the physical world. It is the conclusion of a specific era.

Concerning “Hath he appeared to put away sin by the sacrifice of himself,” Christ arrived under the jurisdiction of the Law. By appearing at the culmination of the legal dispensation, He brought that era to a close and established a new age, which is the age of grace.

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

Consequently, this rules out both reincarnation and the notion that individual existence ceases at physical death. Christ shared in the universal human experience of facing death and subsequent judgment, yet for Him, this judgment resulted in His resurrection and absolute vindication. This final vindication will be fully revealed upon His return.

Verse 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.”

The sacrificial death of Christ was offered for "many"— those who repent and believe the gospel—rather than for everyone universally. During His first advent, although He was entirely free from personal sin, He bore the collective guilt of many as the Lamb of God, appearing in the likeness of sinful flesh.

Conversely, His second appearance will be completely free from any such burden, as He has already fully discharged the debt of sin. Rather than being marred, His visage will be exceedingly glorious, bringing ultimate salvation to all who eagerly await Him. In that day, He will perfect their holiness and happiness, fulfill their complete number, and bring their salvation to final completion.