Hebrews 9:6 Kommentar

The apostle, having declared the Old Testament dispensation antiquated and vanishing away, proceeds to let the Hebrews see the correspondence there was between the Old Testament and the New; and that whatever was excellent in the Old was typical and representative of the New, which therefore must as far excel the Old as the substance does the shadow. The Old Testament was never intended to be rested in, but to prepare for the institutions of the gospel. And here he treats, I. Of the tabernacle, the place of worship (Heb 9:1-5). II. Of the worship and services performed in the tabernacle (Heb 9:6, Heb 9:7). III. He delivers the spiritual sense and the main design of all (Heb 9:8 to the end).

INTRODUCTION TO HEBREWS 9 The apostle having, in the former chapter, taken notice of the first covenant, in this proceeds to show what belonged to it, that it had service performed under it, and a place in which it was performed, Heb 9:1 and he begins with the latter, which he distinguishes into two parts, and shows what was in each of them; in the first, which was the holy place, were a candlestick, table, and shewbread; in the second, which was the holiest of all, were a golden censer, the ark of the covenant, the golden pot of manna, Aaron's rod, the tables of the covenant, and the cherubim of glory overshadowing the mercy seat, Heb 9:2. And next he speaks of the service performed in these places; in the first, the holy place, the common priests entered every day, doing service, as offering sacrifice, &c. Heb 9:6 and in the second, the holy of holies, only the high priest entered into, and that but once a year, with blood of slain beasts, which he offered for his own sins, and the sins of the people, Heb 9:7 and this being shut up, and entered into but once a year, was an indication from the Holy Ghost, that the way into the holiest of all, which this was then a figure of, was not yet made manifest, while the tabernacle or temple was standing, in which sacrifices were offered, which could not perfect the offerer of them, or remove guilt from his conscience, Heb 9:8 which shows the imperfection of that priesthood, it consisting of meats, drinks, baptisms, and carnal ordinances imposed on the Jewish nation until the times of the Messiah, Heb 9:10 which are now come, and in which there is an accomplishment of all those types and figures; Christ was typified by the high priest; and he is come as such, and the good things, the law was a shadow of, are come by him; who came into the world by the assumption of human nature, a more perfect tabernacle than the type of it was; and now having obtained eternal redemption for his people, he is gone into heaven, the most holy place, not as the high priest, with the blood of slain beasts, but with his own blood, Heb 9:11 the efficacy of which blood is argued from the lesser to the greater, that if the blood of beasts, and water of separation, sanctified and purified externally, then much more must the blood of Christ purge the conscience from sin, that it may serve God, since Christ offered himself to God without spot, through the eternal Spirit, Heb 9:13. The necessity of Christ's shedding his blood, or of his death, is proved from his being the Mediator of the new covenant, which required the redemption of transgressions under the first testament, that called ones might have the promise of the eternal inheritance, Heb 9:15. And this is reasoned from the nature of testaments or wills among men, which make the death of the testator necessary, they being of no force while he lives, only after his death, Heb 9:16. And this is further illustrated by the first testament being dedicated by blood, and everything belonging to it purged by it, the book, the people, the tabernacle, and all the vessels of it; nor is there any remission of sin, whether typical or real, without shedding of blood, Heb 9:18 wherefore, as it was necessary that the patterns and types of heavenly things should be purified in this manner; it must be more so, that the antitypes should be purified with better sacrifices, even with the sacrifice of Christ, Heb 9:23 and accordingly Christ is entered into heaven itself, of which the holy places in the tabernacle were figures, there to present and plead his sacrifice on account of his people, Heb 9:24 not that it was necessary that he should offer up himself again, or often, as the high priest, his type, went every year into the holy place with the blood of others; for then he must have often suffered since the world began, of which there was no need, since his appearing once in the end of the world, to put away sin by the sacrifice of himself, is sufficient, Heb 9:25 for as it is the appointment of God, that men should die but once, and then come to judgment, so it was only necessary that Christ should be offered once to bear the sins of all his people, and then appear a second time without any sin at all upon him, to the salvation of those that look for him, Heb 9:27.

Now when these things were thus ordained,.... Or prepared and got ready; that is, when the tabernacle was finished, and set up, and provided with all its vessels and furniture: the priests went always into the first tabernacle; the first part of the tabernacle, which was called the holy place, Heb 9:2 here the common priests went continually every day, morning and evening; the Syriac and Ethiopic versions read, "the outward tabernacle", in distinction from the innermost part of the tabernacle, or the most holy place: accomplishing the service of God; by offering sacrifices, burning incense, and trimming the lamps, which they did every day: the priests entered into the holy place every day for service; but they might not go in at any other time but the time of service (l) the phrase, "of God", is not in the text, but is a supplement; and it was usual with the Jews to call the worship of the temple, and especially that part of it which lay in sacrifices, "the service": Simeon the just used to say, the world stands upon three things; upon the law, , "and upon the service", and upon beneficence (m); by "the service", the commentators (n) on the passage understand sacrifices; and again it is said (o), no man enters into the court "for service", though he is clean, until he has dipped himself: the word here used in the Greek text is in the plural number, and may be rendered the services, because there were several sorts of services performed every day, as before observed, and several sacrifices offered; and the Vulgate Latin version renders it, "the offices of sacrifices"; and the Ethiopic version, "their offerings"; and the Arabic version, "offices": and the service which the high priest performed in the holiest of all once a year, was divers, which is mentioned in the following verses, and is called "service", Heb 9:8 it is said, that on the day of atonement there were five "services" of the morning daily sacrifice (p), in which the high priest ministered in his golden garments: but here the service of the common priests is meant, which was every day; and it becomes such who are employed in sacred service; both to be constant in it, and to do it fully and completely. (l) Maimon. Biath Hamikdash, c. 2. sect. 1, 2. (m) Pirke Abot, c. 1. sect. 2. (n) Maimon & Bartenora in ib. (o) Misn. Yoma, c. 3. sect. 3. (p) T. Bab. Yoma, fol. 32. 1.

"Now when these things were thus ordained, the priests went always into the first tabernacle accomplishing the service of God." That is, these things indeed were there, but the Jews did not enjoy them: they saw them not. So that they were no more theirs than ours for whom they prophesied.

And it happened that the Jews neither saw the things that were happening, as the veil was being torn. So it was not more for them than for those who were prefigured, that is, for us, "once a year, the high priest alone." Since he approached them while they were still infants, how could one sacrifice of Christ cleanse the sins of the world? This is also shown in the old, which is a type of the new.

In Exodus, in the places concerning these things, it says that on the day the high priest entered the Holy of Holies with the holy incense. And it is written thus; "And he shall burn incense upon it.” (that is, upon the golden altar that was in the Holy of Holies); Aaron shall burn a finely blended incense in the morning when he tends to the lamps, he shall burn incense upon it. And when Aaron lights the lamps in the evening, he shall burn incense, a continual incense. (Ex. 30:10)

How then does the divine Paul say in this place, "once a year, the high priest alone?" And we say that he indeed entered with blood once a year: as is also said in the aforementioned place of Exodus; but to offer, on these days every day. Indeed, he also adds here: "not without blood," that is, with blood; so that this is the sense: Once a year the high priest with blood, not with incense. "without blood." After sacrifices, he says. So also the blood was a type of Christ. "which he offers for himself." He adds everywhere, For himself, showing Christ's excellence above the high priest of the Jews.For the legal high priest offered for himself; but Christ did not offer for himself; for how could he, who is separate from sinners? Thus there is a great difference between the two. "and of the ignorance of the people”, he says. And from this, he shows the difference, that the sacrifices according to the law were offered for ignorance. For those in ignorance were allowed sins, indeed, the sacrifice of Christ, even those sins whom we knowingly have committed.

Figuratively, the curtain in the temple represents the same curtain that the apostle declares openly to the Hebrews, in the place where he also explains properly, according to the allegorical sense, the reason that “the priests go continually into the outer tent, performing their ritual duties, but into the second only the high priest goes, and he but once a year, and not without taking blood which he offers for himself and for the errors of the people.” This curtain is interpreted as heaven. And the priests entered into the first tabernacle with sacrifices daily throughout the year, which further illustrates the circumstances of this life, in which the saints who serve the Lord as true priests of God and of his Christ ceaselessly atone for the daily errors of their frailty, without which they are by no means able to exist in this life through the daily sacrifices of good works and the daily libations of their own tears. But the apostle understands the high priest who went into the Holy of Holies with the blood of victims once a year to be the great high priest himself, of whom it was said, “You are a priest forever after the order of Melchizedek.” He who as both priest and victim had offered himself through his own blood once for our sins entered “into heaven itself, now to appear in the presence of God on our behalf.”

Though this was so, he says, the Jews did not participate in it, since the veil held them back. This was preserved for us, for whom it was a foreshadowing.

424. – Having described the things which pertain to the Old Testament so far as the disposition of the tabernacle was concerned, the Apostle now continues with the office of the ministers: first, with those who look to the holies; secondly, with those who look to the holy of holies (v. 7). 425. – To understand the literal meaning of this, it should be noted that, as has been stated above, there was in the forepart of the tabernacle near the center the altar of thyme or of incense, which is the same thing, and the golden candlestick; but at the southern part opposite, the table of proposition. Every day in the morning and in the evening the priest entered the holies for two reasons: to dress the lamps and to renew the incense, in order that light and all good odor might be continually present in the holies. He says, therefore: Now these preparations, namely, which pertain to the appearance of the tabernacle, having been thus made, the priests go continually into the outer tent [first tabernacle] performing their ritual duties: not to sacrifice in the holies, because they sacrificed on the altar of holocausts in front of the door of the tabernacle under the sky; but he calls the renewal of the incense and the devotion of the offerers a sacrifice.

Of the first covenant, and its ordinances, Heb 9:1. The tabernacle, candlestick, table, show-bread, veil, holy of holies, censer, ark, pot of manna, Aaron's rod, tables of the covenant, cherubim of glory, and mercy seat, Heb 9:2-5. How the priests served, Heb 9:6, Heb 9:7. What was signified by the service, Heb 9:8-10. The superior excellency of Christ's ministry and sacrifice, and the efficacy of his blood, vv. 11-26. As men must once die and be judged, so Christ was once offered to bear the sins of many, and shall come without a sin-offering, a second time, to them that expect him, Heb 9:27, Heb 9:28.

When these thing were thus ordained - When the tabernacle was made, and its furniture placed in it, according to the Divine direction. The priests went always into the first Tabernacle - That is, into the first part of the tabernacle, or holy place, into which he went every day twice, accomplishing the services, τας λατρειας επιτελουντες, which included his burning the incense at the morning and evening sacrifice, dressing the lamps, removing the old show-bread and laying on the new, and sprinkling the blood of the sin-offerings before the veil Lev 4:6 : and for these works he must have constant access to the place.

INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28) Then verily--Greek, "Accordingly then." Resuming the subject from Heb 8:5. In accordance with the command given to Moses, "the first covenant had," &c. had--not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem. ordinances--of divine right and institution. service--worship. a worldly sanctuary--Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare Heb 9:11-12, "not of this building," Heb 9:24. Material, outward, perishing (however precious its materials were), and also defective religiously. In Heb 9:2-5, "the worldly sanctuary" is discussed; in Heb 9:6, &c., the "ordinances of worship." The outer tabernacle the Jews believed, signified this world; the Holy of Holies, heaven. JOSEPHUS calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men.

The use made of the sanctuary so furnished by the high priest on the anniversary of atonement. ordained--arranged. always--twice at the least every day, for the morning and evening care of the lamps, and offering of incense (Exo 30:7-8). went--Greek, "enter": present tense.