Hebrews 9:16 Ulasan

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.

For where a testament is,.... The covenant of grace, as administered under the Gospel dispensation, is a testament or will. The Jews have adopted the Greek word, here used, into their language, and pronounce it and by it understand a dying man's last will and testament (d). Some of them make it to be of Hebrew derivation; as if it was said, , "this shall be to confirm" (e), or this shall be stable and firm; though others own it to be the same with this Greek word (f). The covenant of grace, is properly a covenant to Christ, and a testament or will to his people: it is his and their Father's will, concerning giving them both grace and glory; it consists of many gifts and legacies; in it Christ is made heir of all things, and his people are made joint heirs with him; they are given to him as his portion; and they have all things pertaining to life and godliness bequeathed to them, even all spiritual blessings; the witnesses of it are Father, Son, and Spirit; and the seals of it are the blood of Christ, and the grace of the Spirit; and this is registered in the Scriptures by holy men as notaries; and is unalterable and immutable: and this being made, there must also of necessity be the death of the testator; who is Christ; he has various parts in this will or testament; he is the surety and Mediator of it; and he is the executor of it; what is given in it, is first given to him, in order to be given to others; all things are put into his hands, and he has a power to give them to as many as the Father has given him; and here he is called the "testator": Christ, as God, has an equal right to dispose of the inheritance, both of grace and glory; and as Mediator, nothing is given without his consent; and whatever is given, is given with a view to his "death", and comes through it, and by virtue of it: hence there is a "necessity" of that, and that on the account of the divine perfections; particularly for the declaration of God's righteousness, or by reason of his justice; and also because of his purposes and decrees, which have fixed it, and of his promises, which are yea and amen in Christ, and are ratified by his blood, called therefore the blood of the covenant; and likewise on account of the engagements of Christ to suffer and die; as well as for the accomplishment of Scripture prophecies concerning it; and moreover, on account of the blessings which were to come to the saints through it, as a justifying righteousness, pardon of sin, peace and reconciliation, adoption and eternal life. (d) T. Hieros. Peah, fol. 17. 4. & T. Bab. Bava Bathra, fol. 152. 2. (e) T. Bab. Bava Metzia, fol. 19. 1. Maimon & Bartenora in Misn. Moed Katon, c. 3. sect. 3. & in Bava Metzia, c. 1. sect. 7. & in Bava Bathra, c. 8. sect. 6. (f) Cohen de Lara Ir David, p. 30.

It was probable that many of those who were more weakly would especially distrust the promises of Christ because He had died. Paul accordingly out of a superabundance introduced this illustration, deriving it from common custom. Of what kind is it? He says, "indeed, on this very account we ought to be of good courage." On what account? Because testaments are established and obtain their force when those who have made them are not living, but dead. "And for this cause," he says, "He is the Mediator of the New Testament." A Testament is made towards the last day, [the day] of death. And a testament is of this character: It makes some heirs, and some disinherited. So in this case also: "I will that where I am," Christ says, "they also may be." And again of the disinherited, hear Him saying, "I pray not for" all, "but for them that believe on Me through their word." Again, a testament has relation both to the testator, and to the legatees; so that they have some things to receive, and some to do, So also in this case. For after having made promises innumerable, He demands also something from them, saying, "a new commandment I give unto you." Again, a testament ought to have witnesses. Hear Him again saying, "I am one that bear witness of Myself, and He that sent Me beareth witness of Me." And again, "He shall testify of Me," speaking of the Comforter. The twelve Apostles too He sent, saying, "Bear ye witness before God."

Inasmuch as the apostle says to the Hebrews, "A will takes effect only at the death of the one who made it," he therefore asserts that, with Christ's death for us, the new covenant has become valid. Its likeness was the old covenant, in which the death of the testator was prefigured in the sacrificial victim. Therefore, if one should ask how it is that we, in the words of the same apostle, are "children and heirs of God and fellow heirs with Christ," since of course the inheritance is made valid by the death of the deceased and since an inheritance cannot be understood in any other way, the answer is this: he himself having in fact died, we have become heirs because we were also called his sons. "The sons of the bridegroom," he says, "do not fast while the bridegroom is with them." Therefore we are called his heirs, for he has left the peace of the Church, a peace which we possess in this life, in our possession through faith in the divine plan of salvation revealed in time.

"there must also of necessity be the death of the one who made it," This is what disturbs them, the death of Christ. For how, he says, can the one who has died give us the promises? Therefore, he turns and shows that we can only receive the inheritance and the promise if Christ has died. For if he had not died, he would not have made a will, so that we might inherit; (for it is indisputable that a will is in force only after death;) nor would we be worthy of an inheritance at all, as long as the enmity remains unresolved.

450. – Then (v. 16) he proves what he had supposed, namely, that the New Testament was confirmed by the death of Christ: first, he proves this on the authority of human law; secondly, on the authority of divine law (v. 18). 451. – He says, therefore: It has been stated that the New Testament was confirmed by the intervening death of Christ, because in order that a will [testament] be in force, the death of the testator must be established. Therefore, the New Testament would have no strength, unless the death of Christ had come in: 'It is expedient for you that one man should die for the people' (Jn. 11:50). But the death of the testator is necessary for two reasons: first, that the testament might be valid, because, since it expresses the last will, it can always be changed before death; hence, he says, a testament takes effect only at death, i.e., after death. That is the way the New Testament has been confirmed by the death of Christ: 'this is my blood of the new Testament,' namely, its confirmer and dedicator (Mt. 26:28). Secondly, the death of the testator is necessary, in order that the testament be in force and be efficacious; hence, he says, otherwise it is yet not in force, because no one can seek anything, nor an heir his inheritance by reason of the testament, till after the death of the testator. Therefore, Christ willed to interpose his death for our sake.

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.

For where a testament is - A learned and judicious friend furnishes me with the following translation of this and the 17th verse: - "For where there is a covenant, it is necessary that the death of the appointed victim should be exhibited, because a covenant is confirmed over dead victims, since it is not at all valid while the appointed victim is alive." He observes, "There is no word signifying testator, or men, in the original. Διαθεμενος is not a substantive, but a participle, or a participial adjective, derived from the same root as διατηκη, and must have a substantive understood. I therefore render it the disposed or appointed victim, alluding to the manner of disposing or setting apart the pieces of the victim, when they were going to ratify a covenant; and you know well the old custom of ratifying a covenant, to which the apostle alludes. I refer to your own notes on Gen 6:18 (note), and Gen 15:10 (note). - J. C." Mr. Wakefield has translated the passage nearly in the same way. "For where a covenant is, there must be necessarily introduced the death of that which establisheth the covenant; because a covenant is confirmed over dead things, and is of no force at all whilst that which establisheth the covenant is alive." This is undoubtedly the meaning of this passage; and we should endeavor to forget that testament and testator were ever introduced, as they totally change the apostle's meaning. See the observations at the end of this chapter.

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.

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