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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.

Moreover, he sprinkled likewise both the tabernacle,.... Not at the same time that he sprinkled the book and the people, for then there was no tabernacle; but afterwards, at the time that it was set up, when it was anointed with oil, Exo 40:9 and though no mention is there made of blood, yet Josephus, in agreement with the apostle, asserts (i), that the tabernacle, and its vessels, were not only anointed with oil, but sprinkled with the blood of bulls and goats, as well as the garments of Aaron, and his sons: the tabernacle was typical of the church, in which God dwells, being purified and cleansed by the blood of Christ; and this shows, that there is no coming into the presence of God, the place where he dwells, without blood. And all the vessels of the ministry; which were used in the service of the tabernacle these may denote the vessels of grace and mercy, the elect of God, whose hearts are sprinkled by the blood of Christ from an evil conscience, and whose garments are washed in it, and made white by it. (i) Antiq. l. 3. c. 8. sect. 6.

"Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood, and without shedding of blood is no remission." Why the "almost"? why did he qualify it? Because those [ordinances] were not a perfect purification, nor a perfect remission, but half-complete and in a very small degree. But in this case He says, "This is the blood of the New Testament, which is shed for you, for the remission of sins." Where then is "the book"? He purified their minds. They themselves then were the books of the New Testament. But where are "the vessels of the ministry"? They are themselves. And where is "the tabernacle"? Again, they are; for "I will dwell in them," He says, "and walk in them." But they were not sprinkled with "scarlet wool," nor yet "with hyssop." Why was this? Because the cleansing was not bodily but spiritual, and the blood was spiritual. How? It flowed not from the body of irrational animals, but from the Body prepared by the Spirit. With this blood not Moses but Christ sprinkled us, through the word which was spoken; "This is the blood of the New Testament, for the remission of sins." This word, instead of hyssop, having been dipped in the blood, sprinkles all. And there indeed the body was cleansed outwardly, for the purifying was bodily; but here, since the purifying is spiritual, it entereth into the soul, and cleanseth it, not being simply sprinkled over, but gushing forth in our souls. The initiated understand what is said. And in their case indeed one sprinkled just the surface; but he who was sprinkled washed it off again; for surely he did not go about continually stained with blood. But in the case of the soul it is not so, but the blood is mixed with its very substance, making it vigorous and pure, and leading it to the very unapproachable beauty. Henceforward then he shows that His death is the cause not only of confirmation, but also of purification. For inasmuch as death was thought to be an odious thing, and especially that of the cross, he says that it purified, even a precious purification, and in regard to greater things. Therefore the sacrifices preceded, because of this blood. Therefore the lambs; everything was for this cause.

"the tabernacle and." And the tabernacle was a type of the faithful, because of, "I will dwell in them and walk among them." (Lev. 26:12; 2 Cor. 6:16)

And this was a foreshadowing: for the tabernacle is us, according to the following words: "I will dwell in them, and walk in them" (2 Cor. 6:16). We are also "vessels in the great house of God," some golden, others silver (2 Tim. 2:20). Thus, we were sprinkled with the true Blood of Christ and sanctified, having been baptized into His death.

458. – Then when he says, the tabernacle also and all the vessels used in worship, in the same way he sprinkled with blood, he describes the consecration of the tabernacle. But because the tabernacle had not yet been constructed, the command to consecrate the tabernacle was not given until Exodus (chap. 25). I answer that, although the people were not sprinkled with the same blood as the tabernacle, nevertheless, the tabernacle was sprinkled with blood. Hence, it can be taken to mean that he used blood, even when he sanctified the tabernacle. 459. – But it says in Exodus (chap. 7) and Leviticus (chap. 8) that he anointed the tabernacle with oil. I answer that he is not speaking of the consecration, in which the tabernacle and its vessels were first consecrated, but of the one which occurred on the day of atonement. Or it might be better to say that even in the first one he used blood, because it says there that he anointed it with oil and later sprinkled it with blood. And these two things are necessary for sanctification, namely, the power of Christ's blood and the oil of mercy, by which the tabernacle, i.e., the Church, and the vessels, i.e., the saints, are sanctified.

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.

He sprinkled - with blood - all the vessels of the ministry - To intimate that every thing used by sinful man is polluted, and that nothing can be acceptable in the sight of a holy God that has not in effect the sprinkling of the atoning blood.

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.

Greek, "And, moreover, in like manner." The sprinkling of the tabernacle with blood is added by inspiration here to the account in Exo 30:25-30; Exo 40:9-10, which mentions only Moses' anointing the tabernacle and its vessels. In Lev 8:10, Lev 8:15, Lev 8:30, the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturally infer, as JOSEPHUS has distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed: Lev 16:16, Lev 16:20, Lev 16:33, virtually sanctions this inference. The tabernacle and its contents needed purification (Ch2 29:21).