Hebrews Chapter 9
By
Jim Bomkamp
1. VS 9:1-5 - “1 Now even the first covenant had regulations of divine worship and
the earthly sanctuary. 2 For there was a tabernacle prepared, the outer one, in
which were the lampstand and the table and the sacred bread; this is called the
holy place. 3 And behind the second veil, there was a tabernacle which is
called the Holy of Holies, 4 having a golden altar of incense and the ark of
the covenant covered on all sides with gold, in which was a golden jar holding
the manna, and Aaron’s rod which budded, and the tables of the covenant. 5 And
above it were the cherubim of glory overshadowing the mercy seat; but of these
things we cannot now speak in detail.”
- The first covenant had regulations
regarding the worship as well as the sanctuary
1.1.
In this chapter, the author
shows that Jesus as the mediator of the New Covenant has a "more excellent
ministry" than Aaron and his sons, who were the mediators of the Old
Covenant. We begin to look at the blood
of Christ which He presents, and what it effects, which is in comparison to the
blood of bulls and goats of the first covenant.
1.2.
The word "blood"
had not yet been used in the book of Hebrews, in this chapter we have it used
twelve times.
1.3.
To begin the author’s
argument, he begins a discussion of what kind of ministry Aaron and his sons
had, and this takes up the first ten verses of this chapter.
1.4.
In verse 1, the word
"covenant" should occur instead of “tabernacle,” since the
"tabernacle" is discussed in verse 2, and it would be redundant to
use the word here. Also, where the Old
Covenant had its services performed was in the "earthly (or worldly)
sanctuary." This ministry can be
differentiated between Christ's New Covenant ministry which is characterized as
being heavenly in nature since He brings us into the presence of Heaven's
throne (the presence of the Lord
Himself).
1.5.
The word "had"
in verse 1 carries the connotation that the Old Covenant has been done away
with and no longer exists, being superseded by Christ.
1.6.
In verse 2, it says "a
tabernacle prepared."
1.6.1. This tent was forty-five feet in length, fifteen feet in breadth, and
the same in height, -forming an oblong square.
1.6.2. This tabernacle was divided by a veil into two parts ( or two
tabernacles ) of very unequal size:
1.6.2.1. The larger tabernacle was the "holy place" :
1.6.2.1.1.
Inside this tabernacle was
contained:
1.6.2.1.1.1.
A candlestick or lamp, or
chandelier, for giving light to the tabernacle.
1.6.2.1.1.2.
The "table" on
which was placed the "shewbread" (or "presentation of
loaves").
1.6.2.1.1.3.
There were twelve large
loaves placed on the table which represented the twelve tribes of
1.6.3. Behind the second veil was the smaller tabernacle which is called the
holiest of all ( or “Holy of Holies ) :
1.6.3.1. The first veil refers to the curtains which hung over the entry into
the tabernacle from the court before it.
The second veil was that which separated the two apartments within the
tabernacle from each other. It was a
large curtain, of various colors, and of curious workmanship.
1.6.3.2. This compartment was a perfect square and contained the emblem of
Divinity enshrined in glory.
1.6.3.3. Inside this tabernacle was contained:
1.6.3.3.1.
The golden censor was there
and held incense.
1.6.3.3.1.1.
Interestingly, in Rev. 8:4
the smoke of the incense which ascends to God is the prayers of the saints, and
in Rev. 5:8 we see that the golden bowls of incense before God’s throne contain
the prayers of the saints.
1.6.3.3.1.2.
Because no one was allowed
to go into the Holy of Holies or even look into it except for the high priest
and he only once a year, most believe that this censor was actually located
just outside the veil and such that the constantly burning incense was always
blowing into the Holy of Holies.
1.6.3.3.2.
The "Ark of the
Covenant" was also there, and had its name because in it were the two
tables of stone on which were engraved the Ten Commandments.
1.6.3.3.3.
Beside the
1.6.3.3.4.
Over this
1.6.3.3.5.
"The mercy-seat"
was the lid of the ark of the covenant.
1.6.3.3.5.1.
This name in Hebrew is taken
from a word which signifies both “to cover” and “to expiate or appease.”
1.6.3.3.6.
On this mercy-seat the
visible emblem of the Divinity rested as on a throne, and from thence Jehovah
gave forth all His oracles: Ex.
25:22. Hence, Jehovah is said to
"sit between the cherubim" and prayers to Him to bless His people
were addressed as if He dwelt
there.
1.7.
In verse 5, Paul says that
"of these things we cannot speak in detail." This probably means that the present time is
not the best time to go into great detail into what the symbols in the first
tabernacle "may" mean or "translate to" in the true
tabernacle in heaven.
1.8.
Of every representation
which is portrayed in the tabernacle we may never know, since scripture has
only given us a partial explanation, and, to go beyond that would probably lead
to unfruitful speculation.
1.9.
We see from the mercy seat
sitting on top of the Law in the Arc of the Covenant that in God’s perspective
grace and mercy have always superceeded law and legalism. Thus, we as Christians must be careful to
major not on rules and regulations, but on God’s grace and mercy.
1.10.
One author has written that
the two divisions of the tabernacle represent two kinds of people: Those who are content just to be in Christ, and
those who desire to draw close to Christ and dwell with Him in the
heavenlies. Through the indwelling Holy
Spirit we ought to “set our minds on the things above where Christ is, seated
at the right hand of God,” Col. 3:1-10.
We need to thus set aside the things of the flesh, including sin, etc.
2. VS 9:6 - “6 Now when
these things have been thus prepared, the priests are continually entering the
outer tabernacle, performing the divine worship,” - The priests of the Old Covenant are
continually entering the outer tabernacle performing their worship
2.1.
The explanation in verses
1-5 showed the sanctuary in which the Levitical sacrifices were performed, and
here we see that the thing that most characterized the Levitical priesthood was
the “repetition of the sacrifices.”
These were performed "continually" whereas in the case of the
new covenant Christ completed His perfect sacrifice "once for all,"
having "obtained eternal redemption" through His blood as the Eternal
Son of God.
3. VS 9:7 - “7 but into
the second only the high priest enters, once a year, not without taking blood,
which he offers for himself and for the sins of the people committed in
ignorance.” - The high priests of the Old Covenant entered
the Holy of Holies only once a year, and then they took blood for a sacrifice
for sins committed
3.1.
While the first tabernacle
was thus open to the priests daily for the performance of their acts of
ministry, "into the second tabernacle," or "holy of
holies," none of them were permitted to enter, or even to look.
3.2.
"The high priest
alone" entered into the holy of holies and then he entered with none
present in the sanctuary, and, he entered there only "once every
year." He would enter on the Day of
Atonement (what is called Yam Kippur today), the tenth day of the seventh
month.
3.3.
On the Day of Atonement the
high priest would enter into the holy of holies to make the sacrifice of blood
for the sins of the whole nation of
3.3.1. The veil between the two tabernacles communicates that God does indeed
in love to draw men to Himself, but these persons must be separated from Him
due to His holiness.
3.3.1.1. The veil is the emblem of separation from God, which is due to the sin
of man.
3.3.2. Blood must be shed for man to be brought into God's presence.
3.3.2.1. Atonement for sin must be made to appease God before men may be brought
into covenant (or treaty) with God.
3.4.
God's holiness and His love
are characterized here by the dual compartmented tabernacle. God's love is characterized in that He would
draw men into the holy place, and, that the blood of the perfect and spotless
Lamb of God should expiate men of their sin.
4. VS 9:8 - “8 The Holy
Spirit is signifying this, that the way into the holy place has not yet been
disclosed, while the outer tabernacle is still standing,” - The fact of the existence of
the tabernacle with its two separated rooms indicated that the way into the
holy place has not yet been disclosed
4.1.
It is the Holy Spirit who
shall reveal all truth to us and shall actually bring us into God's presence by
revealing the means of atonement for sin.
Thus, it was likewise through the "Eternal Spirit that Christ laid
down His life."
4.2.
It is the Holy Spirit as the
revealer of truth who makes known to us that "the way into the
4.3.
It was only the high priest
and he only once a year who was actually brought into the presence of God, the
presence of God was not available to any other Israelite.
4.4.
This first tabernacle
typified by "the outer tabernacle still standing" (or the veil
which separated the two tabernacles and kept man from the holiest of all) was a
symbol of that first outdated and imperfect covenant which could not bring a
child of God into the Holy place of God's presence.
4.5.
Men did enjoy the fellowship
and favor of God in the first covenant, but they were not brought into the
direct presence of heaven itself, to them it was not revealed.
4.6.
The two compartments in the
tabernacle also symbolizes the truth that there are two stages in the Christian
life, or two different kinds of Christians :
4.6.1. There are those who have only gone into the holy place and there have
vowed their lives to God and met Him through the atonement of blood
sacrificed. The veil of the flesh of
these carnal Christians prevents access to the most holy place.
4.6.2. Then, there are those who have come to actually dwell in the holy of
holies where through the filling and empowering of the Holy Spirit they dwell
continually before the throne of God's presence where their Savior and provider
abides.
4.7.
It was not God's eternal
plan or desire to be separated from men, for He would have all who might come
to be brought into His presence through the outpouring of the Holy Spirit which
Christ purchased and sent to us when He appeared in heaven on our behalf.
4.8.
We need to be the type of
Christian who is filled with the Spirit and dwells in the Holy of Holies before
the throne of God.
5. VS 9:9 - “9 which is a
symbol for the present time. Accordingly both gifts and sacrifices are offered
which cannot make the worshiper perfect in conscience,” - The gifts and sacrifices of
the Old Covenant cannot perfect a person’s conscience
5.1.
"The time then
present" refers to the time of the Old Covenant, and during this time
sacrifices were offered, but men's consciences were never cleansed from sin,
for this only the blood of Christ would be effectual.
5.2.
There was a continual
remembrance of sins with the Jewish sacrifices, since guilt and fear of
punishment were not removed. There was not
the complete removal of sin like occurs with the believer in Jesus who is
washed white as snow, having his conscience "perfected."
5.3.
To "perfect"
a worshipper is to fit him for proper, healthy, and productive relationship
with the Lord.
6. We Christians must realize that the first step in our entering into
God’s presence must be to allow His blood to cleanse us and free our
conscience.
6.1.
Is there anything in your
life about which you are being disobedient, and thus you are sinning? If so, you should first confess and repent of
your sin and thus allow His blood to cleanse you, then come and dwell in His
presence continually.
7. VS 9:10 - “10 since
they relate only to food and drink and various washings, regulations for the
body imposed until a time of reformation.” - The sacrifices of the Old Testament related
only to external ceremonial defilements
7.1.
The Levitical
"washings" which priests and the people had to submit to in order to
cleanse them from "ceremonial defilements" would fit them for taking
part in the service of the Lord.
However, in comparison to the heavenly ministry of Christ these Old
Testament ordinances were "carnal ordinances" which had the general
character of externality and materiality.
7.2.
In contrast to the Old
Testament ministry, Christ cleanses the conscience of believers by His blood
and in doing so purifies the heart of men, all of which is characterized
essentially as being inward and spiritual.
7.3.
When we consider the number,
variety, and frequency, with the much attention, and labor, and expense which
the Levitical rites incurred, we don't wonder that Peter in Acts 15:10
described them as "a burden which neither they nor their fathers were able
to bear."
8. VS 9:11-12 - “11 But
when Christ appeared as a high priest of the good things to come, He entered
through the greater and more perfect tabernacle, not made with hands, that is
to say, not of this creation; 12 and not through the blood of goats and calves,
but through His own blood, He entered the holy place once for all, having obtained
eternal redemption.” - Christ as our high priest entered into the
more perfect tabernacle in heaven and there brought the sacrifice of his own
blood
8.1.
These verses have a
description of Jesus Christ as "the Mediator of the new and better
covenant" than the sons of Aaron.
His official character is that He is a High Priest of good things to
come.
8.2.
Jesus has obtained
"eternal redemption for His people."
He has entered the
8.3.
Jesus entered into the holy
place as our high priest "not by the blood of goats and of calves, but by
His own blood."
8.4.
Through Jesus Christ have
come "truth and grace," that is His economy, and thus the author
writes of the "good things to come."
8.5.
The Jewish priest obtained a
temporary deliverance by making a ceremonial and imperfect atonement, but
Christ "the high priest of good things to come," obtained an
everlasting deliverance by making a real and an absolute perfect
atonement. He has "finished
transgression, made an end of sin, and brought in everlasting
righteousness." "His blood
cleanses from all sin."
8.6.
Christ entered the
"holy place" as the Jewish high priest who once a year went into the
holy of holies, with the blood of atonement, to present before God evidence of
the completed atonement, and to make intercession for the people. But, the Messiah entered into the true
"holy place," to present, as it were to God the evidence of the
completeness of the atonement He had made, and to follow it up by a
never-ceasing intercession in behalf of His people, founded on His all-perfect
atoning sacrifice.
8.7.
Christ's very entrance into
the heavenly holy of holies was a proof of the perfection of His
sacrifice. An evidence of this truth is
to be found in the place which He occupies there, and in the manner in which He
is employed there: "all power in
heaven and on earth" is conferred on Him.
8.8.
In the Old Testament it says
that "in the blood is the life," and this shed blood of Christ is the
symbol of His death as the perfect sacrificial lamb.
9. VS 9:13-14 - “13 For
if the blood of goats and bulls and the ashes of a heifer sprinkling those who
have been defiled, sanctify for the cleansing of the flesh, 14 how much more
will the blood of Christ, who through the eternal Spirit offered Himself
without blemish to God, cleanse your conscience from dead works to serve the
living God?” - The blood of goats and bulls and the ashes of
a heifer can’t accomplish near what the blood of Christ can
9.1.
In verse 13 the phrase
"the blood of bulls and goats" is obviously just equivalent to
– “the blood of animals offered as sacrifices for sin, according to the law of
Moses.”
9.2.
The phrase "the
ashes of a heifer" refers to a remarkable ceremonial usage, of which
we have an account in the 19th chapter of the book of Numbers. A red heifer, or young cow, without blemish
which had never been yoked up, was to be taken outside the camp and slain in
the presence of the priest. The priest
then was to sprinkle her blood with his finger seven times before the
tabernacle of the congregation. The
carcass was then to be entirely burned, and into the midst of the fire which
consumed it was to be thrown by the priest cedar wood, hyssop, and scarlet
wool. When the carcass was completely
consumed, the ashes were to be collected and preserved. When a person contracted that ceremonial
defilement which arose from touching a dead body, a portion of these ashes was
to be mixed in running water, and a clean person, dipping a bunch of hyssop in
the mixture, was to sprinkle it on him that was unclean.
9.3.
Now the sprinkling of the
blood of an animal offered as a sacrifice for sin, or the sprinkling of this
mixture of the ashes of the burnt heifer and pure running water, on a person
who was ceremonially defiled, and therefore excluded from mingling with his
brethren in the worship, and in the ordinary intercourse of life,
"sanctified to the purifying of the flesh." That is, it removed ceremonial
defilement. The person thus sprinkled
according to the due order, might lawfully mingle with the congregation of the
Lord.
9.4.
"The purifying of the
flesh" does not mean the cleansing of the body, for sprinkling with blood
and ashes rather soiled than purified, instead it refers to external,
ceremonial purification, as opposed to spiritual, real moral purification.
9.5.
The ministry of our Lord as
a high priest though was "a more excellent ministry" for its efficacy
was of a far superior nature. "The
blood of Christ, who through the eternal Spirit offered Himself without spot
unto God, purifies the conscience from dead works, to serve the living
God."
9.5.1. The blood of a man is of more worth than that of a sheep.
9.5.2. The blood of a king or a great general is counted of more value than
hundreds of common soldiers.
9.5.3. The blood of the Son of God is incalculable in value!
9.6.
His own blood, the precious
blood of the Son of God, it has infinite worth for it gave such mighty power
that :
9.6.1. It opened the grave for Jesus’ resurrection.
9.6.2. It opened heaven.
9.6.2.1. It gave the victory over all the powers of death and hell beneath, and gave
Him the victor's place on high on the throne of God. Now when that blood, from out of the heavenly
sanctuary, is sprinkled on the conscience by the heavenly High Priest, how much
more and with what an infinitely effectual cleansing, must our conscience be
cleansed.
9.6.2.2. A conscience fully cleansed with the blood of Christ, fully conscious
of its cleansing power, has the sense of guilt and shame removed to an infinite
distance. We are also delivered from a
sense of insincerity and double-heartedness, which renders boldness of access
to God an impossibility.
9.6.2.3. Our conscience is the sense which pervades our whole spiritual nature,
and at once notices and reports what is wrong or right in our state. Hence it is when the conscience is cleansed
or perfected, the heart is cleansed and perfected too. And so it is in the heart that the power the
blood had in heaven is communicated here on earth.
9.7.
"Christ offered Himself
to God." Christ willingly took the
place of sinners, and died and suffered in their room what to the infinitely
wise, and holy, and just Governor of the world seemed necessary and sufficient
to make their pardon and salvation consistent with, and illustrative of, the
perfections of His character, and the principles of His moral administration. But He did not just offer Himself, He offered
Himself as the one who "was without spot or blemish." Not only was the obedience and satisfaction,
viewed by themselves, complete, but He who yielded them was completely free
from sin.
9.8.
He offered "Himself,"
all that He was, all that He had done.
His was an entire, most willing subjection to the very law He had
created and man had violated, both in its precept and sanction. He yielded to that law from the moment of His
incarnation to the moment of His death.
9.8.1. We need to look to the heart of the shepherd of the flock, for no one
forced Him to be sacrificed, "He offered Himself."
9.9.
The phrase "through
the Eternal Spirit" He offered Himself to God can mean that it was in
His own "divine nature" that He offered Himself, or that it was
through the divine agency and empowerment of the Holy Spirit in which He lived,
was sacrificed, and died. I think both
are true.
9.10.
Through this blood, which
was symbolic of His life as we learned, which was sacrificed to God, our
consciences are purged from dead works to serve the living God. "Dead works" are clearly sins which
have been committed against God. From
all of these the blood of Christ can cleanse our consciences as white as snow,
removing all our pollution of sin and conscience. And, as the blood of Christ purifies the
conscience, it likewise purifies the heart of the Christian.
9.11.
Sin makes man hateful in
God's sight, both the object of judicial and moral disapproval, but not only
so, conscious guilt makes a man unfit for acceptable service of God. The essence of the service which God requires
of His intelligent creatures is love.
The man whose conscience is polluted with unpardoned guilt cannot
love.
9.12.
But, as important as the
cleansing in the blood of Christ is, it is not the end or final aim of
redemption. It is only the beginning,
the means to a higher end - the fitness for the "service of the living God."
Cleansing is for service. This is
what the later part of verse 14 teaches.
9.13.
The "living God" is
used as a contrast to the dead idols of the heathen.
9.14.
The priests honored the
blood sprinkled on them by boldly entering the tabernacle, should not we honor
the blood of the Lamb by believing that it gives the power for a life in the
holiest, in the service of the living God.
9.15.
Self-sacrifice was what
caused Christ to offer Himself, and this same characteristic should be imitated
by all to whom have applied and been washed with the blood of Christ, for it is
through the eternal Spirit that the blood was sacrificed and that it is
applied. It is self-will, or
selfishness, and pride that is the root of sin in us, and as we are washed in
the blood of the Lamb, His spirit of meekness and submissiveness and obedience
will work in us, because the same Eternal Spirit, through which the blood was
shed, applies it in our hearts.
10.
VS 9:15 - “15 And for this reason He is the
mediator of a new covenant, in order that since a death has taken place for the
redemption of the transgressions that were committed under the first covenant,
those who have been called may receive the promise of the eternal inheritance.” - Jesus is the mediator of a
new covenant
10.1.
The phrase "for this
reason" is backward looking and the meaning is "Because of the
blood of Christ, who through the eternal Spirit offered Himself without spot to
God, purges the conscience from dead works, to serve the living God, while the
blood of bulls and goats, and the ashes of a heifer sprinkling the unclean,
could only sanctify to the purifying of the flesh.” For this reason, Christ is the
Mediator of the new covenant.
10.2.
The word
"testament" should, if used, probably be translated
"covenant" since it is the same word translated as covenant every
where else in the New Testament. A
"testament" is the last will by which one party leaves his property
to another. A "covenant" is
simply a treaty between two parties. The
same Greek word is used for both words, and only context will provide the
proper translation for the word.
10.3.
"Those who have been
called" is a reference to the true people of God, those who have been
foreknown before the foundation of the world, and thus predestined to salvation
through Christ.
10.4.
What do those who have been
"called" or predestined to be the children of God receive?
10.4.1.
The eternal inheritance of
salvation through Christ.
10.4.1.1. Those under the first covenant received the promised land of Canaan,
which is a type or emblem, of the true eternal promised land of heaven and
eternal happiness which God intends for His children.
10.5.
If the New Covenant was
needed since the Old Covenant in the Law of Moses didn’t provide for man’s real
spiritual need of a cleansed conscience and regenerated heart, then we should
get out from living under the Old Covenant of Law and condemnation and learn to
walk in the Spirit. Only then shall we
receive the benefits of the New Covenant.
11.
VS 9:16-17 - “16 For where a covenant is,
there must of necessity be the death of the one who made it. 17 For a covenant
is valid only when men are dead, for it is never in force while the one who
made it lives.” - A covenant being made requires the death of
the one who made it
11.1.
These verses use the same
word previously referred to which is translated in the New Testament as
"covenant" and this is probably the correct translation of the word
in verse 16. However, some have said
that the word "testament" ( or “will” ) could be used in this chapter
since a testament is received after men have died, and in like manner the
inheritance which we receive from Christ, we receive as the result of His death
on our behalf. However, most modern
translations use the word "covenant" here since it is perhaps a more
likely rendering. This translation makes
these verses more difficult to interpret, however.
11.2.
It cannot be said as a general
rule that all "covenants" or "treaties" are effected
through a death. For this reason, some
have said that a general application is not intended for these verses, rather
"divine" covenants are enacted through death. This we know to be true through both the Old
Testament and New.
11.2.1.
If you follow the scarlet
thread of blood in God's covenants with man, you will see that blood is shed
from the sacrifice of an animal for clothing to cover Adam and Eve's nakedness,
to the shed blood of the Savior who said "this is My blood of the covenant
which is to be shed on behalf of many for forgiveness of sins," Mt.
26:28.
11.2.2.
In God's covenant economy
there must be of necessity the death of that which ratifies the covenant, or
the sacrificial victim. For a covenant
is in force "over the dead."
That is the literal meaning of the words translated, "when men
are dead."
11.2.3.
The sacrificing of an animal
was an act of brutality, violence, and gore.
We who have never truly lived under the Old Covenant religion can only
guess what the constant sacrificing of animal’s brought to people’s minds
whenever they visited the temple. This
aspect of the worship of the Old Covenant was designed by the Lord to make
people acutely aware of the fact that because of man’s sins that God’s
righteousness and justice had to be satisfied, for the Lord hates sin. That righteousness and justice taken out upon
animals of sacrifice was intended to prepare people to understand why the Son
of God had to suffer what He did upon Calvary’s cross. And if God’s righteousness and justice against
man’s sin was not fully satisfied through Christ’s suffering on Calvary, then
what He went through was the most horrible and pointless travesty to occur in
all of time.
11.2.4.
A covenant is confirmed then
when the sacrificial victims have been slain, otherwise it has no force while
that which ratifies it lives. It is not
the life, but the death of the victim, which confirms the covenant.
11.2.4.1. This is not only a fact, but it is a necessary fact.
11.2.4.1.1.
Why were the victims
sacrificed at the confirmation of the first covenant, but to show that
blessings could not be conferred on fallen men without a display of God's
displeasure at sin, and His determination to punish it?
11.2.4.1.2.
Why did Jesus Christ die as
a propitiatory victim? It was "to
declare the righteousness of God in the remission of the sins which are past,
through His forbearance," or to declare His righteousness in continuing to
pardon sin, and, to make it evident that "He was just, while justifying
the ungodly sinner who is believing in Jesus."
12.
VS 9:18-21 - “18 Therefore even the first
covenant was not inaugurated without blood. 19 For when every commandment had
been spoken by Moses to all the people according to the Law, he took the blood
of the calves and the goats, with water and scarlet wool and hyssop, and
sprinkled both the book itself and all the people, 20 saying, “This is the
blood of the covenant which God commanded you.”
21 And in the same way he sprinkled both the tabernacle and all the
vessels of the ministry with the blood.” - When the first covenant was inaugurated
everything pertaining to the covenant was sprinkled with blood
12.1.
The first covenant was not
inaugurated, ratified, or confirmed, without the shedding of the blood of the
expiatory victim. Verse 19 recalls the
ratifying of the first covenant with the sprinkling of blood upon all
instruments and inaugurates.
12.2.
This story is partially
taken from Exodus chapters 3, 7, and 8.
There are two particular things to note in verse 19.
12.2.1.
First, the blood of the
propitiatory victims is shed and then it is sprinkled.
12.2.2.
Second, the merits of this
propitiatory sacrifice must be transferred as it were to the individual, in
order for the benefits of the covenant to be enjoyed.
12.3.
In verse 20, Moses announced
the meaning and design of the solemn ceremony by saying "this is the
blood of the covenant which God commanded you." This is an almost exact copy of the words of
Christ spoken at the last supper as He passed the cup in Mt. 26:28, “28 for this is My blood of the covenant , which is poured out for many for
forgiveness of sins.”
12.4.
In the verses which follow,
the author goes on to remark that not only was the covenant solemnly ratified
by the shedding of blood at its inauguration, but also at the setting up of the
tabernacle, and the commencement of the Levitical service, and likewise
throughout the whole continuance of the first economy. Almost everything was purged or sanctified by
blood, and that remission of guilt could only, according to the principles of
that economy, be obtained by the shedding of blood. Blood was shed everywhere in other words.
13.
VS 9:22 - “22 And according to the Law, one
may almost say, all things are cleansed with blood, and without shedding of
blood there is no forgiveness.” - Looking at the law we can say that almost
everything is cleansed by blood
13.1.
This verse seems to refer to
what took place during the whole course of the Mosaic economy, with a
particular reference to the solemn purifications which took place on the great
Day of Atonement.
13.2.
The author says, "almost
all things," because there were exceptions to this principle. Some things were purified by fire, others
with water, others with water mixed with the ashes of the red heifer.
13.3.
The great lesson taught was,
"without the shedding of blood there is no remission." In other words, blood must be shed in order
to the enjoyment of the blessings promised in the covenant!
13.4.
We Christians need to
continually allow the blood of Christ to cleanse our hearts and our
consciences. We need to constantly live
in Christ in heaven through the indwelling of the Holy Spirit. Since we now have access into the Holy of
Holies of Heaven, let us therefore live our whole life there before the very
throne of God, in awe, worship, and adoration of our God.
14.
VS 9:23-24 - “23 Therefore it was necessary
for the copies of the things in the heavens to be cleansed with these, but the
heavenly things themselves with better sacrifices than these. 24 For Christ did
not enter a holy place made with hands, a mere copy of the true one, but into
heaven itself, now to appear in the presence of God for us;” - The blood of the sacrifices
of the Old Covenant satisfied the needs of the Old Covenant but something
greater is required for a heavenly priest
14.1.
The general principle
involved in these words is that in expiation the victim must correspond in
dignity to the nature of the offences expiated, and the value of the blessings
secured. "The blood of bulls and of
goats, and the ashes of an heifer," may expiate ceremonial guilt and
secure external, temporary blessings, but in order to expiate true moral guilt,
and the obtain true spiritual and eternal blessings, a nobler victim must
bleed. Only Christ could qualify to be
such a victim.
14.2.
It is also plain that "the
patterns of the things in the heavens" are just the things which were
purified by the blood of animals slain in sacrifice under the first
covenant: the Israelite people, the book
of the law, the tabernacle, and the vessels of ministry.
14.2.1.
Now what answers to these
under the New Covenant? Of what were
these the patterns and types? Of what
were the Israelite people the pattern?
14.2.1.1. The apostle Paul answers the question:
"We are the true circumcision, who worship God in the Spirit, who
rejoice in Christ Jesus, and have no confidence in the flesh."
14.2.2.
What in the New Covenant
corresponds to the book of the law?
14.2.2.1. It is the revelation of mercy, the testimony of God concerning His Son,
the promise of eternal life through Him.
14.2.2.2. The tabernacle and the vessels of ministry were types or patterns of
favorable intercourse and fellowship with God, and the means of maintaining
it.
14.2.3.
These things described are
described "heavenly things," in opposition to the "earthly
things" of the Mosaic dispensation.
14.2.4.
As the Israelite tabernacle,
so the heavens themselves needed purifying from the sin of man which had
ascended unto heaven, before the throne of God.
14.2.5.
As the sprinkling of the
blood on the tabernacle and vessels of ministry was necessary to make them
usable under that covenant and law, so the blood of Christ made heaven and the
throne of God accessible to men.
14.2.6.
The sprinkling of blood upon
the book of the law ratified the law, and thus the law of the Spirit of life in
Christ Jesus was ratified by the blood of Christ.
15.
VS 9:25-26 - “25 nor was it that He should
offer Himself often, as the high priest enters the holy place year by year with
blood not his own. 26 Otherwise, He would have needed to suffer often since the
foundation of the world; but now once at the consummation of the ages He has
been manifested to put away sin by the sacrifice of Himself.” - Jesus did not need to be
offered often as was the case of the prior sacrifices, rather He was offered up
once ‘at the consummation of the ages’
15.1.
The Jewish high priest
offered sacrifices by shedding the blood of the sacrificial victim, and laying
it on the altar. This was what is
properly called, offering the sacrifice.
The sacrifice was offered outside the tabernacle, though the blood of
the sacrifice was carried into the Holy of Holies and presented upon the mercy
seat of the Ark.
15.2.
After having offered the
sacrifice, the high priest went with its blood, "not his own"
when he entered, and, it was not that he might permanently remain there, it was
that having finished his ministry on that occasion, he might go forth, and
again as the season returned, offer sacrifice, and again enter into the holy
place. Not so with Jesus, our great high
priest. He has offered His sacrifice,
and He has entered into the holy place.
He has not entered for the purpose of coming forth again to offer
another sacrifice. His sacrifice will
never be repeated.
15.3.
The design of Christ is that
complete and total atonement of sins present, past, and future is available
immediately to all who place their faith in His death and blood shed on their
behalf.
15.4.
The phrase "at the
consummation" refers to the fact that from the word of God, this
present period of time since our Lord's appearance is termed "the end of
the world," or the "conclusion of the ages." Jesus Christ is God's total and complete
revelation to man. In these last of the
ages, He has been manifested once, for the first and only time, "for the
purpose of taking away sins."
16.
VS 9:27 - “27 And inasmuch as it is
appointed for men to die once and after this comes judgment, 28 so Christ also,
having been offered once to bear the sins of many, shall appear a second time
for salvation without reference to sin, to those who eagerly await Him.” - When men die they will next
be judged, however Christ was offered once to take away sins, but He shall
appear a second time for those who eagerly await Him
16.1.
By divine ordination, rising
out of the sin of man, men die once, and only once. The wages of sin is death. Physical death, spiritual death, and
eventually eternal death is the reward for sin.
16.2.
Death is something which,
according to the law of nature, can be undergone but once. There will be no re-incarnation of men.
16.3.
Unbelieving men will have
their spirits united again with their bodies after death, but that is not that they may again die, but
that they may be judged and spend eternity in hell.
16.4.
Jesus has offered Himself,
and He will indeed return to the world again, but it will not be to offer a
sacrifice, it will be to complete the salvation of all who look for Him, and
also to judge the living and the dead.
16.5.
An eternal destiny in heaven
or hell awaits everyone who has died, when the "appearing of our great God
and Savior, Jesus Christ" occurs.