Hebrews 9
9
The Worship of the First Covenant.#The regulations for worship under the old covenant permitted all the priests to enter the Holy Place (Heb 2:6), but only the high priest to enter the Holy of Holies and then only once a year (Heb 9:3–5, 7). The description of the sanctuary and its furnishings is taken essentially from Ex 25–26. This exclusion of the people from the Holy of Holies signified that they were not allowed to stand in God’s presence (Heb 9:8) because their offerings and sacrifices, which were merely symbols of their need of spiritual renewal (Heb 9:10), could not obtain forgiveness of sins (Heb 9:9). 1Now [even] the first covenant had regulations for worship and an earthly sanctuary. 2For a tabernacle was constructed, the outer one,#The outer one: the author speaks of the outer tabernacle (Heb 9:6) and the inner one (Heb 9:7) rather than of one Mosaic tabernacle divided into two parts or sections. in which were the lampstand, the table, and the bread of offering; this is called the Holy Place.#Ex 25:23–30. 3#The second veil: what is meant is the veil that divided the Holy Place from the Holy of Holies. It is here called the second, because there was another veil at the entrance to the Holy Place, or “outer tabernacle” (Ex 26:36). Behind the second veil was the tabernacle called the Holy of Holies,#Ex 26:31–34. 4in which were the gold altar of incense#The gold altar of incense: Ex 30:6 locates this altar in the Holy Place, i.e., the first tabernacle, rather than in the Holy of Holies. Neither is there any Old Testament support for the assertion that the jar of manna and the staff of Aaron were in the ark of the covenant. For the tablets of the covenant, see Ex 25:16. and the ark of the covenant entirely covered with gold. In it were the gold jar containing the manna, the staff of Aaron that had sprouted, and the tablets of the covenant.#Ex 16:32–34; 25:10, 16, 21; 30:1–10; Lv 16:12–13; Nm 17:2–7, 16–26. 5#The place of expiation: the gold “mercy seat” (Greek hilastērion, as in Rom 3:25), where the blood of the sacrificial animals was sprinkled on the Day of Atonement (Lv 16:14–15). This rite achieved “expiation” or atonement for the sins of the preceding year. Above it were the cherubim of glory overshadowing the place of expiation. Now is not the time to speak of these in detail.#Ex 25:16–22; 26:34; Lv 16:14–15.
6With these arrangements for worship, the priests, in performing their service,#In performing their service: the priestly services that had to be performed regularly in the Holy Place or outer tabernacle included burning incense on the incense altar twice each day (Ex 30:7), replacing the loaves on the table of the bread of offering once each week (Lv 24:8), and constantly caring for the lamps on the lampstand (Ex 27:21). go into the outer tabernacle repeatedly,#Ex 27:21; 30:7; Lv 24:8. 7but the high priest alone goes into the inner one once a year, not without blood#Not without blood: blood was essential to Old Testament sacrifice because it was believed that life was located in the blood. Hence blood was especially sacred, and its outpouring functioned as a meaningful symbol of cleansing from sin and reconciliation with God. Unlike Hebrews, the Old Testament never says that the blood is “offered.” The author is perhaps retrojecting into his description of Mosaic ritual a concept that belongs to the New Testament antitype, as Paul does when he speaks of the Israelites’ passage through the sea as a “baptism” (1 Cor 10:2). that he offers for himself and for the sins of the people.#Ex 30:10; Lv 16:1–14. 8In this way the holy Spirit shows that the way into the sanctuary had not yet been revealed while the outer tabernacle still had its place. 9This is a symbol of the present time,#The present time: this expression is equivalent to the “present age,” used in contradistinction to the “age to come.” in which gifts and sacrifices are offered that cannot perfect the worshiper in conscience 10but only in matters of food and drink and various ritual washings: regulations concerning the flesh, imposed until the time of the new order.#13:9; Lv 11; 14:8; Nm 19:11–21; Col 2:16.
Sacrifice of Jesus. 11#Christ, the high priest of the spiritual blessings foreshadowed in the Old Testament sanctuary, has actually entered the true sanctuary of heaven that is not of human making (Heb 9:11). His place there is permanent, and his offering is his own blood that won eternal redemption (Heb 9:12). If the sacrifice of animals could bestow legal purification (Heb 9:13), how much more effective is the blood of the sinless, divine Christ who spontaneously offered himself to purge the human race of sin and render it fit for the service of God (Heb 9:14). But when Christ came as high priest of the good things that have come to be,#The good things that have come to be: the majority of later manuscripts here read “the good things to come”; cf. Heb 10:1. passing through the greater and more perfect tabernacle not made by hands, that is, not belonging to this creation,#4:14; 10:1, 20. 12he entered once for all into the sanctuary, not with the blood of goats and calves but with his own blood, thus obtaining eternal redemption.#7:27; Mt 26:28. 13For if the blood of goats and bulls and the sprinkling of a heifer’s ashes#A heifer’s ashes: ashes from a red heifer that had been burned were mixed with water and used for the cleansing of those who had become ritually defiled by touching a corpse; see Nm 19:9, 14–21. can sanctify those who are defiled so that their flesh is cleansed,#10:4; Lv 16:6–16; Nm 19:9, 14–21. 14how much more will the blood of Christ, who through the eternal spirit#Through the eternal spirit: this expression does not refer either to the holy Spirit or to the divine nature of Jesus but to the life of the risen Christ, “a life that cannot be destroyed” (Heb 7:16). offered himself unblemished to God, cleanse our consciences from dead works to worship the living God.#10:10; Rom 5:9; 1 Tm 3:9; Ti 2:14; 1 Pt 1:18–19; 1 Jn 1:7; Rev 1:5.
15#Jesus’ role as mediator of the new covenant is based upon his sacrificial death (cf. Heb 8:6). His death has effected deliverance from transgressions, i.e., deliverance from sins committed under the old covenant, which the Mosaic sacrifices were incapable of effacing. Until this happened, the eternal inheritance promised by God could not be obtained (Heb 9:15). This effect of his work follows the human pattern by which a last will and testament becomes effective only with the death of the testator (Heb 9:16–17). The Mosaic covenant was also associated with death, for Moses made use of blood to seal the pact between God and the people (Heb 9:18–21). In Old Testament tradition, guilt could normally not be remitted without the use of blood (Heb 9:22; cf. Lv 17:11). For this reason he is mediator of a new covenant: since a death has taken place for deliverance from transgressions under the first covenant, those who are called may receive the promised eternal inheritance.#1 Tm 2:5. 16#A will…death of the testator: the same Greek word diathēkē, meaning “covenant” in Heb 9:15, 18, is used here with the meaning will. The new covenant, unlike the old, is at the same time a will that requires the death of the testator. Jesus as eternal Son is the one who established the new covenant together with his Father, author of both covenants; at the same time he is the testator whose death puts his will into effect. Now where there is a will, the death of the testator must be established. 17For a will takes effect only at death; it has no force while the testator is alive. 18Thus not even the first covenant was inaugurated without blood. 19#A number of details here are different from the description of this covenant rite in Ex 24:5–8. Exodus mentions only calves (“young bulls,” NAB), not goats (but this addition in Hebrews is of doubtful authenticity), says nothing of the use of water and crimson wool and hyssop (these features probably came from a different rite; cf. Lv 14:3–7; Nm 19:6–18), and describes Moses as splashing blood on the altar, whereas Hebrews says he sprinkled it on the book (but both book and altar are meant to symbolize the agreement of God). The words of Moses are also slightly different from those in Exodus and are closer to the words of Jesus at the Last Supper in Mk 14:24 // Mt 26:28. When every commandment had been proclaimed by Moses to all the people according to the law, he took the blood of calves [and goats], together with water and crimson wool and hyssop, and sprinkled both the book itself and all the people,#9:12–13. 20saying, “This is ‘the blood of the covenant which God has enjoined upon you.’”#Ex 24:3–8; Mt 26:28; Mk 14:24. 21In the same way, he sprinkled also the tabernacle#According to Exodus, the tabernacle did not yet exist at the time of the covenant rite. Moreover, nothing is said of sprinkling it with blood at its subsequent dedication (Ex 40:9–11). and all the vessels of worship with blood.#Ex 40:9; Lv 8:15, 19. 22#Without the shedding of blood there is no forgiveness: in fact, ancient Israel did envisage other means of obtaining forgiveness; the Old Testament mentions contrition of heart (Ps 51:17), fasting (Jl 2:12), and almsgiving (Sir 3:29). The author is limiting his horizon to the sacrificial cult, which did always involve the shedding of blood for its expiatory and unitive value. According to the law almost everything is purified by blood,#Lv 17:11. and without the shedding of blood there is no forgiveness.
23#Since the blood of animals became a cleansing symbol among Old Testament prefigurements, it was necessary that the realities foreshadowed be brought into being by a shedding of blood that was infinitely more effective by reason of its worth (Heb 9:23). Christ did not simply prefigure the heavenly realities (Heb 9:24) by performing an annual sacrifice with a blood not his own (Heb 9:25); he offered the single sacrifice of himself as the final annulment of sin (Heb 9:26). Just as death is the unrepeatable act that ends a person’s life, so Christ’s offering of himself for all is the unrepeatable sacrifice that has once for all achieved redemption (Heb 9:27–28). Therefore, it was necessary for the copies of the heavenly things to be purified by these rites, but the heavenly things themselves by better sacrifices than these.#Jb 15:15. 24For Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf.#7:25; Rom 8:34; 1 Jn 2:1–2. 25Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own; 26if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages#At the end of the ages: the use of expressions such as this shows that the author of Hebrews, despite his interest in the Platonic concept of an eternal world above superior to temporal reality here below, nevertheless still clings to the Jewish Christian eschatology with its sequence of “the present age” and “the age to come.” to take away sin by his sacrifice.#7:27; Jn 1:29; Gal 4:4. 27Just as it is appointed that human beings die once, and after this the judgment,#Gn 3:19. 28so also Christ, offered once to take away the sins of many,#To take away the sins of many: the reference is to Is 53:12. Since the Greek verb anapherō can mean both “to take away” and “to bear,” the author no doubt intended to play upon both senses: Jesus took away sin by bearing it himself. See the similar wordplay in Jn 1:29. Many is used in the Semitic meaning of “all” in the inclusive sense, as in Mk 14:24. To those who eagerly await him: Jesus will appear a second time at the parousia, as the high priest reappeared on the Day of Atonement, emerging from the Holy of Holies, which he had entered to take away sin. This dramatic scene is described in Sir 50:5–11. will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.#10:10; Is 53:12.
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Confraternity of Christian Doctrine, Inc
Hebrews 9
9
1 Certainly, the former also had the justifications of worship and a holy place for that age.
2 For a tabernacle was made at first, in which were the lampstand, and the table, and the bread of the Presence, which is called Holy.
3 Then, beyond the second veil, was the tabernacle, which is called the Holy of Holies,
4 having a golden censer, and the ark of the testament, covered all around and on every part with gold, in which was a golden urn containing manna, and the rod of Aaron which had blossomed, and the tablets of the testament.
5 And over the ark were the Cherubim of glory, overshadowing the propitiatory. There is not enough time to speak about each of these things.
6 Yet truly, once such things were placed together, in the first part of the tabernacle, the priests were, indeed, continually entering, so as to carry out the duties of the sacrifices.
7 But into the second part, once a year, the high priest alone entered, not without blood, which he offered on behalf of the neglectful offenses of himself and of the people.
8 In this way, the Holy Spirit is signifying that the way to what is most holy was not yet made manifest, not while the first tabernacle was still standing.
9 And this is a parable for the present time. Accordingly, those gifts and sacrifices that are offered are not able, as concerns the conscience, to make perfect those things that serve only as food and drink,
10 as well as the various washings and justices of the flesh, which were imposed upon them until the time of correction.
11 But Christ, standing as the High Priest of future good things, through a greater and more perfect tabernacle, one not made by hand, that is, not of this creation,
12 entered once into the Holy of Holies, having obtained eternal redemption, neither by the blood of goats, nor of calves, but by his own blood.
13 For if the blood of goats and oxen, and the ashes of a calf, when these are sprinkled, sanctify those who have been defiled, in order to cleanse the flesh,
14 how much more will the blood of Christ, who through the Holy Spirit has offered himself, immaculate, to God, cleanse our conscience from dead works, in order to serve the living God?
15 And thus he is the Mediator of the new testament, so that, by his death, he intercedes for the redemption of those transgressions which were under the former testament, so that those who have been called may receive the promise of an eternal inheritance.
16 For where there is a testament, it is necessary for the death of the one who testifies to intervene.
17 For a testament is confirmed by death. Otherwise, it as yet has no force, as long as the one who testifies lives.
18 Therefore, indeed, the first was not dedicated without blood.
19 For when every commandment of the law had been read by Moses to the entire people, he took up the blood of calves and goats, with water and with scarlet wool and hyssop, and he sprinkled both the book itself and the entire people,
20 saying: "This is the blood of the testament which God has commanded for you."
21 And even the tabernacle, and all the vessels for the ministry, he similarly sprinkled with blood.
22 And nearly everything, according to the law, is to be cleansed with blood. And without the shedding of blood, there is no remission.
23 Therefore, it is necessary for the examples of heavenly things to be cleansed, just as, indeed, these things were. Yet the heavenly things are themselves better sacrifices than these.
24 For Jesus did not enter by means of holy things made with hands, mere examples of the true things, but he entered into Heaven itself, so that he may appear now before the face of God for us.
25 And he did not enter so as to offer himself repeatedly, as the high priest enters into the Holy of Holies each year, with the blood of another.
26 Otherwise, he would need to have suffered repeatedly since the beginning of the world. But now, one time, at the consummation of the ages, he has appeared in order to destroy sin though his own sacrifice.
27 And in the same manner as it has been appointed for men to die one time, and after this, to be judged,
28 so also Christ was offered, one time, in order to empty the sins of so many. He shall appear a second time without sin, for those who await him, unto salvation.
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