---
title: "Commentary Critical and Explanatory on the Whole Bible -  Hebrews 9"
description: "CHAPTER 9   :-. 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 CHRI"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/9"
---

CHAPTER 9

. 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.

**1. Then verily**—*Greek,*
"Accordingly then." Resuming the subject from . 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 [Hebrews 9:11](../../../kjv/hebrews/9/11);
[Hebrews 9:12](../../../kjv/hebrews/9/12), "not of this
building," [Hebrews 9:24](../../../kjv/hebrews/9/24).
Material, outward, perishing (however precious its materials were),
and also defective religiously. In [Hebrews 9:24](../../../kjv/hebrews/9/24), "*the worldly sanctuary*" is discussed; in
[Hebrews 9:6-10](../../../kjv/hebrews/9/6-10), 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.

**2.** Defining "the worldly
tabernacle."
**a tabernacle**—"the
tabernacle."
**made**—built and
furnished.
**the first**—the anterior
tabernacle.
**candlestick . . .
table**—typifying *light* and *life* (). The candlestick consisted of a shaft and six branches
of gold, seven in all, the bowls made like almonds, with a knop and a
flower in one branch. It was carried in Vespasian's triumph, and the
figure is to be seen on Titus' arch at Rome. The *table* of
shittim wood, covered with gold, was for the showbread ().
**showbread**—literally,
"the setting forth of the loaves," that is, the loaves set
forth: "the show of the bread" [ALFORD].
In the outer holy place: so the Eucharist continues until our
entrance into the heavenly Holy of Holies ().
**which,** &c.—"which
(tabernacle) is called the holy place," as distinguished from
"the Holy of Holies."

**3. And**—*Greek,* "But."
**after**—behind; within.
**second veil**—There were
two veils or curtains, one before the Holy of Holies (*catapetasma*),
here alluded to, the other before the tabernacle door (*calumma*).
**called**—as opposed to
"the true."

**4. golden censer**—The *Greek,*
must not be translated "altar of incense," for *it*
was not in "the holiest" place "after the second
veil," but in "the holy place"; but as in [2 Chronicles 26:19](../../../kjv/2-chronicles/26/19);
[Ezekiel 8:11](../../../kjv/ezekiel/8/11), "censer": so
*Vulgate* and *Syriac.* This GOLDEN
censer was only used on the day of atonement (other kinds of censers
on other days), and is therefore associated with *the holiest
place,* as being taken into it on that anniversary by the high
priest. The expression "which had," does not mean that the
golden censer was deposited there, for in that case the high priest
would have had to go in and bring it out before burning incense in
it; but that the golden censer was one of the articles *belonging
to,* and used for, the yearly service in the holiest place. He
virtually supposes (without specifying) the existence of the "altar
of incense" in the anterior holy place, by mentioning *the
golden censer* filled with incense from it: the incense answers to
*the prayers of the saints;* and the altar though outside the
holiest place, is connected with it (*standing close by the second
veil, directly before the ark of the covenant*), even as we find
an antitypical altar in heaven. The rending of the veil by Christ has
brought the antitypes to the altar, candlestick, and showbread of the
anterior holy place into the holiest place, heaven. In [Ezekiel 8:11](../../../kjv/ezekiel/8/11), *Hebrew,* "*the altar*" is said to
*belong to the oracle,* or holiest place (compare [Ezekiel 8:11](../../../kjv/ezekiel/8/11)).
**ark**—of shittim wood,
that is, acacia. Not in the second temple, but in its stead was a
stone basement (called "the stone of foundation"), three
fingers high.
**pot**—"golden,"
added in the *Septuagint,* and sanctioned by Paul.
**manna**—an omer, each
man's daily portion. In [1 Kings 8:9](../../../kjv/1-kings/8/9);
[2 Chronicles 5:10](../../../kjv/2-chronicles/5/10), it is said there was
nothing in the ark of Solomon's temple save the two stone tables of
the law put in by Moses. But the expression that there was nothing
THEN therein save the two
tables, leaves the inference to be drawn that formerly there were the
other things mentioned by the Rabbis and by Paul here, the pot of
manna (the memorial of God's providential care of Israel) and the rod
of Aaron, the memorial of the lawful priesthood ([Numbers 17:3](../../../kjv/numbers/17/3);
[Numbers 17:5](../../../kjv/numbers/17/5); [Numbers 17:7](../../../kjv/numbers/17/7);
[Numbers 17:10](../../../kjv/numbers/17/10)). The expressions
"before the Lord" ([Numbers 17:10](../../../kjv/numbers/17/10)), and "before the testimony" ([Numbers 17:10](../../../kjv/numbers/17/10)) thus mean, "IN
the ark." "In," however, may be used here (as the
corresponding *Hebrew* word) as to things *attached to* the
ark as appendages, as the book of the law was put "*in* the
*side* of the ark," and so the golden jewels offered by the
Philistines ([1 Samuel 6:8](../../../kjv/1-samuel/6/8)).
**tables of the covenant**—
([Deuteronomy 9:9](../../../kjv/deuteronomy/9/9); [Deuteronomy 10:2](../../../kjv/deuteronomy/10/2)).

**5. over it**—over "the ark
of the covenant."
**cherubim**—representing
the ruling powers by which God acts in the moral and natural world.
(See on ; ). Hence sometimes they answer to the ministering angels; but
mostly to the elect redeemed, by whom God shall hereafter rule the
world and set forth His manifold wisdom: redeemed humanity, combining
in, and with itself, the highest forms of subordinate creaturely
life; not angels. They stand on the mercy seat, and *on that ground*
become the habitation of God, from which His glory is to shine upon
the world. They expressly say, , "Thou hast *redeemed us.*" They are there
*distinguished from the angels,* and associated with the elders.
They were of one piece with the mercy seat, even as the Church is one
with Christ: their sole standing is on the blood-sprinkled mercy
seat; they gaze down at it as the redeemed shall for ever; they are
"the habitation of God through the Spirit."
**of glory**—The cherubim
were *bearers* of the divine *glory,* whence, perhaps, they
derive their name. The Shekinah, or cloud of *glory,* in which
Jehovah appeared between the cherubim over the mercy seat, the lid of
the ark, is doubtless the reference. THOLUCK
thinks the twelve loaves of the showbread represent the twelve tribes
of the nation, *presented as a community* before God consecrated
to Him (just as in the Lord's Supper believers, the spiritual Israel,
all partaking of the one bread, and becoming one bread and one body,
present themselves before the Lord as consecrated to Him, [1 Corinthians 10:16](../../../kjv/1-corinthians/10/16);
[1 Corinthians 10:17](../../../kjv/1-corinthians/10/17)); the oil and light,
the pure knowledge of the Lord, in which the covenant people are to
shine (the *seven* (lights), implying perfection); the ark of
the covenant, the symbol of God's kingdom in the old covenant, and
representing God dwelling among His own; the ten commandments in the
ark, the law as the basis of union between God and man; the mercy
seat covering the law and sprinkled with the blood of atonement for
the collective sin of the people, God's mercy [in Christ] stronger
than the law; the cherubim, the personified [redeemed] creation,
looking down on the mercy seat, where God's mercy, and God's law, are
set forth as the basis of creation.
**mercy seat**—*Greek,*
"the propitiatory": the golden cover of the ark, on which
was sprinkled the blood of the propitiatory sacrifice on the day of
atonement; the footstool of Jehovah, the meeting place of Him and His
people.
**we cannot**—conveniently:
besides what met the eye in the sanctuary, there were spiritual
realities symbolized which it would take too long to discuss in
detail, our chief subject at present being the *priesthood* and
the *sacrifices.* "Which" refers not merely to the
cherubim, but to *all* the contents of the sanctuary enumerated
in [Hebrews 9:2-5](../../../kjv/hebrews/9/2-5).

**6.** 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 ([Exodus 30:7](../../../kjv/exodus/30/7);
[Exodus 30:8](../../../kjv/exodus/30/8)).
**went**—*Greek,*
"enter": present tense.

**7. once every year**—the tenth
day of the seventh month. He entered within the veil *on that day*
twice at least. Thus "once" means here *on the one
occasion only.* The two, or possibly more, entrances on that one
day were regarded as parts of the one whole.
**not without blood**— ().
**offered**—*Greek,*
"offers."
**errors**—*Greek,*
"ignorances": "inadvertent errors." They might
have known, as the law was clearly promulged, and they were bound to
study it; so that their *ignorance* was culpable (compare
[Acts 3:17](../../../kjv/acts/3/17); [Ephesians 4:18](../../../kjv/ephesians/4/18);
[1 Peter 1:14](../../../kjv/1-peter/1/14)). Though one's ignorance
may mitigate one's punishment ([1 Peter 1:14](../../../kjv/1-peter/1/14)), it does not wholly exempt from punishment.

**8. The Holy Ghost**—Moses
himself did not comprehend the typical meaning ([1 Peter 1:11](../../../kjv/1-peter/1/11);
[1 Peter 1:12](../../../kjv/1-peter/1/12)).
**signifying**—by the
typical exclusion of all from the holiest, save the high priest once
a year.
**the holiest of all**—heaven,
the antitype.
**the first tabernacle**—the
anterior tabernacle, representative of the whole Levitical system.
*While it* (the first tabernacle, and that which represents the
Levitical system) *as yet* "*has a standing*" (so
the *Greek,* that is, "has continuance": "lasts"),
*the way to heaven* (the antitypical "holiest place")
*is not yet made manifest* (compare [Hebrews 10:19](../../../kjv/hebrews/10/19);
[Hebrews 10:20](../../../kjv/hebrews/10/20)). The Old Testament
economy is represented by the holy place, the New Testament economy
by the Holy of Holies. Redemption, by Christ, has opened the Holy of
Holies (access to heaven by *faith* now, [Hebrews 4:16](../../../kjv/hebrews/4/16);
[Hebrews 7:19](../../../kjv/hebrews/7/19); [Hebrews 7:25](../../../kjv/hebrews/7/25);
[Hebrews 10:19](../../../kjv/hebrews/10/19); [Hebrews 10:22](../../../kjv/hebrews/10/22);
by *sight* hereafter, [Isaiah 33:24](../../../kjv/isaiah/33/24);
[Revelation 11:19](../../../kjv/revelation/11/19); [Revelation 21:2](../../../kjv/revelation/21/2);
[Revelation 21:3](../../../kjv/revelation/21/3)) to all mankind. The
*Greek* for "not yet" (*me po*) refers to the
mind of the Spirit: the Spirit intimating that men should *not
think* the way was yet opened [TITTMANN].
The *Greek* negative, "*ou po,*" would deny the
*fact* objectively; "*me po*" denies the thing
subjectively.

**9. Which**—"The which,"
namely, anterior tabernacle: "*as being that which was*"
[ALFORD].
**figure**—*Greek,*
"parable": *a parabolic setting forth of the character of
the Old Testament.*
**for**—"*in
reference to the existing time.*" *The time of the
temple-worship* really belonged to the Old Testament, but
*continued still in Paul's time and that of his Hebrew readers.*
"The time of reformation" () stands in contrast to this, "the existing time";
though, in reality, "the time of reformation," the New
Testament time, was now *present* and existing. So "the age
*to come,*" is the phrase applied to the Gospel, because it
was *present only to believers,* and its fulness even to them is
still *to come.* Compare , "good things to come."
**in which**—*tabernacle,*
not *time,* according to the reading of the oldest manuscripts.
Or translate, "according to which" *parabolic
representation,* or *figure.*
**were**—*Greek,*
"are."
**gifts**—unbloody
oblations.
**could not**—*Greek,*
"cannot": are not able.
**him that did the service**—any
worshipper. The *Greek* is "*latreuein,*" *serve*
God, which is all men's duty; not "*leitourgein,*" to
serve in a *ministerial office.*
**make . . . perfect**—perfectly
remove the sense of guilt, and sanctify inwardly through love.
**as pertaining to the
conscience**—"in respect to the (moral-religious)
consciousness." They can only reach as far as the outward flesh
(compare "*carnal* ordinances," [Hebrews 9:10](../../../kjv/hebrews/9/10);
[Hebrews 9:13](../../../kjv/hebrews/9/13); [Hebrews 9:14](../../../kjv/hebrews/9/14)).

**10.*****Which*******—sacrifices.
***stood*******—consisted in [ALFORD];
or, "have attached to them" only things which appertain to
the use of foods, c. The rites of meats, &c., go *side by side*
with the sacrifices [THOLUCK
and WAHL] compare .
**drinks**— ([Leviticus 10:9](../../../kjv/leviticus/10/9);
[Leviticus 11:4](../../../kjv/leviticus/11/4)). Usage subsequently to
the law added many observances as to meats and drinks.
**washings**— ([Leviticus 11:4](../../../kjv/leviticus/11/4)).
**and carnal ordinances**—One
oldest manuscript, *Syriac* and *Coptic,* omit "and."
"Carnal ordinances" stand in apposition to "sacrifices"
([Hebrews 9:9](../../../kjv/hebrews/9/9)). *Carnal*
(outward, affecting only the *flesh*) is opposed to *spiritual.*
Contrast "flesh" with "conscience" ([Hebrews 9:13](../../../kjv/hebrews/9/13);
[Hebrews 9:14](../../../kjv/hebrews/9/14)).
**imposed**—as a burden
([Acts 15:10](../../../kjv/acts/15/10); [Acts 15:28](../../../kjv/acts/15/28))
continually pressing heavy.
**until the time of
reformation**—*Greek,* "the *season* of
*rectification,*" when the reality should supersede the
type ([Hebrews 8:8-12](../../../kjv/hebrews/8/8-12)).
Compare "better," [Hebrews 8:8-58](../../../kjv/hebrews/8/8-58).

**11. But**—in contrast to "*could
not* make . . . perfect" ().
**Christ**—The Messiah, of
whom all the prophets foretold; not "Jesus" here. From whom
the "reformation" (), or *rectification,* emanates, which frees from the
yoke of carnal ordinances, and which is being realized gradually now,
and shall be perfectly in the consummation of "the age (world)
to come." "Christ . . . High Priest," exactly answers
to [Leviticus 4:5](../../../kjv/leviticus/4/5), "the priest that
is anointed."
**being come an,** c.—rather,
"having come forward (compare [Leviticus 4:5](../../../kjv/leviticus/4/5), a different *Greek* word, picturesquely presenting Him
before us) *as* High Priest." The Levitical priests must
therefore retire. Just as on the day of atonement, no work was done,
no sacrifice was offered, or priest was allowed to be in the
tabernacle while the high priest went into the holiest place to make
atonement ([Leviticus 16:17](../../../kjv/leviticus/16/17) [Leviticus 16:29](../../../kjv/leviticus/16/29)).
So not our righteousness, nor any other priest's sacrifice, but
Christ alone atones; and as the high priest before offering incense
had on common garments of a priest, but after it wore his holy
garments of "glory and beauty" ([Exodus 28:2](../../../kjv/exodus/28/2);
[Exodus 28:40](../../../kjv/exodus/28/40)) in entering the
holiest, so Christ entered the heavenly holiest in His glorified
body.
**good things to come**—*Greek,*
"*the* good things to come," [Exodus 28:40](../../../kjv/exodus/28/40); "better promises," ([Exodus 28:40](../../../kjv/exodus/28/40); the "eternal inheritance," [Hebrews 9:15](../../../kjv/hebrews/9/15);
[1 Peter 1:4](../../../kjv/1-peter/1/4); the "things hoped
for," [Hebrews 11:1](../../../kjv/hebrews/11/1)).
**by a . . . tabernacle**—joined
with "He entered." Translate, "*Through the . . .
tabernacle*" (of which we know) [ALFORD].
As the Jewish high priest passed *through* the anterior
tabernacle into the holiest place, so Christ passed through *heaven*
into the inner abode of the unseen and unapproachable God. Thus, "the
tabernacle" here is the *heavens through* which He passed
(see on [Hebrews 4:14](../../../kjv/hebrews/4/14)). But "the
tabernacle" is also *the glorified body of Christ* (see on
[Hebrews 8:2](../../../kjv/hebrews/8/2)), "not of this
building" (not of the mere natural "*creation,* but of
the spiritual and heavenly, *the new creation*"), the Head
of the mystical body, the Church. *Through* this glorified body
He passes into the heavenly holiest place ([Hebrews 8:2](../../../kjv/hebrews/8/2)), the immaterial, unapproachable presence of God, where He
intercedes for us. *His glorified body,* as the meeting place of
God and all Christ's redeemed, and the angels, answers to *the
heavens* through which He passed, and passes. His *body* is
opposed to the *tabernacle,* as His blood to the blood of goats,
c.
**greater**—as contrasted
with the small dimensions of the earthly anterior tabernacle.
**more perfect**—effective
in giving pardon, peace, sanctification, and access to closest
communion with God (compare [Hebrews 9:9](../../../kjv/hebrews/9/9)
[Hebrews 10:1](../../../kjv/hebrews/10/1)).
**not made with hands**—but
by the Lord Himself ([Hebrews 8:2](../../../kjv/hebrews/8/2)).

**12. Neither**—"Nor yet."
**by**—"through";
as the means of His approach.
**goats . . . calves**—not
a bullock, such as the Levitical high priest offered for himself, and
a goat for the people, on the day of atonement ([Leviticus 16:6](../../../kjv/leviticus/16/6);
[Leviticus 16:15](../../../kjv/leviticus/16/15)), *year by year,*
whence the plural is used, *goats . . . calves.* Besides the
goat offered for the people the blood of which was sprinkled before
the mercy seat, the high priest led forth a second goat, namely, the
scapegoat; over it he confessed the people's sins, putting them on
the head of the goat, which was sent as the sin-bearer into the
wilderness out of sight, implying that the atonement effected by the
goat sin offering (of which the ceremony of the scapegoat is a part,
and not distinct from the sin offering) consisted in the transfer of
the people's sins on the goat, and their consequent removal out of
sight. The translation of sins on the victim usual in other expiatory
sacrifices being omitted in the case of the slain goat, but employed
in the case of the goat sent away, proved the two goats were regarded
as one offering [ARCHBISHOP
MAGEE]. Christ's death is
symbolized by the slain goat; His resurrection to life by the living
goat sent away. Modern Jews substitute in some places a *cock*
for the goat as an expiation, the sins of the offerers being
transferred to the entrails, and exposed on the housetop for the
birds to carry out of sight, as the scapegoat did; the *Hebrew*
for "man" and "cock" being similar, *gebher*
[BUXTORF].
**by**—"through,"
as the means of His entrance; the key unlocking the heavenly Holy of
Holies to Him. The *Greek* is forcible, "through THE
blood of His own" (compare [Leviticus 16:15](../../../kjv/leviticus/16/15)).
**once**—"once for
all."
**having obtained**—having
*thereby* obtained; literally, "found for Himself," as
a thing of insuperable difficulty to all save Divine Omnipotence,
self-devoting zeal, and love, to find. The access of Christ to the
Father was arduous ([Hebrews 5:7](../../../kjv/hebrews/5/7)).
None before had trodden the path.
**eternal**—The entrance of
our Redeemer, *once for all,* into the heavenly holiest place,
secures *eternal* redemption to us; whereas the Jewish high
priest's entrance was repeated year by year, and the effect temporary
and partial, "On redemption," compare [Matthew 20:28](../../../kjv/matthew/20/28);
[Ephesians 1:7](../../../kjv/ephesians/1/7); [Colossians 1:14](../../../kjv/colossians/1/14);
[1 Timothy 2:5](../../../kjv/1-timothy/2/5); [Titus 2:14](../../../kjv/titus/2/14);
[1 Peter 1:19](../../../kjv/1-peter/1/19).
[1 Peter 1:19](../../../kjv/1-peter/1/19). PROOF OF AND
ENLARGEMENT ON, THE
"ETERNAL REDEMPTION"
MENTIONED IN [1 Peter 1:19](../../../kjv/1-peter/1/19).
For His blood, offered by Himself,
purifies not only outwardly, as the Levitical sacrifices on the day
of atonement, but inwardly unto the service of the living God
([Hebrews 9:13](../../../kjv/hebrews/9/13); [Hebrews 9:14](../../../kjv/hebrews/9/14)).
His death is the inaugurating act of the new covenant, and of the
heavenly sanctuary ([Hebrews 9:14](../../../kjv/hebrews/9/14)). His entrance into the true Holy of Holies is the
consummation of His once-for-all-offered sacrifice of atonement
([Hebrews 9:24](../../../kjv/hebrews/9/24); [Hebrews 9:26](../../../kjv/hebrews/9/26));
henceforth, His reappearance alone remains to complete our redemption
([Hebrews 9:27](../../../kjv/hebrews/9/27); [Hebrews 9:28](../../../kjv/hebrews/9/28)).

**13. if**—as we know is the case;
so the *Greek* indicative means. Argument from the less to the
greater. If the blood of mere brutes could purify in any, however
small a degree, how much more shall inward purification, and complete
and eternal salvation, be wrought by the blood of Christ, in whom
dwelt all the fulness of the Godhead?
**ashes of an heifer**— (). The type is full of comfort for us. The water of
separation, made of the ashes of the red heifer, was the provision
for removing ceremonial defilement whenever incurred *by contact
with the dead.* As she was slain without the camp, so Christ
(compare [Hebrews 13:11](../../../kjv/hebrews/13/11); [Numbers 19:3](../../../kjv/numbers/19/3);
[Numbers 19:4](../../../kjv/numbers/19/4)). The ashes were laid by
for constant use; so the continually cleansing effects of Christ's
blood, once for all shed. In our wilderness journey we are
continually contracting defilement by contact with the spiritually
dead, and with dead works, and need therefore continual application
to the antitypical life-giving cleansing blood of Christ, whereby we
are afresh restored to peace and living communion with God in the
heavenly holy place.
**the unclean**—*Greek,*
"those defiled" on any particular occasion.
**purifying**—*Greek,*
"purity."
**the flesh**—Their effect
in themselves extended no further. The law had a carnal and a
spiritual aspect; *carnal,* as an instrument of the Hebrew
polity, God, their King, accepting, in minor offenses, expiatory
victims instead of the sinner, otherwise doomed to death; spiritual,
as *the shadow of good things to come* ([Numbers 19:4](../../../kjv/numbers/19/4)). The spiritual Israelite derived, in partaking of these
legal rights, spiritual blessings not flowing from them, but from the
great antitype. Ceremonial sacrifices released from *temporal
penalties* and *ceremonial disqualifications;* Christ's
sacrifice releases from *everlasting penalties* ([Numbers 19:4](../../../kjv/numbers/19/4)), and *moral impurities on the conscience*
disqualifying from access to God ([Numbers 19:4](../../../kjv/numbers/19/4)). The purification of the flesh (the mere outward man) was
by "sprinkling"; the *washing* followed by inseparable
connection ([Numbers 19:19](../../../kjv/numbers/19/19)). So
*justification* is followed by *renewing.*

**14. offered himself**—The
voluntary nature of the offering gives it especial efficacy. He
"through the eternal Spirit," that is, His divine Spirit
([Romans 1:4](../../../kjv/romans/1/4), in contrast to His
"flesh," [Hebrews 9:3](../../../kjv/hebrews/9/3); *His
Godhead,* [1 Timothy 3:16](../../../kjv/1-timothy/3/16); [1 Peter 3:18](../../../kjv/1-peter/3/18)),
"His inner personality" [ALFORD],
which gave a free consent to the act, offered Himself. The animals
offered had no *spirit* or will to consent in the act of
sacrifice; they were offered *according to the law;* they had a
life neither enduring, nor of any intrinsic efficacy. But He from
eternity, with *His divine and everlasting Spirit,* concurred
with the Father's will of redemption by Him. His offering began on
the altar of the cross, and was completed in His entering the holiest
place with His blood. The *eternity* and infinitude of His
divine Spirit (compare [Hebrews 7:16](../../../kjv/hebrews/7/16))
gives *eternal* ("*eternal* redemption," [Hebrews 7:16](../../../kjv/hebrews/7/16), also compare [Hebrews 9:15](../../../kjv/hebrews/9/15))
and infinite merit to His offering, so that not even the infinite
justice of God has any exception to take against it. It was "through
His most burning love, flowing from His eternal Spirit," that He
offered Himself [OECOLAMPADIUS].
**without spot**—The animal
victims had to be without *outward* blemish; Christ on the cross
was a victim *inwardly* and *essentially* stainless ([Hebrews 9:15](../../../kjv/hebrews/9/15)).
**purge**—purify from fear,
guilt, alienation from Him, and selfishness, the source of *dead
works* ([Hebrews 9:22](../../../kjv/hebrews/9/22); [Hebrews 9:23](../../../kjv/hebrews/9/23)).
**your**—The oldest
manuscripts read "our." The *Vulgate,* however,
supports *English Version* reading.
**conscience**—moral
religious *consciousness.*
**dead works**—All works
done in the natural state, which is a state of sin, are *dead;*
for they come not from living faith in, and love to, "the *living*
God" ([Hebrews 11:6](../../../kjv/hebrews/11/6)). As
contact with a dead body defiled ceremonially (compare the allusion,
"ashes of an heifer," [Hebrews 11:6](../../../kjv/hebrews/11/6)), so dead works defile the inner consciousness spiritually.
**to serve**—*so as to
serve.* The ceremonially unclean could not *serve God* in the
outward communion of His people; so the unrenewed cannot serve God in
spiritual communion. Man's works before justification, however
lifelike they look, are dead, and cannot therefore be accepted before
the living God. To have offered a dead animal to God would have been
an insult (compare [Malachi 1:8](../../../kjv/malachi/1/8));
much more for a man not justified by Christ's blood to offer dead
works. But those purified by Christ's blood in *living* faith do
serve ([Romans 12:1](../../../kjv/romans/12/1)), and shall more
fully serve God ([Revelation 22:3](../../../kjv/revelation/22/3)).
**living God**—therefore
requiring living spiritual service ([Revelation 22:3](../../../kjv/revelation/22/3)).

**15. for this cause**—Because of
the all-cleansing power of His blood, this fits Him to be Mediator
([Hebrews 8:6](../../../kjv/hebrews/8/6), ensuring to both
parties, God and us, the ratification) of the new covenant, which
secures both forgiveness for the sins not covered by the former
imperfect covenant or testament, and also an eternal inheritance to
the called.
**by means of death**—rather,
as *Greek,* "death having taken place." At the moment
that His death took place, the necessary effect is, "the called
receive the (*fulfilment of the*) promise" (so [Hebrews 8:6](../../../kjv/hebrews/8/6) uses "promise"; [Hebrews 6:15](../../../kjv/hebrews/6/15);
[Acts 1:4](../../../kjv/acts/1/4)); that moment divides the
Old from the New Testament. The "called" are the elect
"heirs," "partakers of the heavenly calling" ([Acts 1:4](../../../kjv/acts/1/4)).
**redemption of . . .
transgressions . . . under . . . first testament**—the
transgressions of *all men* from Adam to Christ, first against
the primitive revelation, then against the revelations to the
patriarchs, then against the law given to Israel, the representative
people of the world. The "first testament" thus includes
the whole period from Adam to Christ, and not merely that of the
covenant with Israel, which was a concentrated representation of *the
covenant made with* (or *the first testament* given to)
*mankind by sacrifice,* down from the fall to redemption. Before
the *inheritance by the New Testament* (for here the idea of the
"INHERITANCE,"
following as the result of Christ's "death," being
introduced, requires the *Greek* to be translated "testament,"
as it was before *covenant*) could come in, there must be
*redemption* of (that is, deliverance from the penalties
incurred by) the *transgressions* committed *under the first
testament,* for the propitiatory sacrifices under the first
testament reached only as far as removing outward ceremonial
defilement. But in order to obtain the inheritance which is a
reality, there must be a real propitiation, since God could not enter
into covenant relation with us so long as past sins were unexpiated;
[Romans 3:24](../../../kjv/romans/3/24); [Romans 3:25](../../../kjv/romans/3/25),
"a propitiation . . . His righteousness for the remission of
sins that are past."
**might**—*Greek,*
"*may* receive," which previously they could not
([Hebrews 11:39](../../../kjv/hebrews/11/39); [Hebrews 11:40](../../../kjv/hebrews/11/40)).
**the promise**—to Abraham.

**16.** A general axiomatic truth;
it is "*a* testament"; not *the testament.* The
testator must die before his *testament* takes effect (). This is a common meaning of the *Greek* noun
*diathece.* So in [Luke 22:29](../../../kjv/luke/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, [Luke 22:29](../../../kjv/luke/22/29) may be translated, "Blood of the *covenant*";
for a *testament* does not require *blood* shedding.
Compare [Exodus 24:8](../../../kjv/exodus/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 ([Exodus 24:8](../../../kjv/exodus/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 [Matthew 26:28](../../../kjv/matthew/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 ([Matthew 26:28](../../../kjv/matthew/26/28)), *they* are heirs.

**17. after**—literally, "over,"
as we say "*upon* the death of the testators"; not as
THOLUCK, "on the
condition that slain sacrifices be there," which the *Greek*
hardly sanctions.
**otherwise**—"seeing
that it is never availing" [ALFORD].
BENGEL and LACHMANN
read with an interrogation, "Since, is it ever in force (surely
not) while the testator liveth?"

**18. Whereupon**—rather,
"Whence."
**dedicated**—"inaugurated."
The Old Testament strictly and formally began on that day of
inauguration. "Where the *disposition,* or *arrangement,*
is ratified by the blood of another, namely, of animals, which cannot
make a *covenant,* much less make a *testament,* it is not
strictly a *testament,* where it is ratified by the death of him
that makes the arrangement, it is strictly, *Greek* '*diathece,*'
*Hebrew* '*berith,*' taken in a wider sense, a *testament*"
[BENGEL]; thus, in , referring to the old dispensation, we may translate, "the
first (*covenant*)": or better, retain "the first
(*testament*)," not that the old dispensation, *regarded
by itself,* is a *testament,* but it is so when regarded as
the *typical representative of the new,* which is strictly a
*Testament.*

**19. For**—confirming the general
truth, [Hebrews 9:16](../../../kjv/hebrews/9/16).
**spoken . . . according to the
law**—strictly adhering to every direction of "the law of
commandments contained in ordinances" ([Hebrews 9:16](../../../kjv/hebrews/9/16)). Compare [Exodus 24:3](../../../kjv/exodus/24/3),
"Moses told the people *all the words of the Lord, and all the
judgments;* and *all the people* answered with one voice,"
c.
**the blood of calves**—*Greek,*
"the calves," namely, those sacrificed by the "young
men" whom he sent to do so ([Exodus 24:3](../../../kjv/exodus/24/3)). The "peace offerings" there mentioned were "of
*oxen*" (*Septuagint,* "little calves"), and
the "burnt offerings" were probably (though this is not
specified), as on the day of atonement, *goats.* The law in
Exodus sanctioned formally many sacrificial practices in use by
tradition, from the primitive revelation long before.
**with water**—prescribed,
though not in the twenty-fourth chapter of Exodus, yet in other
purifications for example, of the leper, and the water of separation
which contained the ashes of the red heifer.
**scarlet wool, and
hyssop**—ordinarily used for purification. *Scarlet* or
*crimson,* resembling blood: it was thought to be a peculiarly
deep, fast dye, whence it typified sin (see on [Exodus 24:3](../../../kjv/exodus/24/3)). So Jesus wore a scarlet robe, the emblem of the deep-dyed
sins He bore *on* Him, though He had none *in* Him. Wool
was used as imbibing and retaining water; the hyssop, as a bushy,
tufty plant (wrapt round with the scarlet wool), was used for
sprinkling it. The wool was also a symbol of purity ([Exodus 24:3](../../../kjv/exodus/24/3)). The *Hyssopus officinalis* grows on walls, with small
lancet-formed woolly leaves, an inch long, with blue and white
flowers, and a knotty stalk about a foot high.
**sprinkled . . . the
book**—namely, out of which he had read "every precept":
the book of the testament or covenant. This sprinkling of the book is
not mentioned in the twenty-fourth chapter of Exodus. Hence BENGEL
translates, "And (having taken) the book itself (so [Exodus 24:3](../../../kjv/exodus/24/3)), he both sprinkled all the people, and ([Exodus 24:3](../../../kjv/exodus/24/3)) moreover sprinkled the tabernacle." But the *Greek*
supports *English Version.* Paul, by inspiration, supplies the
particular specified here, not in [Exodus 24:3](../../../kjv/exodus/24/3). The sprinkling of the *roll* (so the *Greek* for
"book") of the covenant, or testament, as well as of the
people, implies that neither can *the law* be fulfilled, nor the
people be purged from their sins, save by the sprinkling of the blood
of Christ ([1 Peter 1:2](../../../kjv/1-peter/1/2)). Compare [1 Peter 1:2](../../../kjv/1-peter/1/2), which shows that there is something antitypical to the
Bible in heaven itself (compare [1 Peter 1:2](../../../kjv/1-peter/1/2)). The *Greek,* "itself," distinguishes *the
book itself* from the "precepts" in it which he "spake."

**20.** , "*Behold* the blood of the covenant, which *the
Lord* has made with you concerning all these words." The
change is here made to accord with Christ's inauguration of the new
testament, or covenant, as recorded in , "This cup (is) the new Testament in My blood, which
is shed for you": the only Gospel in which the "is"
has to be supplied. Luke was *Paul's* companion, which accounts
for the correspondence, as here too "is" has to be
supplied.
**testament**—(See on ). The *Greek* "*diathece*" means
both "testament" and "covenant": the term
"covenant" better suits the old dispensation, though the
idea *testament* is included, for the old was one in its typical
relation to the new dispensation, to which the term "testament"
is better suited. Christ has sealed the testament with His *blood,*
of which the Lord's Supper is the sacramental sign. The testator was
represented by the animals slain in the old dispensation. In both
dispensations the inheritance was bequeathed: in the new by One who
has come in person and died; in the old by the same one, only
typically and ceremonially present. See ALFORD'S
excellent Note.
**enjoined unto
you**—*commissioned* me to ratify *in relation to you.*
In the old dispensation the condition to be fulfilled on the people's
part is implied in the words, , "(Lord made with you) *concerning all these words.*"
But here Paul omits this clause, as he includes the fulfilment of
this condition of obedience to "all these words" in the new
covenant, as part of God's promise, in [Hebrews 8:8](../../../kjv/hebrews/8/8);
[Hebrews 8:10](../../../kjv/hebrews/8/10); [Hebrews 8:12](../../../kjv/hebrews/8/12),
whereby Christ fulfils all for our justification, and will enable us
by putting His Spirit in us to fulfil all in our now progressive, and
finally complete, sanctification.

**21.** *Greek,* "*And,*
moreover, *in like manner.*" The *sprinkling of the
tabernacle with blood* is added by inspiration here to the account
in [Exodus 30:25-30](../../../kjv/exodus/30/25-30); [Exodus 40:9](../../../kjv/exodus/40/9);
[Exodus 40:10](../../../kjv/exodus/40/10), which mentions only
Moses' anointing the tabernacle and its vessels. In [Leviticus 8:10](../../../kjv/leviticus/8/10);
[Leviticus 8:15](../../../kjv/leviticus/8/15); [Leviticus 8:30](../../../kjv/leviticus/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: [Leviticus 16:16](../../../kjv/leviticus/16/16);
[Leviticus 16:20](../../../kjv/leviticus/16/20); [Leviticus 16:33](../../../kjv/leviticus/16/33),
virtually sanctions this inference. The tabernacle and its contents
needed purification ([2 Chronicles 29:21](../../../kjv/2-chronicles/29/21)).

**22. almost**—to be joined with
"all things," namely *almost all things* under the old
dispensation. The exceptions to *all things being purified by blood*
are, [Exodus 19:10](../../../kjv/exodus/19/10); [Leviticus 15:5](../../../kjv/leviticus/15/5);
[Leviticus 16:26](../../../kjv/leviticus/16/26); [Leviticus 16:28](../../../kjv/leviticus/16/28);
[Leviticus 22:6](../../../kjv/leviticus/22/6); [Numbers 31:22-24](../../../kjv/numbers/31/22-24).
**without**—*Greek,*
"apart from."
**shedding of blood**—*shed*
in the slaughter of the victim, and poured out at the altar
subsequently. The *pouring out of the blood on the altar* is the
main part of the sacrifice ([Numbers 31:22-4](../../../kjv/numbers/31/22-4)), and it could not have place apart from the previous
*shedding of* the blood in the slaying. Paul has, perhaps, in
mind here, [Luke 22:20](../../../kjv/luke/22/20), "This
cup is the new testament in my blood, which is shed for you."
**is**—*Greek,* "takes
place": comes to pass.
**remission**—of sins: a
favorite expression of Luke, Paul's companion. Properly used of
remitting a debt ([Matthew 6:12](../../../kjv/matthew/6/12);
[Matthew 18:27](../../../kjv/matthew/18/27); [Matthew 18:32](../../../kjv/matthew/18/32));
our sins are debts. On the truth here, compare [Matthew 18:32](../../../kjv/matthew/18/32), an exception because of poverty, confirming the general
rule.

**23. patterns**—"the
suggestive representations"; the typical copies (see on ).
**things in the heavens**—the
heavenly tabernacle and the things therein.
**purified with these**—with
the blood of bulls and goats.
**heavenly things
themselves**—the archetypes. Man's sin had introduced an element
of disorder into the relations of God and His holy angels in respect
to man. The *purification* removes this element of disorder and
changes God's wrath against man in heaven (designed to be the place
of God's revealing His grace to men and angels) into a smile of
reconciliation. Compare "peace in heaven" (). "The uncreated heaven of God, though in itself
untroubled light, yet needed a purification in so far as the light of
love was obscured by the fire of wrath against sinful man"
[DELITZSCH in ALFORD].
Contrast [Revelation 12:7-10](../../../kjv/revelation/12/7-10).
Christ's atonement had the effect also of casting Satan out of heaven
([Luke 10:18](../../../kjv/luke/10/18); [John 12:31](../../../kjv/john/12/31),
compare [Hebrews 2:14](../../../kjv/hebrews/2/14)). Christ's
body, the true tabernacle (see on [Hebrews 2:14](../../../kjv/hebrews/2/14); [Hebrews 9:11](../../../kjv/hebrews/9/11)), as bearing
our imputed sin ([2 Corinthians 5:21](../../../kjv/2-corinthians/5/21)), was
consecrated ([John 17:17](../../../kjv/john/17/17); [John 17:19](../../../kjv/john/17/19))
and purified by the shedding of His blood to be the meeting place of
God and man.
**sacrifices**—The plural
is used in expressing the general proposition, though strictly
referring to the *one* sacrifice of Christ once for all. Paul
implies that His one sacrifice, by its matchless excellency, is
equivalent to the Levitical many sacrifices. It, though but one, is
manifold in its effects and applicability to many.

**24.** Resumption more fully of the
thought, "He entered in once into the holy place," . He has in [Hebrews 9:13](../../../kjv/hebrews/9/13);
[Hebrews 9:14](../../../kjv/hebrews/9/14), expanded the words "by
his own blood," [Hebrews 9:12](../../../kjv/hebrews/9/12);
and in [Hebrews 9:15-23](../../../kjv/hebrews/9/15-23), he
has enlarged on "an High Priest of good things to come."
**not . . . into . . . holy
places made with hands**—as was the Holy of Holies in the earthly
tabernacle (see on [Hebrews 9:11](../../../kjv/hebrews/9/11)).
**figures**—copies "of
the true" holiest place, heaven, the original archetype ([Hebrews 9:11](../../../kjv/hebrews/9/11)).
**into heaven itself**—the
immediate presence of the invisible God beyond all the created
heavens, *through* which latter Jesus passed (see on [Hebrews 9:11](../../../kjv/hebrews/9/11); [Hebrews 9:11](../../../kjv/hebrews/9/11)).
**now**—ever since His
ascension in the present economy (compare [Hebrews 9:11](../../../kjv/hebrews/9/11)).
**to appear**—To PRESENT
HIMSELF; *Greek,* "to
be made to appear." Mere man may have a vision through a medium,
or veil, as Moses had ([Exodus 33:18](../../../kjv/exodus/33/18);
[Exodus 33:20-23](../../../kjv/exodus/33/20-23)). Christ alone
beholds the Father without a veil, and is His perfect image. Through
seeing HIM only can we see
the Father.
**in the presence of God**—*Greek,*
"*to the face* of God." The saints shall hereafter see
God's face in Christ ([Revelation 22:4](../../../kjv/revelation/22/4)):
the earnest of which is now given ([Revelation 22:4](../../../kjv/revelation/22/4)). Aaron, the Levitical high priest *for* the people,
stood *before the ark* and only saw the *cloud,* the symbol
of God's glory ([Exodus 28:30](../../../kjv/exodus/28/30)).
**for us**—in our behalf as
our Advocate and Intercessor ([Hebrews 7:25](../../../kjv/hebrews/7/25);
[Romans 8:34](../../../kjv/romans/8/34); [1 John 2:1](../../../kjv/1-john/2/1)).
"It is enough that Jesus should *show Himself for us* to
the Father: the sight of Jesus satisfied God in our behalf. He brings
before the face of God no offering which has exhausted itself, and,
as only sufficing for a time, needs renewal; but He himself is in
person, by virtue of the eternal Spirit, that is, the imperishable
life of His person, now and for ever freed from death, our eternally
present offering before God" [DELITZSCH
in ALFORD].

**25.** As in , Paul said, it was not into the typical, but the true
sanctuary, that Christ is entered; so now he says, that His sacrifice
needs not, as the Levitical sacrifices did, to be repeated. Construe,
"*Nor yet* did He enter for this purpose *that He may
offer Himself often,*" that is, "*present Himself in
the presence of God,* as the high priest does (Paul uses the
*present tense,* as the legal service was then existing), year
by year, on the day of atonement, entering the Holy of Holies.
**with**—literally, "in."
**blood of others**—*not
his own,* as Christ did.

**26. then**—in that case.
**must . . . have
suffered**—rather as *Greek,* "It would have been
necessary for Him often to suffer." In order to "offer"
([Hebrews 9:25](../../../kjv/hebrews/9/25)), or present Himself
often before God in the heavenly holiest place, like the legal high
priests making fresh renewals of this high priestly function. He
would have had, and would have often to suffer. His *oblation*
of Himself before God was once for all (that is, the bringing in of
His blood into the heavenly Holy of Holies), and therefore the
preliminary *suffering* was once for all.
**since the foundation of the
world**—The continued sins of men, from their first creation,
would entail a continual suffering on earth, and consequent oblation
of His blood in the heavenly holiest place, *since the foundation
of the world,* if the one oblation "in the fulness of time"
were not sufficient. PHILO
[*The Creation of the World,* p. 637], shows that the high
priest of the Hebrews offered sacrifices for the whole human race.
"If there had been greater efficacy in the repetition of the
oblation, Christ necessarily would not have been so long promised,
but would have been sent immediately after the foundation of the
world to suffer, and offer Himself at successive periods"
[GROTIUS].
**now**—as the case is,
**once**—for all; without
need of renewal. Rome's fiction of an UNBLOODY
sacrifice in the mass, contradicts her assertion that the *blood*
of Christ is present in the wine; and also confutes her assertion
that the mass is propitiatory; for, if *unbloody,* it cannot be
*propitiatory;* for *without shedding of blood there is no
remission* ([Hebrews 9:22](../../../kjv/hebrews/9/22)).
Moreover, the expression "once" for all here, and in
[Hebrews 9:28](../../../kjv/hebrews/9/28); [Hebrews 10:10](../../../kjv/hebrews/10/10);
[Hebrews 10:12](../../../kjv/hebrews/10/12), proves the falsity of
her view that there is a continually repeated offering of Christ in
the Eucharist or mass. The offering of Christ was a thing once done
that it might be thought of for ever (compare *Note,* see on [Hebrews 10:12](../../../kjv/hebrews/10/12)).
**in the end of the
world**—*Greek,* "at the consummation of the ages";
the winding up of all the previous ages from the foundation of the
world; to be followed by a new age ([Hebrews 1:1](../../../kjv/hebrews/1/1);
[Hebrews 1:2](../../../kjv/hebrews/1/2)). The last age, beyond
which no further age is to be expected before Christ's speedy second
coming, which is the complement of the first coming; literally, "the
ends of the ages"; [Matthew 28:20](../../../kjv/matthew/28/20)
is literally, "the consummation of *the age,*" or
*world* (singular; not as here, plural, *ages*). Compare
"the fulness of times," [Matthew 28:20](../../../kjv/matthew/28/20).
**appeared**—*Greek,*
"been manifested" on earth ([1 Timothy 3:16](../../../kjv/1-timothy/3/16);
[1 Peter 1:20](../../../kjv/1-peter/1/20)). *English Version*
has confounded three distinct *Greek* verbs, by translating all
alike, [Hebrews 9:24](../../../kjv/hebrews/9/24); [Hebrews 9:26](../../../kjv/hebrews/9/26);
[Hebrews 9:28](../../../kjv/hebrews/9/28), "appear."
But, in [Hebrews 9:24](../../../kjv/hebrews/9/24), it is "to
present Himself," namely, *before God in the heavenly
sanctuary;* in [Hebrews 9:26](../../../kjv/hebrews/9/26),
"been manifested" *on earth:* in [Hebrews 9:26](../../../kjv/hebrews/9/26), "shall be seen" by all, and especially believers.
**put away**—abolish; doing
away sin's power as well by delivering men from its guilt and
penalty, so that it should be powerless to condemn men, as also from
its yoke, so that they shall at last sin no more.
**sin**—singular number;
all the sins of men of every age are regarded as *one mass* laid
on Christ. He hath not only droned for all *actual sins,* but
destroyed *sin itself.* [Hebrews 9:26](../../../kjv/hebrews/9/26), "Behold the Lamb of God that taketh away the *sin*
(not merely *the sins:* singular, not plural) of the world."
**by the sacrifice of
himself**—*Greek,* "by (through) *His own*
sacrifice"; not by "blood *of others*" ([Hebrews 9:26](../../../kjv/hebrews/9/26)). ALFORD loses
this contrast in translating, "by His sacrifice."

**27. as**—inasmuch as.
**it is appointed**—*Greek,*
"it is *laid up* (as our appointed lot)," . The word "appointed" (so *Hebrew* "*seth*"
means) in the case of man, answers to "anointed" in the
case of Jesus; therefore "the Christ," that is, *the
anointed,* is the title here given designedly. He is the
representative man; and there is a strict correspondence between the
history of *man* and that of *the Son of man.* The two most
solemn facts of our being are here connected with the two most
gracious truths of our dispensation, our death and judgment answering
in parallelism to Christ's first coming to die for us, and His second
coming to consummate our salvation.
**once**—and no more.
**after this the
judgment**—namely, at Christ's appearing, to which, in , "judgment" in this verse is parallel. Not, "after
this comes the heavenly glory." The intermediate state is a
state of joyous, or else agonizing and fearful, *expectation* of
"judgment"; after the judgment comes the full and final
state of joy, or else woe.

**28. Christ**—*Greek,* "THE
Christ"; the representative MAN;
representing all men, as the first Adam did.
**once offered**—not
"often," [Hebrews 9:25](../../../kjv/hebrews/9/25);
just as "men," of whom He is the representative Head, are
appointed by God *once* to die. He did not need to die again and
again for each individual, or each successive generation of men, for
He represents *all* men of every age, and therefore needed to
die but once for all, so as to exhaust the penalty of death incurred
by all. He was offered by the Father, His own "eternal Spirit"
([Hebrews 9:14](../../../kjv/hebrews/9/14)) concurring; as
Abraham spared not Isaac, but offered him, the son himself
unresistingly submitting to the father's will ([Hebrews 9:14](../../../kjv/hebrews/9/14)).
**to bear the sins**—referring
to [Isaiah 53:12](../../../kjv/isaiah/53/12), "He bare
the sins of many," namely, *on Himself;* so "bear"
means, [Leviticus 24:15](../../../kjv/leviticus/24/15); [Numbers 5:31](../../../kjv/numbers/5/31);
[Numbers 14:34](../../../kjv/numbers/14/34). The *Greek* is
literally "to bear up" ([Numbers 14:34](../../../kjv/numbers/14/34)). "Our sins were laid on Him. When, therefore, He was
lifted up on the cross, He bare up our sins along with Him"
[BENGEL].
**many**—not opposed to
*all,* but to few. He, *the One,* was offered for *many;*
and that *once for all* (compare [Numbers 14:34](../../../kjv/numbers/14/34)).
**look for him**—*with
waiting expectation even unto the end* (so the *Greek*). It
is translated "wait for" in [Romans 8:19](../../../kjv/romans/8/19);
[Romans 8:23](../../../kjv/romans/8/23); [1 Corinthians 1:7](../../../kjv/1-corinthians/1/7),
which see.
**appear**—rather, as
*Greek,* "be seen." No longer in the alien "form
of a servant," but in His own proper glory.
**without sin**—apart from,
separate from, sin. Not bearing the sin of many *on* Him as at
His first coming (even then there was no sin *in* Him). That sin
has been at His first coming once for all taken away, so as to need
no repetition of His sin offering of Himself ([1 Corinthians 1:7](../../../kjv/1-corinthians/1/7)). At His second coming He shall have no more to do with sin.
**unto salvation**—to bring
in completed salvation; redeeming then the body which is as yet
subject to the bondage of corruption. Hence, in [1 Corinthians 1:7](../../../kjv/1-corinthians/1/7) he says, "we look for THE
SAVIOUR." Note,
Christ's *prophetical* office, as the *divine Teacher,* was
especially exercised during His earthly ministry; His *priestly*
is now from His first to His second coming; His *kingly* office
shall be fully manifested at, and after, His second coming.

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