Hebrews Chapter 9 Part 2

 

Hebrews Chapter 9 Part 2

Redemption Through the Blood of Christ

But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Heb 9:11

good things to... The realities of Christianity that were typified by the law system (Heb. 10:1). The reference appears to be to the “eternal redemption” (verse 12).

(In 10:1), the “good things” refer back to the “salvation” (of verse 28; Rom. 10:15). Most Greek editions of the New Testament accept the reading “that have come.” In the context, both readings refer to the things of the New Covenant.

It is just a matter of perspective: whether from the view point of the Levitical system where the realities of redemption were “to come,” or the viewpoint of those in the Christian era where the realities of redemption “have come” because Christ has completed His work.

by a greater... Greek: dia, through; referring to His passing through the heavens into the heavenly tabernacle to appear in the holy of holies there for us (Heb. 9:11, 9:24).

not of this... Not of an earthly tabernacle like the tabernacle of Moses which was made by human hands. The phrase is the explanation of “not made with hands”, it is the creation of God alone. The sanctuary where Christ serves is heaven itself (verse 24; 8:2).

Here are 2 Scriptures that should let us know that what God has in heaven is greater than any Tabernacle we might build here on the earth.

Acts 17:24-25 “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;” “Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;”

Building... Greek: ktisis, creation (see, Rom. 8:19).

God cannot be housed in a building of this earth. All heaven and earth cannot contain Him. He is omnipresent (everywhere all the time). He can dwell in your heart and still be at the right hand of the Father all at the same time.

God is a Spirit. If we are to truly know Him, it must be in our spirit. The only reason the Word (Jesus Christ), took on the body of man, was so that He could save us.

John 1:14 “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”

The very reason Jesus did not come in Spirit alone, was so He might relate better to our problems in the flesh. The high priest (to be a good one), must be able to know and understand the problems of his people. Jesus, not only relates to us, but has prepared for our time of separation from this old tabernacle of flesh that we will discard at our death.

2Cor. 5:1 “For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.”

The author then brought the discussion which began in Heb. 8:7 to a fitting conclusion. He had shown that the Old Testament anticipated a better New Covenant (Heb. 8:7-13) and that the ritual of the Old Covenant, carried on in an “earthly sanctuary,” pointed to its own inadequacy (Heb. 9:1-10). Now he set forth the superiority of Christ’s service as Mediator of the New Covenant (Heb. 9:11-15).

The NIV rendering of Heb. 9:11 is questionable. It is not likely the writer meant to say that Christ… went through the greater and more perfect tabernacle, since this cannot be distinguished from “the most holy place” which He entered according to Heb. 9:12. It is probably better to take the original word translated “through” (dia) and connect it with came as High Priest of the good things that are already here (or, per most Gr. mss., “the good things which were to come”). In that case, instead of “through” the word can be translated “in connection with” and the total statement expresses the idea that Christ’s high-priesthood is linked with “the greater and more perfect tabernacle” rather than the “earthly” one previously described (Heb. 9:1-5).

Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. Heb 9:12

Neither by the... Christ does not minister in an earthly tabernacle or offer the blood of goats and calves which cannot take away sins. He ministers in the holy place in heaven where He has offered the true atonement—His own blood which brings eternal redemption. Only one of each was sacrificed on the Day of Atonement (Lev. 16:5-10). The plural here represents the numbers sacrificed as the Day of Atonement was observed year after year.

by his own... The same phrase (is used in 13:12). Nothing is said which would indicate that Christ carried His actual physical blood with Him into the heavenly sanctuary. The Sacrificer was also the Sacrifice.

once into the... He made atonement once for all and does not have to make a daily atonement as earthly priests (Heb. 7:27; 9:6-7, 9:25-28; 10:1-18). Christ had no sin and needed no sacrifice for Himself. And only one sacrifice (by Him), was needed, one time only, for all men, for all time.

having obtained eternal... Greek: heurisko, to find; discover; procure; obtain. Translated "obtain" (Heb. 9:12); "get" (Luke 9:12); "perceive" (Acts 23:29); and "find" 174 times (Heb. 4:16; 11:5; 12:17; etc.). Christ found and obtained for man the only method of eternal salvation, that of dying in man’s place (Mat. 26:28; Heb. 2:9-15; 1Pet. 2:24).

eternal redemption for... The redemption price that stands good forever. It is eternal in its merit and efficacy. Man’s possession of it does not make it eternal. It would be eternal if no man ever received or kept it. There are certain conditions one must meet to get it and keep it (see, John 6:27; see, Heb. 3:7). This word for redemption is found only here and (in Luke 1:68; 2:38). Its original use was for the release of slaves by payment of a ransom.

redemption... Greek: lutrosis, a ransoming. It is from lutron (a ransom price of redemption; an atonement; a release on receipt of a ransom price; Mat. 20:28; Mark 10:45) and lutroo, to redeem (1Pet. 1:18; Luke 24:21; Tit. 2:14). Used only here and in Luke 1:68; 2:38.

Purification of Heaven. The most holy place in existence is in the presence of God or in heaven. The primary purpose of the blood of Christ was to propitiate (satisfy), the wrath of God and pay the price of redemption.

But also, as the earthly high priest used the blood of bulls and goats to cleanse the Holy of Holies, so Christ, the Eternal High Priest, entered heaven to purify it “by his own blood.” Although heaven is a perfect place, Satan also had access to it (Job 1:6). The purification of heaven probably entailed the casting out of Satan.

Purity ought also to characterize the earthly dwelling place of God, that is, the Christian who Christ indwells (Gal. 2:20). The Christian is therefore called the temple of God (1Cor. 6:19).

Gal. 3:13 “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:”

We have touched on this before, but it bears repeating. The only thing the blood of the animal could do was cover the sin. The blood of the perfect Lamb (Jesus Christ), wiped all of our sins away as if they had never been there.

Sin for the true believer died on the cross. We have been washed in His precious blood and made every bit whole (white as snow). Though our sins had been crimson red, now we are white as snow.

Rev. 7:14 “And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.”

When Christ entered the most holy place once for all by His own blood (Heb. 9:12; cf. Christ’s blood in Heb. 9:14; 10:19, 10:29; 13:20) rather than by animal blood, He likewise demonstrated the superiority of His service because His blood had obtained eternal redemption. Thus the value of His sacrifice is immeasurably greater than the animal offerings of the Levitical arrangements. A perfect ransom price had been paid for human “redemption,” and because it need not be paid again (this sacrificial act was “once for all,” ephapax; cf. Heb. 7:27; 10:10) that redemption is an “eternal” one.

For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: Heb 9:13

For if the... For if these carnal rites and ceremonies set the body apart and ceremonially purify the flesh of defilement giving it re-admission to public worship and freedom from temporal punishments of the law, how much more shall the blood of Christ through the Holy Spirit purge your conscience from sin and make you inwardly holy before God (Heb. 9:13-15)?

and the ashes... It is said that, in the history of Israel, only 6 red heifers were killed and their ashes used. One heifer’s ashes would suffice for centuries since only a minute amount of the ash was required.

This refers to the ceremony involving the red heifer (Num. 19). A heifer would be taken outside the camp, killed, and then burned. As it was burning, the priest would throw cedar, hyssop, and scarlet wool upon it. Afterwards, the ashes would be gathered and stored outside the city.

When anyone became ceremonially unclean because of contact with a dead body, these ashes would be mixed with water and sprinkled on that person. This procedure certainly demonstrates the largely ceremonial nature of purification provided by the old covenant practices.

According to the Mosaic regulation, the red heifer’s ashes were to be placed “outside the camp” and used in a ceremony for symbolic purifying from sin (Num. 19:9; 13:11-13).

purifying of the... The rituals of the law only cleansed the body—the flesh. The blood of Christ cleanses the soul and spirit and reconciles one to God (Heb. 9:14-15; Col. 1:14-22; 1Jhn. 1:7; Rev. 1:5).

sprinkling the unclean... Defiled, the Greek term is literally “common” or “profane.” Not that it was ceremonially unclean, but that it was not sanctified or set apart unto God.

The word was used in Jesus’ discourse on what defiles a man (Mat. 15:11, 18, 20; Mark 7:15, 18, 20, 23), in the Jews’ complaint that Paul had defiled the temple by bringing Gentiles into it (Acts 21:28), and in reference to the meats which Peter had been invited to eat (Acts 10:15; 11:9).

This “eternal redemption” through which the blessings of the New Covenant (cf. Heb. 8:10-12) have reached all believers, should affect the way believers serve God. Old-Covenant rituals served for the ceremonially unclean and only made them outwardly clean. But the blood of Christ can do much more. His was a sacrifice of infinite value because through the eternal Spirit He offered Himself unblemished to God. With this lovely assertion, the writer of Hebrews involved all three Persons of the Godhead in the sacrifice of Christ, which magnifies the greatness of His redemptive offering. “Unblemished” (amōmon) fittingly describes Christ’s perfection (cf. Heb. 4:15; 7:26) for it is also used of spotless animals brought for sacrifice.

How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? Heb 9:14

How much more... Question 12. Next, Heb. 10:2. Superior to the cleansing capability of the ashes of an animal is the cleansing power of the sacrifice of Christ.

The blood of... This is an expression that refers not simply to the fluid, but the whole atoning sacrificial work of Christ in His death. Blood is used as a substitute word for death (Mat. 23:30, 35; 27:6, 8, 24-25; John 6:54-56; Acts 18:6; 20:26). This is stating even more emphatically that the blood of animals could not save your soul and give you a clear conscience.

Jesus did not just cover our sin with His precious blood, He paid the penalty for our sin with His precious blood and we have a full pardon. We no longer have those sins; they are washed away in the blood of the Lamb.

the eternal Spirit... The Holy Spirit is eternal (1Jhn. 5:7). Some interpreters argue that the lack of the definite article in the Greek makes this a reference to Christ’s own “eternal spirit” (in the sense of an endless life, 7:16). However, the references to the Holy Spirit (in 2:4 and 6:4), are also without the definite article.(see 2:4; Isa. 42:1; 61:1; Luke 4:1, 14).

The use of “eternal” as a qualifier serves to relate the Spirit to the “eternal redemption” (verse 12), and the “eternal inheritance” (verse 15), which Christ accomplished by His sacrificial death.

offered himself without... Through the Spirit:

1. Christ was begotten (Mat. 1:18-25; Luke 1:35).

2. Christ was trained (Isa. 50:4; Luke 2:40, 2:52).

3. Christ was tested (Mat. 4:1; Luke 4:1).

4. Christ worked (Mat. 12:28; Luke 4:14-21; Acts 10:38; Isa. 11:1-2; 42:1-7; 61:1-2).

5. Christ offered self a sacrifice (Heb. 9:14).

6. Christ was resurrected (Rom. 8:11).

7. Christ was justified (1Tim. 3:16).

The animals in the Levitical system were brought involuntarily and without understanding to their deaths. Christ came of His own volition with a full understanding of the necessity and consequences of His sacrifice. His sacrifice was not just His blood, it was His entire human nature (10:10). (John 10:17-18).

without spot to... In the LXX, the term is used for describing acceptable sacrifices including the red heifer (Num. 19:3; Exo. 29:1; Lev. 1:3). A similar reference is found (in 1Pet. 1:19).

from dead works... Greek: nekra erga. Only here; Heb. 9:14. It refers to the works of the old nature which deserve death and cause death in trespasses and sins (Eph. 2:1-8; Gal. 5:19-21; Rom. 1:21-32; 1Cor. 6:9-11; Col. 3:5-10; Mark 7:19-21). This Old Testament form of repentance is the turning away from evil deeds that bring death. (Eze. 18:4; Rom. 6:23), and turning to God. Too often the Jew only turned to God in a superficial fashion, fulfilling the letter of the law as evidence of his repentance. The inner man was still dead (Mat. 23:25-28; Rom. 2:28-29).

to serve the... Salvation is not an end in itself. The believer has been freed from sin to serve God, saved to serve (Rom. 6:16-18; 1 Thes. 1:9). The contrast between dead works and the living God (3:12; 10:31; 12:22), is basic (Jas. 2:14-26).

Such a great accomplishment ought to cleanse our consciences from acts that lead to death, but the expression “acts that lead to death” is literally “dead works” which in this context seems to refer to the Levitical rituals that, in contrast with the work of Christ, can never impart spiritual life. As also in Heb. 6:1, where such “acts that lead to death” are referred to, the writer wished his readers would give up all thoughts of returning to Old-Covenant rituals. Their consciences ought to be perfectly free from any need to engage in such things and, retaining their confidence in the perfect efficacy of the Cross, they should hold fast their profession and serve the living God within the New-Covenant arrangements.

And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. Heb 9:15

And for this... To this end, Christ became the mediator of the new covenant, that through His death sins could be remitted and men be given eternal inheritance.

is the mediator... Greek: mesites (see, Gal. 3:20). The word describes a go-between or an arbitrator, in this case between man and God (1Tim. 2:5; Gal. 3:19-20).

the new testament... Greek: diatheke (see, Heb. 8:9).

by means of... It was only by means of death that man could be saved, for death was the penalty for sin (Mat. 26:28; Rom. 5:6-11; 6:10; 14:9; 1Cor. 15:3; 2Cor. 5:14-21; Col. 1:14-22; Heb. 2:9-15; 9:15; 1Pet. 2:24). In the making of some biblical covenants, sacrifices were involved. When God made the covenant with Abraham, 5 different animals were sacrificed in the ceremony (Gen. 15:9-10). The Mosaic Covenant was affirmed by animal sacrifices (Exo. 24:5-8).

for the redemption... Christ died to redeem the Old Testament saints who looked forward to the cross by faith as we look back to the cross by faith (Heb. 11:1-40). The term used here is found more frequently than the term used (in verse 12; 11:35; Luke 21:28; Rom. 3:24). Jesus’ death retroactively redeemed all those who had believed in God under the Old Covenant (Rom. 3:24-26). This is in keeping with symbolism of the Day of Atonement. Annually the High-Priest would atone for or cover the sins that the people had committed in the preceding year (Lev. 16:16, 21, 30).

“The redemption of the transgressions that were under the first testament”: The Old Testament sacrifices could not take away sin (10:4); they merely made a provisional atonement, a temporary covering, for sin. Christ’s sacrifices expiated all those past sins that had received such atonement (Rom. 3:25).

the first testament... The actual first covenant historically was made with Noah (Gen. 6:18; 9:9). Next came the covenant made with Abraham (Gen. 15:18). By context, however, the older covenant under discussion in this epistle is that which is called the Mosaic Covenant or the Covenant of Law (Exo. 19:1 – 20:21). “First” in this verse, therefore, means the former, older covenant with which the Levitical system is connected.

they which are... Final calling and election are based upon meeting the terms of God in our period of probation. It is at the end of a life of conformity to the gospel that we receive the eternal inheritance (1Cor. 9:25-27; 2Tim. 4:8; Jas. 1:12; 1Pet. 1:4-5, 1:9, 1:13; 2Pet. 1:4-10). Literally “the ones having been called,” looking back to those under the old Covenant who were called to salvation by God, based on the sacrifice of Jesus Christ to come long after most of them had died. The reference, as always in the New Testament epistle, is to the effectual calling related to salvation (3:1), which in this context refers to Old Testament believers.

promise of eternal... That is, salvation in its fullness (3:11; 4:1, 9; 6:12; 1Pet. 1:3-5).

The Old Testament sacrifices might be compared to the writing of a check. The paper on which it is written is practically worthless. Yet it is used and accepted in a place of money, since it is backed by what has been deposited in the bank.

Christ’s death was deposited from the foundation of the world as that which backed the Old Testament sacrifices. With Christ’s death on the cross, the deposit was released and all the past checks were honored and paid.

The New Testament is actually the last will and testament of Jesus Christ. We are the inheritors of the things He has promised us in the will. A will is not activated until the one that drew it up dies. Now we can lay claim to our inheritance in Jesus Christ if we live up to the requirements of the will.

1Pet. 1:3-4 “Blessed [be] the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,” “To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,”

An inheritance is not something you work to get; it is a gift from the writer of the will. We just believe, and receive.

Tit. 3:7 “That being justified by his grace, we should be made heirs according to the hope of eternal life.”

To do so is to retain the hope of an eternal inheritance (cf. “eternal redemption” in Heb. 9:12 and “the eternal Spirit” in Heb. 9:14) which has been promised to recipients of New-Covenant life. Christ is the Mediator (cf. Heb. 8:6; 12:24) of that covenant, and the “inheritance” is available to those who are called since the death of the Mediator has freed them from all guilt derived from the sins committed under the First Covenant.

The author was here perhaps countering the appeal of the sectarians, or others, to the “guilt feelings” of those Jewish Christians who must often have been charged with deserting their ancestral faith. But the blood of Christ ought to quiet their consciences permanently and lead them to pursue the “eternal inheritance” which the New-Covenant relationship brought them. Of course the writer meant here as elsewhere that it is only “through faith and patience” that his readers could “inherit what has been promised” (Heb. 6:12); but if they would rest their consciences at the Cross, they could pursue this heirship undistractedly.

For where a testament is, there must also of necessity be the death of the testator. Heb 9:16

a testament is,... All redemptive covenants, whether typical or actual, were ratified by the death of a victim (Gen. 15:9-18).

of the testator... New Covenant Ratified

Greek: diatithemai, arrange; to make a covenant with; appoint; to dispose of by a will; make a testament. Translated "testator" (Heb. 9:16-17); "make" (Acts 3:25; Heb. 8:10; 10:16); and "appoint" (Luke 22:29). In this case, the word refers to the death of Christ who was charged to make the new covenant with man. Since the victims involved were under the penalty of death for their sins, and since the covenant had to do with redemption of these victims from their sins by the death of a substitute, it was necessary for the one making the covenants to die in order to redeem those He volunteered to free from death. Such a covenant could only be in force after the victim was dead and the covenant ratified by such death (Heb. 9:17).

The word “testament” (Greek diatheke), refers here to a will (in accordance with the Greek usage of the New Testament era), even though the Greek word is commonly used in Hebrews and throughout the New Testament for a covenant. A will requires the death of its maker before it can be set in force.

The superior sacrifice

The author has made it clear that Christ’s death has instituted a better covenant (Heb. 9:11-15) which is superior to animal offerings (Heb. 9:12-14). But the need for such a sacrifice has yet to be explored. So a key word in this sub-unit is “necessary” (anankē, Heb. 9:16, 9:23). In the process of exploring this point, the author clearly underscored the measureless superiority of the sacrificial death of Christ.

In opening the new unit of thought, the writer employed a swift semantic shift in which he treated the Greek word for “covenant” (diathēke4) in the sense of a will. While “covenants” and “wills” are not in all respects identical, the author meant that in the last analysis the New Covenant is really a testamentary disposition. Like human wills, all the arrangements are secured by the testator and its beneficiaries need only accept its terms.

For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. Heb 9:17

For a testament... Christ’s sinless life could not establish the New Testament. His death, involving His shed blood, was necessary.

otherwise it is... A last will and testament illustrates the necessity of Christ’s death. “Covenant”, is the same Greek word translated “testament,” but the term takes on the more specialized meaning in this context. The benefits and provisions of a will are only promises until the one who wrote the will dies. Death activates the promises into realities.

Jesus is the Testator above. The only time you can lay claim to your inheritance is after the Writer of the will has died. Grace is a free gift (our inheritance).

Treating the New Covenant in this way, the author argued that its force — like that of all human wills — depends on the death of the one who made it. That is when it takes effect.

Whereupon neither the first testament was dedicated without blood. Heb 9:18

Whereupon neither the... Wherefore, as the death of a victim was necessary to ratify covenants, the first or Mosaic covenant was dedicated by blood (Heb. 9:18-22).

dedicated... Greek: engkainizo, inaugurated. Here; Heb. 10:20.

dedicated without blood... “Death” (in verses 15-16), is replaced by “blood”. The term is used to emphasize the violent aspect of His sacrificial death.

When Moses put the tablets of the law into the mercy seat, He sprinkled the blood of the animals over everything, to dedicate it to the Lord. The book of the law was a greater volume than just the tablets. We see in the next verses how this covenant of the law given to these people was sealed in blood.

Exo. 24:6-8 “And Moses took half of the blood, and put [it] in basins; and half of the blood he sprinkled on the altar.” “And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient.” “And Moses took the blood, and sprinkled [it] on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.”

Again, the Old Covenant was also put into effect with blood.

For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, Heb 9:19

water and scarlet... These items were used at the Passover in Egypt (Exodus 12:22), for sprinkling of blood, and in the ritual cleansing for lepers (Lev. 14:4), and in the red heifer ceremony (Num. 19:6). More of those are in view here.

These elements were a part of the sprinkling of blood in the covenant ceremony described (in Exo. 24:1-8), though not mentioned there. The added details came either by direct revelation to the writer or had been preserved in other records or traditions known to the writer and his readers.

the book and... The consecration of Aaron and his sons to the priesthood is the only other occasion in the Old Testament when any persons were sprinkled with blood (Exo. 29:21; Lev. 8:30; 1Pet. 1:2). The detail about the book also being sprinkled with the blood is not recorded in the Exodus account.

Drawing on material that may have partly been derived from traditions known to the writer but not specified in the Old Testament.

Saying, This is the blood of the testament which God hath enjoined unto you. Heb 9:20

This is the... The same formula was utilized in the inaugural ceremonies for the Mosaic Covenant and for the New Covenant. Quoted from Exo. 24:4-8 (cp. Mat. 26:28).

These people became separated to God through the shedding of this blood. They did not honor God’s covenant with them, they went back into sin. We will find that God will make a new and better covenant with man in the following verse.

1Pet. 1:2 “Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”

This blood was the blood of God’s own Son. Jesus was obedient to death, and set us aside for His purpose (sanctified).

God knew from the foundation of the world that the law would not be lived up to, and He provided the better covenant of grace through Jesus Christ.

He described the inauguration of the Old Covenant through ceremonies involving the sprinkling of sacrificial blood.

Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. Heb 9:21

Moreover he sprinkled... The dedication of the tabernacle and its vessels was accompanied by a blood sprinkling ritual similar to that observed at the inauguration of the Mosaic Covenant (Exo. 29:10-15, 21, 36-37).

This Scripture tells me, that the area of worship dedicated for worship services, is holy and should not be used for other purposes.

This sprinkling of the blood of the Tabernacle and the vessels, set them aside for this use only. The blood cleanses them from their world use, and makes them acceptable to God. There is a great deal about this very thing in Exodus and Leviticus.

of the ministry... Greek: leitourgia, service (see, Heb. 8:6).

Drawing on material that may have partly been derived from traditions known to the writer but not specified in the Old Testament, he described the inauguration of the Old Covenant through ceremonies involving the sprinkling of sacrificial blood.

And almost all things are by the law purged with blood; and without shedding of blood is no remission. Heb 9:22

almost all things... Almost. Some were ceremonially purged with water and fire (Num. 31:23) and some with the ashes of a red heifer (Num. 19:2-10), but ALL were first consecrated by blood. Water, incense, and fire were also used to purify (Exo. 19:10; Lev. 15:5; Num. 16:46-47; 31:2-24). Those who were too poor to bring even a small animal for sacrifice were allowed to bring fine flour instead (Lev. 5:11).

purged with blood... Ceremonially purged (Heb. 9:13), not purged from sin (Heb. 10:4). That makes atonement” (Lev. 17:11). The phraseology is reminiscent of Christ’s own words (Mat. 26:28). Shedding of blood refers to death (7, 14, 18). Forgiveness is the emphatic last word in this section (verses 18-22), of the Greek New Testament, and it forms the transition to the next section (verses 23-28).

without shedding of... Here Paul shows that there can be no redemption except through the blood of Christ; and to prefigure this the law could not grant any remission of sin without the blood of a victim.

blood is no... The word "atonement" is used 80 times in the Old Testament and only 1 time in the New Testament. The word "blood" is used 329 times in the Old Testament and 101 times in the New Testament.

Fourteen Blessings of the Blood

1. Atonement for the soul (Lev. 17:11; Rom. 3:24; 5:11; Col. 1:20)

2. Remission of sins (Mat. 26:28; Rom. 3:24-25; Heb. 9:22; Eph. 1:7)

3. Life and peace (Rom. 5:1-21; Col. 1:20)

4. Redemption (Rom. 3:24-25; Eph. 1:7; Heb. 9:12-15; 1Pet. 1:18-23; Rev. 5:9)

5. Justification (Rom. 5:9; Gal. 3:6-14; Acts 13:38-39)

6. Brought close (Eph. 2:13; Heb. 10:19)

7. Pure conscience (Heb. 9:14)

8. Cleansing from sin (1Jhn. 1:7)

9. Sanctification (Heb. 10:10-14; 13:20)

10. New covenant (Mat. 26:28; Heb. 10:29; 12:24; 13:20)

11. New birth (1Pet. 1:18-23)

12. Overcoming power (Rev. 12:11)

13. Church membership (Acts 20:28)

14. Salvation (Psm. 51:1-19; Heb. 9:15)

On the basis of the preceding verses the author concludes two things:

(1) The law seems to require that “almost” everything be purged with blood; and

(2) There is no “remission” (forgiveness), without the shedding of blood.

The first place in the Bible that we see blood shed for the sins of the people is when God kills the animal and makes clothing for Adam and Eve.

Another instance of the blood saving the people is the night in Egypt, when the blood sprinkled over the door post saved the life of the people within. They were covered by the blood and death passed by that house. The very same night, the houses that were not protected by the blood had all the first born to die.

This blood of animals that are sacrificed for the sins of the people is just a shadow of greater things to come when The Word of God took on the form of flesh and became Jesus Christ. Jesus (Savior), Christ (The Anointed One), shed His precious blood to save all who would believe in Him.

You see from this that blood is the saving factor, not just any blood, but the blood of the Lamb of God.

This verse applies to the Old-Covenant institutions, and the words nearly everything leave room for the flour offering which a poor Israelite might bring for his sin (Lev. 5:11-13). But the writer was thinking of the system as a whole and the ritual of the Day of Atonement that pertained to the totality of the nation’s sins, which showed that without the shedding of blood there is no forgiveness. These words also constitute a principle that is true in the New Covenant.

It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. Heb 9:23

that the patterns... Greek: hupodeigma, sign; token; copy; example; representation. Translated "pattern" (Heb. 9:23); "ensample" (2Pet. 2:6); and "example" (John 13:15; Heb. 4:11; 8:5; Jas. 5:10). Here, the things in the tabernacle (Heb. 8:5), were purified ceremonially by the blood of animals (Heb. 9:18-23). The heavenly patterns are purified by the blood of Christ (Heb. 9:12-15, 9:23). The earthly tabernacle and its vessels were only symbolic replicas of the true heavenly tabernacle (8:2), and were also made unclean by the transgressions of the people (Lev. 16:16).

Christ’s High-Priestly ministry is to be exercised in the perfect tabernacle of heaven. The real High-Priest who offered the real sacrifice for sin serves in the real tabernacle. He is the complete fulfillment of the shadowy copies in the Levitical system.

the heavenly things... As the preceding context indicated, the inauguration of the Mosaic Covenant by sacrifices was necessary (verses 18-21). That concept is here applied to the heavenly sanctuary. It is dedicated or inaugurated as the central sanctuary of the New Covenant by Christ’s sacrifice. The better covenant required a better sacrifice.

better sacrifices than... Christ’s superior sacrifice is a major theme (in 9:13-10:18). The many sacrifices of the Levitical system were to be superseded by better sacrifices that would be represented in the one, all-inclusive, perfect sacrifice of Christ (10:12).

The Tabernacle in the wilderness was a pattern of the Tabernacle in heaven. You remember that Moses was instructed of God to build it exactly the way He had shown him. The heavenly things in the presence of God were already pure and did not need to be purified.

The things to be used in the Tabernacle in the wilderness were things taken from the earth. They were not already pure and must be purified. Some of the things were to be in the Holiest place where God would be, and nothing could be before God that was not pure.

Heb. 8:5 “Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, [that] thou make all things according to the pattern shewed to thee in the mount.”

In connection with the New Covenant, the writer then enunciated his basic principle: the death of Christ was necessary. Mere copies (hypodeigmata; cf. Heb. 8:5; 9:24) of the heavenly things might be adequately hallowed by animal sacrifices, but the heavenly things themselves required more than that. The expression “heavenly things” referred quite generally to the new priestly arrangements, which have heaven as their focal point. These arrangements involve dealing with people’s sin and must thus be inaugurated with a sacrifice adequate to “do away” with that sin (cf. Heb. 9:26). The death of Christ meets this requirement.

For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Heb 9:24

For Christ is... Christ is not entered into earthly holy places to minister, but into heaven itself to represent us (Heb. 8:1-6).

are the figures... Greek: antitupon, an anti-type; exact representation. Here and 1Pet. 3:21. The earthly holy places and things are mere representations of the true and the heavenly (Heb. 9:24). Again, the term is not the same as that used (in verse 23 and 8:5). This is literally “anti-type.” It is used only twice in the New Testament. The anti-type either prefigures the type (as here), or is a later illustration of the type (as in 1Pet. 3:21). In both cases, the anti-type is not the real thing, but only a copy of it. The earthly “holy place” in the tabernacle was only a type of the heavenly abode of God.

now to appear... Greek: emphanizo, to show forth; make clear and plain. Translated "appear" (Heb. 9:24; Mat. 27:53); "manifest" (John 14:21-22); "show" (Acts 23:22); "declare plainly" (Heb. 11:14); "inform" (Acts 24:1; 25:2, 25:15); and "signify" (Acts 23:15). Christ represents us (1Jhn. 2:1-2). On the Day of Atonement, the High-Priest entered the Most Holy Place where God made an appearance (Lev. 16:2). The High-Priest, however, was hidden from the presence of God by the cloud of incense (Lev. 16:12-13). See also “has been manifested” (verse 26), and “will appear” (verse 28). Each verb is a different term in the Greek.

The term for Christ’s present appearance in heaven (verse 24), alludes to His official presentation to report to the Father on the fulfillment of His mission. The concept of making an appearance or being revealed is involved in the incarnational appearance in order to die once for sin (verse 26).

At Christ’s appearing at the Second Advent (verse 28; 12:14). All 3 tenses of Christ’s soteriological ministry are also covered:

(1) His First Advent to save us from the penalty of sin;

(2) His present intercessory ministry in heaven to save us from the power of sin; and

(3) His Second Advent to deliver us from the presence of sin.

God for us... Christ is our representative and the provider of our spiritual benefits (2:9; 6:20; 7:25; John 14:12-14; Eph. 1:3).

This verse identifies the true “holy places” as “heaven itself”. This would dispute the notion that heaven contains a tabernacle corresponding in appearance to that which Moses was commanded to build. Heaven itself is the fulfillment, or archetype, of that pattern.

Christ is even now seated at the right hand of God. He is making intercession for us to the Father.

Eph. 1:20-22 “Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places],” “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:” “And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church,”

We Christians belong to Jesus. He bought us back and paid for us with His precious blood. We are His, and He represents us before the Father.

Christ was appointed as High Priest of the New Covenant to represent sinful people in heaven itself, that is, in the presence of God. So His sacrifice had to be greater than that which allowed entrance into a mere man-made sanctuary that was only a copy (anti-type) of the true one.

Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; Heb 9:25

Nor yet that... Christ does not have to offer Himself and die often, as under the law (Lev. 16:1-34). It is enough that He died once for all to put away sin (Heb. 9:25-28; 10:1-18).

The very reason that Moses was not allowed to go into the Promised Land was because he struck the Rock in the wilderness the second time. This Rock symbolized Jesus. You see Christ did not have to be crucified but once. His sacrifice was enough for everyone for all time.

I really believe that the temple in Jerusalem was destroyed because the people (even those proclaiming to be Christians), could not be stopped from sacrificing. Jesus was the ultimate sacrifice. It was almost as if they thought Jesus’ sacrifice was not enough, when they did this. Jesus was the perfect Lamb sacrifice for all time for everyone who would believe.

John 1:29 “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.”

This means all sin was taken away for those who believe.

Heb. 7:27 “Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.”

Nor could Christ offer repeated sacrifices as in the Levitical institution, for that would have required Him to die many times since the Creation of the world. Instead, as is obvious, the heavenly ministry of Christ called for a thoroughly sufficient, one-time sacrifice.

For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. Heb 9:26

foundation of the... Greek: katabole, overthrow of the world that Lucifer ruled before Adam (see, Mat. 13:35). Again, this is a reference to creation (see 4:3).

end of the... Greek: sunteleia, closing time of one age and the beginning of another (Heb. 9:26; Mat. 13:39, 13:40, 13:49; 24:3; 28:20). All the eras and ages came together and were consummated in the coming of the Messiah (Gal. 4:4), the eschatological era was inaugurated. Jews understood this to mean the time when Messiah (Christ), would come (Num. 24:14; Jer. 33:14-16; Mic. 5:1-2; Zec. 9:9, 16). The fulfillment of the messianic prophecies commenced with the advent of the Messiah. Since He came, it has been the “last days” (1Cor. 10:11; Jas. 5:3; 1Pet. 1:20; 4:7; 1Jhn. 2:18).

sacrifice of himself... The Perfect Sacrifice:

At the end of the ages (the Greek for world is aion, ages) of preparation for the Messiah, Christ has come to put away sin by His own sacrifice. The Greek: word for sin here is hamartia, missing the mark. It is used in connection with the sin offering in Heb. 9:26; 10:6, 10:8, 10:18; 13:11. The meaning here is no doubt that Christ has come to do away with the sin offerings of the Mosaic system by His one offering which cleanses from all sin. It is a historical fact that after Christ died the sacrifices of the law ceased. Jews had no sacrifices for 2,000 years (Hos. 3:4-5).

This is precisely why He appeared once for all (hapax, cf. Heb. 9:28; also cf. ephapax in Heb. 7:27; 9:12; 10:10) at the end of the ages to do away with sin, which the priests in the old arrangement could not do. By the phrase “end of the ages” the writer evidently meant the climax of the Old Testament eras as well as the imminence of the climax of all things. He will shortly refer to Christ’s second advent.

And as it is appointed unto men once to die, but after this the judgment: Heb 9:27

appointed unto men... Man’s Inescapable Appointment:

Greek: apokeimai, be laid up in store; be in reserve. Translated appoint (Heb. 9:27); be laid up (Luke 19:20; Col. 1:5; 2Tim. 4:8). It is appointed or laid up by divine decree: "Dust thou art, and unto dust shalt thou return" (Gen. 3:19). This law of death will hold firm for all men until the time of the rapture when the living who are to be translated will not see death (1Cor. 15:51-58; 1Thes. 4:13-16; Phlp. 3:21). All who live at the end of the Millennium and who do not rebel against God will be permitted to live on the new earth forever without dying. Death will be destroyed and all things will be restored as they were before Adam sinned (Rev. 20:7-10; 21:1-22; 1Cor. 15:24-28). This is a general rule for all mankind. There have been very rare exceptions (e.g., Lazarus died twice; John 11:43-44). Those, like Lazarus, who were raised from the dead by a miraculous act of our Lord were not resurrected to a glorified body and unending life. They only experienced resuscitation.

after this the... Death Ends Probation:

After death the judgment, not a second chance to live on earth and be saved. Death ends all probation for the one who dies. If he is righteous at death, his soul and spirit go to heaven awaiting the resurrection of the body (2Cor. 5:8; Phlp. 1:21-24; Heb. 12:23; Rev. 6:9-11). If he is wicked at death his soul and spirit go to hell to await the resurrection of his body (Luke 16:19-31; Isa. 14:9; Rev. 20:11-15). There is no such thing as purgatory or a second chance to be on probation in the Millennium or any other time. Neither is there a reincarnation or a transmigration from body to body. A general term encompassing the judgment of all people, believers (2Cor. 5:10), and unbelievers (Rev. 20:11-15).

The relation of (verse 27), to its context is often dismissed in order to stress the certainty of man’s future judgment. It is axiomatic that man dies once. However, exceptions do exist: Enoch and Elijah of the Old Testament; the saints who are alive at Christ’s return, who will never die; Lazarus and others who were raised from the dead and later died a second time.

But no exceptions concerning God’s judgment can be cited. There is no reincarnation; every person gets one chance to prepare. Yet the full significance of (verse 27), cannot be seen apart from (verse 28). “As it is appointed unto men once to die … so Christ was once offered”: The author is clearly presenting a comparison. As it is with man, so it was with Christ. Another exception will be those who don’t die even once, but who will be “caught up … to meet the Lord in the air” (1Thes. 4:17; Enoch, Gen 5:24; Elijah, 2Kgs. 2:11).

As man can die only once; so the Man Christ could die only once as a sacrifice. His relation to humanity would be marred if He had to die more than once.

Further, a second comparison seems evident. Beyond death there exists another reality. For man it is the reality of appearing for judgment; for Christ it is the certainty of appearing with deliverance from condemnation for “them that look for him”.

With this observation, eschatological realities come into focus. Humans are sinful creatures destined to die once, and after that to face judgment.

So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. Heb 9:28

to bear the... Greek: anaphero (see, Heb. 7:27).

Isa. 53:12 “Therefore will I divide him [a portion] with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.”

2Cor. 5:21 “For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.”

Rev. 20:11-15 “And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.” “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.” “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.” “And death and hell were cast into the lake of fire. This is the second death.” “And whosoever was not found written in the book of life was cast into the lake of fire.”

them that look... Greek: apekdechomai (see, Rom. 8:19). The Greek verb is found in most passages dealing with the second coming and expresses the idea of waiting patiently, but with great expectation.

Notice in the verse above, those who Jesus will appear to. He will appear to those who are looking for Him.

second time without... This refers to the second coming when Christ will come to earth without being a sin offering to save men. He will come the next time to reign and put all enemies under His feet (see, 2Thes. 1:7). On the Day of Atonement, the people eagerly waited for the High-Priest to come back out of the Holy of Holies. When he appeared, they knew that the sacrifice on their behalf had been accepted by God.

In the same way, when Christ appears at His second coming, it will be confirmation that the Father has been fully satisfied with the Son’s sacrifice on behalf of believers. At that point salvation will be consummated (1Pet. 1:3-5).

Without reference to sin (see 2:17-18, 4:15). This phrase testifies to the completed work of Christ in removing sins by His sacrifice at His first coming. No such burden will be upon Him in His second coming.

Phil. 3:20 “For our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ:”

Reincarnation, which so many are being deceived by, is totally done away with in the verse above. It is appointed unto men once to die. We do not live over and over until we get it right.

We have one life on this earth to live, why not live it for your Savior, Jesus Christ, and share your eternity with Him. Jesus is the judge of all the world. There are only two judgments He makes. Those, who have accepted Him as Savior will be judged His bride and live in heaven with Him. The others will be judged lost to an eternity in hell.

2Thes. 1:5-10 “[Which is] a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:” “Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you;” “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,” “In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:” “Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;” “When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.”

But this danger is turned aside by the fact that Christ was sacrificed once (hapax, cf. Heb. 9:26) to take away the sins of many people. The recurrence of “once” (Heb. 9:26, 9:28) and of “once for all” (Heb. 7:27; Heb. 9:12; Heb. 10:10) stresses the finality and the singleness of Christ’s sacrificial work in contrast with the repeated Levite ministrations. In addition, the “once”-sacrifice of Christ (Heb. 9:26, 9:28) compares with the “once”-death of each person (Heb. 9:27). Now those who are waiting (apekdechomenois; used seven times in the NT of the return of Christ: Rom. 8:19, 8:23, 8:25; 1Cor. 1:7; Gal. 5:5; Phlp. 3:20; Heb. 9:28) for Him can look forward to His coming, not with a fearful expectation of judgment, but with the anticipation of salvation.

His first advent was to bear sins away — but His second will be not to bear sin (lit., “without [reference to] sins”).

Deftly the author implied that “those who are waiting for Him” constitute a smaller circle than those whom His death has benefited. They are, as all his previous exhortations reveal, the ones who “hold firmly till the end the confidence we had at first” (Heb. 3:14). The “salvation” He will bring them at His second coming will be the “eternal inheritance” of which they are heirs (cf. Heb. 9:15; 1:14).