2 For a tabernacle was prepared. In the first part were the lamp stand, the table, and the show bread, which is called the Holy Place.
3 After the second veil was the tabernacle which is called the Holy of Holies,
4 having a golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron’s rod that budded, and the tablets of the covenant;
5 and above it cherubim of glory overshadowing the mercy seat, of which things we can’t speak now in detail.
6 Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services,
7 but into the second the high priest alone, once in the year, not without blood, which he offers for himself and for the errors of the people.
8 The Holy Spirit is indicating this, that the way into the Holy Place wasn’t yet revealed while the first tabernacle was still standing.
9 This is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshiper perfect,
10 being only (with foods and drinks and various washings) fleshly ordinances, imposed until a time of reformation.
11 But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,
12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption.
13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh,
14 how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from dead works to serve the living God?
15 For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance.
16 For where a last will and testament is, there must of necessity be the death of him who made it.
17 For a will is in force where there has been death, for it is never in force while he who made it lives.
18 Therefore even the first covenant has not been dedicated without blood.
19 For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
20 saying, “This is the blood of the covenant which God has commanded you.”
21 He sprinkled the tabernacle and all the vessels of the ministry in the same way with the blood.
22 According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission.
23 It was necessary therefore that the copies of the things in the heavens should be cleansed with these, but the heavenly things themselves with better sacrifices than these.
24 For Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us;
25 nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own,
26 or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself.
27 Inasmuch as it is appointed for men to die once, and after this, judgment,
28 so Christ also, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 9:11–14Here he means the flesh. And well did he say, "greater and more perfect," since God The Word and all the power of The Spirit dwells therein … For (he says) if "the blood of bulls" is able to purify the flesh, much rather shall the Blood of Christ wipe away the defilement of the soul. … "Who" (he says) "through the Holy Spirit offered Himself without spot to God," that is, the victim was without blemish, pure from sins. … "Shall purge your conscience" (he says) "from dead works." And well said he "from dead works"; if any man touched a dead body, he was polluted; and here, if any man touch a "dead work," he is defiled through his conscience.
Here he means the flesh. And well did he say, "greater and more perfect," since God The Word and all the power of The Spirit dwells therein … For (he says) if "the blood of bulls" is able to purify the flesh, much rather shall the Blood of Christ wipe away the defilement of the soul. … "Who" (he says) "through the Holy Spirit offered Himself without spot to God," that is, the victim was without blemish, pure from sins. … "Shall purge your conscience" (he says) "from dead works." And well said he "from dead works"; if any man touched a dead body, he was polluted; and here, if any man touch a "dead work," he is defiled through his conscience.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 15; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 9:15–17It was probable that many of those who were more weakly would especially distrust the promises of Christ because He had died. Paul accordingly out of a superabundance introduced this illustration, deriving it from common custom. Of what kind is it? He says, "indeed, on this very account we ought to be of good courage." On what account? Because testaments are established and obtain their force when those who have made them are not living, but dead. … Again, a testament has relation both to the testator, and to the legatees; so that they have some things to receive, and some to do. So also in this case. For after having made promises innumerable, He demands also something from them, saying, "a new commandment I give unto you." ( John xiii. 34.) Again, a testament ought to have witnesses.
It was probable that many of those who were more weakly would especially distrust the promises of Christ because He had died. Paul accordingly out of a superabundance introduced this illustration, deriving it from common custom. Of what kind is it? He says, "indeed, on this very account we ought to be of good courage." On what account? Because testaments are established and obtain their force when those who have made them are not living, but dead. … Again, a testament has relation both to the testator, and to the legatees; so that they have some things to receive, and some to do. So also in this case. For after having made promises innumerable, He demands also something from them, saying, "a new commandment I give unto you." ( John xiii. 34.) Again, a testament ought to have witnesses.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 9:25–26"Nor yet that He should offer Himself often, as the High Priest entereth into the Holy place every year with blood of others." Seest Thou how many are the differences? The "often" for the "once"; "the blood of others," for "His own." Great is the distance. He is Himself then both victim and Priest and sacrifice. … What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this [remembrance] is one and not many. How is it one, and not many? Inasmuch as that [Sacrifice] was once for all offered, [and] carried into the Holy of Holies. This is a figure of that [sacrifice] and this remembrance of that. For we always offer the same, not one sheep now and to-morrow another, but always the same thing: so that the sacrifice is one. … It is not another sacrifice, as the High Priest, but we offer always the same, or rather we perform a remembrance of a Sacrifice.
"Nor yet that He should offer Himself often, as the High Priest entereth into the Holy place every year with blood of others." Seest Thou how many are the differences? The "often" for the "once"; "the blood of others," for "His own." Great is the distance. He is Himself then both victim and Priest and sacrifice. … What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this [remembrance] is one and not many. How is it one, and not many? Inasmuch as that [Sacrifice] was once for all offered, [and] carried into the Holy of Holies. This is a figure of that [sacrifice] and this remembrance of that. For we always offer the same, not one sheep now and to-morrow another, but always the same thing: so that the sacrifice is one. … It is not another sacrifice, as the High Priest, but we offer always the same, or rather we perform a remembrance of a Sacrifice.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 17; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 9:27–28He next says also why He died once [only]: because He became a ransom by one death. … (What then? Do we no longer die that death? We do indeed die, but we do not continue in it: which is not to die at all. For the tyranny of death, and death indeed, is when he who dies is never more allowed to return to life. But when after dying is living, and that a better life, this is not death, but sleep.) Since then death was to have possession of all, therefore He died that He might deliver us. … He took them from men, and bore them to the Father; not that He might determine anything against them [mankind], but that He might forgive them. … But how "shall He appear"? To punish, you say. He did not however say this, but what was cheering; "shall He appear unto them that look for Him, without sin unto salvation."
He next says also why He died once [only]: because He became a ransom by one death. … (What then? Do we no longer die that death? We do indeed die, but we do not continue in it: which is not to die at all. For the tyranny of death, and death indeed, is when he who dies is never more allowed to return to life. But when after dying is living, and that a better life, this is not death, but sleep.) Since then death was to have possession of all, therefore He died that He might deliver us. … He took them from men, and bore them to the Father; not that He might determine anything against them [mankind], but that He might forgive them. … But how "shall He appear"? To punish, you say. He did not however say this, but what was cheering; "shall He appear unto them that look for Him, without sin unto salvation."
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 17; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 9:16–17And this he proves by referring to what is usually the case as to wills or testaments, the effect of which is suspended until the death of those whose wills they are. The Apostle may yet seem to rest on too weak an argument, so that what he says may be easily disproved. For it may be said, that God made no testament or will under the Law; but it was a covenant that he made with the ancient people. … Nor is it any objection to say, that it was a covenant that God made with his people; for that very covenant bore some likeness to a testament, for it was ratified by blood. … We must then return to the same point, that the covenant of God which was made with blood, may be fitly compared to a testament, as it is of the same kind and character.
And this he proves by referring to what is usually the case as to wills or testaments, the effect of which is suspended until the death of those whose wills they are. The Apostle may yet seem to rest on too weak an argument, so that what he says may be easily disproved. For it may be said, that God made no testament or will under the Law; but it was a covenant that he made with the ancient people. … Nor is it any objection to say, that it was a covenant that God made with his people; for that very covenant bore some likeness to a testament, for it was ratified by blood. … We must then return to the same point, that the covenant of God which was made with blood, may be fitly compared to a testament, as it is of the same kind and character.
John Calvin, Commentaries, on 9:13–17; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hebrews 9:24–26Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. … it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it … Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the devil.
Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. … it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it … Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the devil.
Matthew Henry, Commentary on the Whole Bible, on 9:23–28; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 9:2–5In which was the candlestick, and the table - The shewbread, shown continually before God and all the people, consisting of twelve loaves, according to the number of the tribes, was placed on this table in two rows, six upon one another in each row. This candlestick and bread seem to have typified the light and life which are more largely dispensed under the gospel by Him who is the Light of the world, and the Bread of life. … Wherein was the manna - The monument of God's care over Israel. And Aaron's rod - The monument of the regular priesthood. And the tables of the covenant - The two tables of stone, on which the ten commandments were written by the finger of God the most venerable monument of all. And over it were the cherubim of glory - Over which the glory of God used to appear.
In which was the candlestick, and the table - The shewbread, shown continually before God and all the people, consisting of twelve loaves, according to the number of the tribes, was placed on this table in two rows, six upon one another in each row. This candlestick and bread seem to have typified the light and life which are more largely dispensed under the gospel by Him who is the Light of the world, and the Bread of life. … Wherein was the manna - The monument of God's care over Israel. And Aaron's rod - The monument of the regular priesthood. And the tables of the covenant - The two tables of stone, on which the ten commandments were written by the finger of God the most venerable monument of all. And over it were the cherubim of glory - Over which the glory of God used to appear.
John Wesley, Explanatory Notes upon the New Testament, on 9:2–5; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Hebrews 9:16–17For where a testament is - A learned and judicious friend furnishes me with the following translation of this and the 17th verse: - "For where there is a covenant, it is necessary that the death of the appointed victim should be exhibited, because a covenant is confirmed over dead victims, since it is not at all valid while the appointed victim is alive." … This is undoubtedly the meaning of this passage; and we should endeavor to forget that testament and testator were ever introduced, as they totally change the apostle's meaning.
For where a testament is - A learned and judicious friend furnishes me with the following translation of this and the 17th verse: - "For where there is a covenant, it is necessary that the death of the appointed victim should be exhibited, because a covenant is confirmed over dead victims, since it is not at all valid while the appointed victim is alive." … This is undoubtedly the meaning of this passage; and we should endeavor to forget that testament and testator were ever introduced, as they totally change the apostle's meaning.
Adam Clarke, Commentary on the Holy Bible, on 9:16–17; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Hebrews 9
Hebrews 9:2–28, World English Bible
Hebrews 9 in the Bible · Told in the Story: Chapter 40, A Better Covenant
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 9:11–14Here he means the flesh. And well did he say, "greater and more perfect," since God The Word and all the power of The Spirit dwells therein … For (he says) if "the blood of bulls" is able to purify the flesh, much rather shall the Blood of Christ wipe away the defilement of the soul. … "Who" (he says) "through the Holy Spirit offered Himself without spot to God," that is, the victim was without blemish, pure from sins. … "Shall purge your conscience" (he says) "from dead works." And well said he "from dead works"; if any man touched a dead body, he was polluted; and here, if any man touch a "dead work," he is defiled through his conscience.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 15; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 9:15–17It was probable that many of those who were more weakly would especially distrust the promises of Christ because He had died. Paul accordingly out of a superabundance introduced this illustration, deriving it from common custom. Of what kind is it? He says, "indeed, on this very account we ought to be of good courage." On what account? Because testaments are established and obtain their force when those who have made them are not living, but dead. … Again, a testament has relation both to the testator, and to the legatees; so that they have some things to receive, and some to do. So also in this case. For after having made promises innumerable, He demands also something from them, saying, "a new commandment I give unto you." ( John xiii. 34.) Again, a testament ought to have witnesses.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 9:25–26"Nor yet that He should offer Himself often, as the High Priest entereth into the Holy place every year with blood of others." Seest Thou how many are the differences? The "often" for the "once"; "the blood of others," for "His own." Great is the distance. He is Himself then both victim and Priest and sacrifice. … What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this [remembrance] is one and not many. How is it one, and not many? Inasmuch as that [Sacrifice] was once for all offered, [and] carried into the Holy of Holies. This is a figure of that [sacrifice] and this remembrance of that. For we always offer the same, not one sheep now and to-morrow another, but always the same thing: so that the sacrifice is one. … It is not another sacrifice, as the High Priest, but we offer always the same, or rather we perform a remembrance of a Sacrifice.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 17; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 9:27–28He next says also why He died once [only]: because He became a ransom by one death. … (What then? Do we no longer die that death? We do indeed die, but we do not continue in it: which is not to die at all. For the tyranny of death, and death indeed, is when he who dies is never more allowed to return to life. But when after dying is living, and that a better life, this is not death, but sleep.) Since then death was to have possession of all, therefore He died that He might deliver us. … He took them from men, and bore them to the Father; not that He might determine anything against them [mankind], but that He might forgive them. … But how "shall He appear"? To punish, you say. He did not however say this, but what was cheering; "shall He appear unto them that look for Him, without sin unto salvation."
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 17; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 9:16–17And this he proves by referring to what is usually the case as to wills or testaments, the effect of which is suspended until the death of those whose wills they are. The Apostle may yet seem to rest on too weak an argument, so that what he says may be easily disproved. For it may be said, that God made no testament or will under the Law; but it was a covenant that he made with the ancient people. … Nor is it any objection to say, that it was a covenant that God made with his people; for that very covenant bore some likeness to a testament, for it was ratified by blood. … We must then return to the same point, that the covenant of God which was made with blood, may be fitly compared to a testament, as it is of the same kind and character.
John Calvin, Commentaries, on 9:13–17; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hebrews 9:24–26Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. … it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it … Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the devil.
Matthew Henry, Commentary on the Whole Bible, on 9:23–28; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 9:2–5In which was the candlestick, and the table - The shewbread, shown continually before God and all the people, consisting of twelve loaves, according to the number of the tribes, was placed on this table in two rows, six upon one another in each row. This candlestick and bread seem to have typified the light and life which are more largely dispensed under the gospel by Him who is the Light of the world, and the Bread of life. … Wherein was the manna - The monument of God's care over Israel. And Aaron's rod - The monument of the regular priesthood. And the tables of the covenant - The two tables of stone, on which the ten commandments were written by the finger of God the most venerable monument of all. And over it were the cherubim of glory - Over which the glory of God used to appear.
John Wesley, Explanatory Notes upon the New Testament, on 9:2–5; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Hebrews 9:16–17For where a testament is - A learned and judicious friend furnishes me with the following translation of this and the 17th verse: - "For where there is a covenant, it is necessary that the death of the appointed victim should be exhibited, because a covenant is confirmed over dead victims, since it is not at all valid while the appointed victim is alive." … This is undoubtedly the meaning of this passage; and we should endeavor to forget that testament and testator were ever introduced, as they totally change the apostle's meaning.
Adam Clarke, Commentary on the Holy Bible, on 9:16–17; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.