Hebrews 9:1-28

What is the theme of this chapter?

A Better Priesthood

What is the key verse(s) of this chapter? Verses 11-12

But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption.

What can I apply to my life from this chapter (things to do/avoid)?

My sin was taken care once and for all by my Savior at the cross.  Hallelujah!

Additional observations/questions:

Back to chapter two's question: "Verses 3 and 4 are the hardest verses for me to understand; is the audience unsaved Hebrews or slothful, believing Hebrews? For now I'm leaning toward unsaved Hebrews, but maybe I'll change my mind as I study more of this book."

Chapter three's question: "Have I come any closer to a conclusion on this? Maybe the audience is neither. Maybe it was just Hebrews who had believed Jesus Christ is the Messiah but now needed to understand all that the cross had accomplished, partly because Judaism as a religion (sacrifices, etc) was about to come to an end in 70 AD, but mostly because it was the next step in increasing their understanding. I think McLean was probably right when he said, "...the book of Romans explains the cross to the body of Christ, Hebrews explains the cross to Israel."

Chapter four's observation: Williams rather confirmed this interpretation this week. Are he and McLean right?

Chapter five's observation: Williams and McLean are still pretty much on the same track, though Williams seems to be saying that the book of Hebrews was to bring the Hebrews from Judaism to Christianity (the Body of Christ); not sure Williams is saying this, though.

Chapter Six's question: Everybody except McLean seems to be saying that this chapter is hypothetical. I must confess it bothers me to read it hypothetically. In view of the context, I'm not sure it's warranted. But can McLean be right and EVERYBODY ELSE be wrong? That bothers me, too.

Chapter Seven's question: McLean brings up Jer 31:33, Heb 8:10, and Ezek 36:27, verses that I have been struggling with for quite some time now. He suggests that they were meant for the Hebrews only, saying that in both the Old and the New Testament people are ever and always associated with the law while the Body of Christ is not under the law — ever — but under grace (Rom 6:14). This makes sense. He further suggests that with the change of the law reported in Hebrew 7:12, God enables Israel by His Spirit to keep the law, which before this change had not been possible. Is this a possible interpretation? Or is it a stretch?

No additional questions last week; still pondering all questions I've posed up to this point, though.

This week's question/observation: Not sure if I agree with McLean regarding his interpretation of "to bear of the sins of many" versus "all," that when Christ came to earth, he came but to the lost sheep of Israel, which would be 'many,' not 'all.'  Interesting observation, though.  Also, before this study I never knew that some believe it is Christ's life, not His death (or maybe in addition to His death) that put into effect the new covenant.  I certainly don't agree because I know of no Scripture that backs it up.  I found Newell's comments particularly interesting.

Hebrews 9:23-28

Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; nor was it that He would offer Himself often, as the high priest enters the holy place year by year with blood that is not his own. Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself. And inasmuch as it is appointed for men to die once and after this comes judgment, so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him.


vs 23-24 - "The heavenly sanctuary had to be purified by Christ's sacrifice.  Most refer this to heaven itself, but some to the cleansing of the believers whom God inhabits (Eph 2:22)." (Ryrie)

"As to the question why the heavenly things should require to be cleansed, the subject before us is not only the remission of our sins, but our access into the presence of God as His worshipers, through the eternal redemption obtained for us.  The sanctuary of the presence of God required the savor of redemptive sacrifice.  Just as the high priests of old entered into the Holy of Holies with the blood of sacrifice, on behalf of the people as worshipers of God, so only the cleansing blood of Christ on the cross could the very presence of God become the meeting place between Him and the believer." (Vine)

once - once for all

"Jehovah God told Moses to smite the rock one time; and when Moses disobeyed, striking the rock twice, it cost Moses his trip to the promised land (Numbers 20).  Once was enough." (McLean)

at the consummation of the ages - "The first coming of Christ (cf 1 Peter 1:20)." (Ryrie)

since the foundation of the world - "... Christ suffered for Israel and its kingdom which had been promised to them since the foundation of the world (Matthew 25:34) ... That which Christ the Messiah accomplished for Israel was for the Hebrew people and their earthly kingdom and was spoken of by all the prophets since the world began (Lk 1:70; Matt 25:34).  That which Christ our Savior accomplished for the Body of Christ and our heavenly places was kept secret since before the foundation of the world and kept secret until the Lord revealed it to Paul (1 Cor 2:7-8; Eph 3:9; Col 1:26;  Eph 1:4; 2 Tim 1:9; Titus 1:2).  There was information known by all and declared by the mouths of all the holy prophets since the world began.  Contrast that to ... the information known only by the Godhead and kept secret since the world began (Acts 3:21; Rom 16:25).  Paul's 'mystery' information was separate and apart from Peter's prophetic information." (McLean)

to bear the sins of many - "Quoted from Isa. 53:12.  Isaiah was a significant source of early Christian interpretation of Christ." (Ryrie)

"The act of Messiah in bearing the sins of humanity, refers to His first appearance upon earth, to His first Advent.  The words 'shall He appear the second,' refer to His second Advent.  The words 'unto them that look for Him' refer to Israel.  The disciples of John the Baptist came to Jesus and said, 'Art thou He that should come, or look we for another?' (Matt. 11:3).  The Rapture is not in view here, neither the Church.  This is Jewish.  The expression refers to the second Advent of Messiah to Israel for the Millennium.  The appearance of the high priest on the Day of Atonement was the Brazen Altar where the sacrifice was slain.  This corresponds to Messiah's first appearance on earth to die on the Cross.  The second appearance of the high priest was in the Holy of Holies.  This corresponds to Messiah's present appearance before God in heaven now.  The third appearance of the high priest was out the gate of the court surrounding the tabernacle, to Israel, having in a symbolic way accomplished salvation.  This corresponds to Messiah's appearance upon the earth in the second Advent to Israel, having actually accomplished salvation.  His return will be apart from sin in that He settled the sin question the first time He came.  Now He comes with salvation for the one who puts his faith in Him." (Wuest)

without reference to sin - "i.e., apart from the sin question.  In His first coming Christ dealt with sin once for all; in His second coming He will take redeemed sinners to Himself in the consummation of their salvation." (Ryrie)

v 28 - "The covenant nature of this verse in its application for the Hebrew people is clear when it is said that Christ bore the sins of many rather than for all.  In Christ's earthly ministry, he came not but to the lost sheep of the house of Israel; and that would be many, not all.  With the revelation of the Pauline mystery, God concludes all under sin that He might have mercy upon all, not many.  Also, Israel would be the people who would be looking for Christ to bring salvation with Him (Acts 3:19; 1 Pet 1:10, 13), which we have a present possession of salvation in that we are complete in Him who saved us by His grace (Eph 1:13; Col 2:9-10)." (McLean)

"This closing portion of the chapter contains what are sometimes known as Christ's three appearings.   There are, however, three different words used in the original.  In v. 24 the word is 'emphanizo,' and there the idea is that of the presentation of Christ before the face of God in all the virtue and acceptance of His person and finished work.  The second, in v. 26, is 'phaneroo,' which is to bring into view that which before was hidden.  Christ, who had been eternally sharing the glory of the Father, was now, by His incarnation brought into view in the world, in order that He might put away sin by His sacrifice at the height of the ages.  The third, in v. 28, is a form of the verb 'horao,' which here suggests that when He comes He will be actually seen, as He was before at His first advent, when He came to deal with the question of sin." (Vine)

Hebrews 9:15-22

For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. For where a covenant is, there must of necessity be the death of the one who made it. For a covenant is valid only when men are dead, for it is never in force while the one who made it lives. Therefore even the first covenant was not inaugurated without blood. 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, saying, “THIS IS THE BLOOD OF THE COVENANT WHICH GOD COMMANDED YOU.” And in the same way he sprinkled both the tabernacle and all the vessels of the ministry with the blood. And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness.


mediator - "The word 'mediator' is the translation of 'mesites' which refers to one who intervenes between two, either to make or restore peace and friendship, to form a compact, or to ratify a covenant.  Here the Messiah acts as a go-between or mediator between a holy God and sinful man.  By His death on the Cross, He removes the obstacle, sin, which caused an estrangement between man and God.  When the sinner accepts the merits of Messiah's sacrifice, the guilt and penalty of his sin is his no more, the power of sin in his life is broken, he becomes the recipient of the divine nature, and the estrangement between himself and God, both legal and personal, disappears." (Wuest)

covenant (or testament) - is translated from the Greek word "diatheke" - "The word [diatheke] itself is from 'diatithemi,' the root meaning of 'dia' being 'two,' and the meaning of 'tithemi' being 'to place,' the total meaning of the word being literally 'to place between two.'  The word in classical Greek meant 'to arrange each in their several places, to distribute, to dispose of, arrange as one likes, to dispose of one's property, devise it by will, to make a will, to arrange or settle mutually.'  The noun 'diatheke' meant 'disposition of property by a will, a testament, a compact, a covenant, a disposition.' ... With the foregoing in mind, the present writer offers the following with reference to the usage of 'diatheke' in the Book of Hebrews:  In every place except 9:16, 17, 'diatheke' refers either to the Levitical sacrificial system or to the sacrifice of the Messiah.  The word refers to the disposition of eternal life to the recipient on the basis of his acceptance of the atoning merits of the latter sacrifice.  In the sense that the word 'diatheke' refers to the act of God as one party making a disposition to another on specified terms, the word means 'a covenant.'  But when the substitutionary death of the One making the disposition is brought into the picture, the idea of a covenant is merged with that of a will or testament.  Since the new covenant was made effective through the death of the Testator, the Messiah, and since the first covenant is typical of the new, both covenants take on themselves the idea of a last will or testament.   The present writer has, therefore, translated 'diatheke' uniformly in Hebrews by the word 'testament' in the sense which the writer to the Hebrews gives it in 9:16, 17.  The word 'inheritance' in 9:15 leads the inspired penman to define the content of 'diatheke' as it is used in this epistle.  An inheritance involves the idea of someone making a disposition of his property, the heir receiving same at the death of the testator.  Just as in human relationships, where a will or testament is of force only after the one who makes the will is dead, so in the God bequeathing salvation to the lost sinner, the bequest in only operative by reason of His death.  Thus, in 15 the writer speaks of the Messiah as the Mediator of the New Testament who made that Testament effective through His death, and in that way lost sinners who accept salvation on the terms of the will or testament come into their inheritance." (Wuest)

vs 15- 16 - "The translation would be as follows: 'For where a covenant is, there must of necessity be brought about the death of that which confirms the covenant.  For a covenant is of force over death ones: for doth it ever avail while the confirmer liveth?'  The word rendered 'confirmer' may be taken to refer, firstly, to the victim whose death made the covenant valid, but a form of the word has been chosen which has in view the fact that in the new covenant Christ Himself was not only the voluntary victim whose death was essential to the fulfillment, but also, in union with the Father, is the personal confirmer of the covenant.  God takes all the responsibility of fulfilling it upon Himself and carries it out through His Son, who is thus virtually the covenanting person." (Vine)

"In your Bible, after the book of Malchai and before the book of Matthew, no doubt there is a title page, declaring in bold print: "New Testament."  And were you asked to turn to the first page of the New Testament, most likely you would turn to Matthew's first chapter.  These verses [15-16] in Hebrews declare that the book of Matthew has no part in Israel's New Testament prior to chapter 27:50.  In Mark the Old Testament runs through chapter 15:41, in Luke it is chapter 23:49 and finally, in John, Old Testament doctrine operates through 19:37.  It is at those verse locations where we find the death of the testator, the Lord Jesus Christ; and these verses in Hebrews teach that the New Testament cannot exist before those points.  While it would be wrong ti disregard the gospels, it is equally wrong to attempt to live according to Israel's Old Testament doctrine.  What hasn't been taught is that every verse in our Bible operates on three levels in that every verse contains historical information, spiritual information and doctrinal information.  Anyone at any time may profit from the historical or the spiritual information; but to apply doctrinal information one must be operating within the dispensation to which the doctrine applies." (McLean)

the one who made it - "i.e., the one who made the covenant or will.  This is strong proof that it is the death of Christ, not His life, that put into effect the new covenant with all its blessings.  His sinless life qualified Him to be the suitable sacrifice for sin, but it was His death that made the payment for sin." (Ryrie)

"'Even so through the obedience of the One' (Romans 5:19) — This was our Lord's death, as an act of obedience: “He became obedient unto death, yea, the death of the cross.” He was of course always obedient to His Father, but it cannot be too strongly emphasized that His life before the cross, — His “active obedience,” as it is called, is not in any sense counted to us for righteousness. “I delivered to you,” says Paul, “first of all, that Christ died for our sins.” Before His death He was “holy, guileless, undefiled, separated from sinners.” He Himself said: “Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.” Do you not see that those who claim that our Lord's righteous life under Moses' Law is reckoned to us for our “active” righteousness; while His death in which He put away our sins, is, as they claim, the “passive” side, are really leaving you, and the Lord too, under the authority of the Law? ... I say again, that the Law was given to neither Adam. The first Adam had life: God did not give him law whereby to get life! Not until Moses did the Law come in, and then only as an incidental thing to reveal to man his condition. The Law was not given to the first Adam, nor to the human race; but to Israel only (Deut. 4:5-8; 33:1-5; Ps. 147:19,20). Again, the Law was not given to the Last Adam! “The Last Man Adam became a life-giving spirit”: this is Christ, Risen from the dead, at God's right hand, communicating spiritual life. Is He under law? It is only the desperate legality of man's heart, his self-confidence, that makes him drag in the Law, and cling to the Law, — even though Christ must fulfill it for him!" (Newell)

"Christian righteousness begins with the death and resurrection of Christ. The risen Christ Himself is our righteousness, not Christ fulfilling the law in our place. The Christian's connection to the law is broken through the death and resurrection of Christ. The apostle Paul in Romans chapter seven expands upon this important theme. The law's power is only in force as long as a person is alive, or in the words of the apostle, 'Law has dominion over a man as long as he liveth' (Rom. 7:1). Paul then sets forth our complete deliverance from under the law when he says that those who were under the law were made dead to the law by the death of Christ, that they might be joined to another, to Him that was raised from the dead (Rom. 7:1-6). A dead man is not subject to civil or religious law; in like manner, the believer is not subject to the law of Moses because he is dead and risen in Christ. Therefore, to those who believe on Christ, the law has lost its authority to bring either condemnation or righteousness through the obedience of Christ. Paul finally concludes this argument in Romans by writing, 'For Christ is the end of the law for righteousness to every one that believes' (Rom. 10:4). If the law is powerless to make righteous, what then is the true character of justification? Justification is the declaration by God unto us of a high and measureless righteousness, in that the whole value of the death of Christ was credited to the believer by faith, irrespective of the law, according to grace. Through the resurrection of Christ the believer now has a new standing in the risen Christ in glory (Rom. 4:25)." (Dunlap)

without blood - the death of animals in Ex 24:3-8

almost - "For exceptions to the requirement of blood for cleansing permitted by the law, see Lev 5:11-13; Num 16:46; 31:50." (Ryrie)

Hebrews 9:11-14

But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption. For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?


when Christ appeared as a high priest - "When Messiah arrives upon the scene of human sin and sorrow as a High Priest whose work of providing a salvation for the lost is 'by a greater and more perfect tabernacle.'  The word 'by' is the translation of 'dia,' the preposition of intermediate agency.  That is, the kind of tabernacle the priest officiates in, determines the quality of his work.  If he ministers in a tabernacle that is a mere type, his work is not efficacious so far as actual salvation is concerned, but only typical.  If he on the other hand, serves in the actual tabernacle of which the other tabernacle is only a type, his work of salvation is actual and meritorious." (Wuest)

"At His first advent, Christ came and operated according to prophecy.  At His second advent, Christ will be the King of Kings.  Here we see Him being come as high priest: prophet, priest and king.  The only other figure in your Bible to hold all three offices was David, and that fact suggests why David was said to be a man after God's own heart (1 Sam 13:14; Acts 13:22).  Perhaps it was not so much about David as it was about who David pictures: the Lord Jesus Christ." (McLean)

through His own blood - "But not only were the tabernacles different.  The blood offered was different.  In the case of the Aaronic priests, it was the blood of goats and calves.  In the case of Messiah, it was His own blood.  The words 'His own' are the translation of 'idios.'  Had the personal pronoun 'autos' been used, the reference would be merely to the fact that it was by means of His blood that He entered the Holy of Holies.  But the 'idios' speaks not merely of ownership, but of a personal, private, unique ownership.  For instance, John in his Gospel (5:18) states the fact that the Jews tried to kill our Lord because He had said that God was His personal, unique Father.  Had John used 'autos,' there would have been no justification for their accusation, for each one of these Jews claimed God as his Father.  John used 'idios,' reporting the Lord Jesus as saying that God was His private, unique Father.  God was His Father in a different sense from that in which He might be the Father of others.  Our Lord claimed unique Sonship, and, therefore, Deity.  And these Jews recognized that fact." (Wuest)

"Our Lord's sacrifice was His own blood (not that of animals), offered once for all (not repeatedly), and resulted in eternal redemption (not temporal covering)." (Ryrie)

ashes of a heifer - "The red heifer offering for cleansing from contact with a corpse. Preparation for the ritual [offering] required that the ashes of an unblemished, unyoked red heifer be mixed with water (called water to remove impurity; i.e., water to remove impurity). This served as a purification from sin (lit., a sin offering, as also in Num 19:17). (Ryrie)

sanctify for the cleansing of the flesh - "The writer in this verse speaks of the unclean Israelite, the person who was rendered ceremonially unclean by contact with a dead body, or by entering a house where a corpse was lying, or by touching a bone or a tomb.  It he should enter the tabernacle while thus defiled, he was cut off from Israel.  Ceremonial defilement was not in itself sin, but a type of sin.  Hence the blood of animals could cleanse away this defilement.  It was only the flesh of the person which was defiled by contact with the dead.  It was likewise only the flesh that was cleansed.  Thus, defilement and cleansing were both symbolic.  The word 'unclean' in the Greek text is 'koinoo' which means 'to make common, to render unhallowed, profane.'  The word 'sanctify' is 'hagiazo' which means 'to set apart for God.'  Thus, the word 'unclean' means here 'that which is common, profane, unhallowed, not related to or connect with God.'  The unclean Israelite was, therefore, 'out of bounds,' so to speak, so far as participation in the tabernacle service of Israel was concerned, and also his service to God.  When he fulfilled the Levitical ritual that had to do with his position and his restoration to a participation in the worship of Israel, he was sanctified, that is, set apart for God again." (Wuest)

cleanse your conscience from dead works to serve the living God - "The effect of the death of Christ is to do away with all works on our part as a means of obtaining acceptance with God.  They bring no pardon, no peace, no life, no communion.  They leave the conscience still under a burden of defilement and alienation.  But if the blood of Christ cleanses our conscience from such a condition, it brings us into a life of service to the living God, not a mere outward service as under the old covenant, but a service springing from the inward experience of communion with, and devotion to, the Lord, and therefore devoid of all self-merit." (Vine)

Hebrews 9:1-10

Now even the first covenant had regulations of divine worship and the earthly sanctuary. For there was a tabernacle prepared, the outer one, in which were the lampstand and the table and the sacred bread; this is called the holy place. Behind the second veil there was a tabernacle which is called the Holy of Holies, having a golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden jar holding the manna, and Aaron’s rod which budded, and the tables of the covenant; and above it were the cherubim of glory overshadowing the mercy seat; but of these things we cannot now speak in detail. Now when these things have been so prepared, the priests are continually entering the outer tabernacle performing the divine worship, but into the second, only the high priest enters once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. The Holy Spirit is signifying this, that the way into the holy place has not yet been disclosed while the outer tabernacle is still standing, which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience, since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation.


the Holy of Holies - "The ark in the Holy of Holies was made of shittim wood overlaid with gold.  Regarding the statement of the writer to the effect that the pot of manna and Aaron's rod were in the ark, Vincent calls our attention to the fact that according to Exodus 16:34 and Numbers 17:10, both of these were 'before the testimony,' and that in Exodus 25:16, Moses is commanded to put only the tables of the law into the ark, also that in 1 Kings 8:9 it is said of the ark in the temple 'there was nothing in the ark save the two tables of stone.'  Vincent comes to the conclusion that the writer followed the rabbinical tradition that the pot of manna and the rod were inside the ark." (Wuest)

a golden altar - "Though the altar stood before the veil in the Holy Place, its ritual use was connected with the 'Holy of Holies' (v 3), especially on the Day of Atonement, which is being described in these verses (see Lev 16:12-13)." (Ryrie)

a golden jar holding the manna - "The manna of verse four and the fact that it was stored in a place of honor is interesting.  We remember that manna had to be gathered each day because manna was only good for the one day: 'Exodus 16:20: Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.'  Manna was 'daily bread,' and so when Israel's Messiah instructed them to pray 'give us this day our daily bread,' there was no mistaking that manna was the subject of the prayer.  That prayer is to be answered in the Tribulation when God feeds Israel during the time when the 'mark of the beast' system is in place (Rev 2:17; 12:6)." (McLean)

Aaron’s rod which budded - "that was Moses' rod when he tended the sheep of Jethro; he had it in use when called to deliver Israel (Ex 4:2-17); it was a token of God's power in that respect.  It was that by which the rock was smitten from which water flowed.  It budded to confirm Aaron's priesthood (Num 17:1-10), and remained thus as a sign of God's presence and power." (Vine)

cherubim of glory overshadowing the mercy seat - "The word 'cherubim' is a transliteration of the Hebrew word meaning 'living creatures.'  Those in Ezekiel have four faces, of a man, a lion, an ox, and an eagle, representing respectively intelligence, strength, steadfastness, and rapidity.  They represented all that is best in creation by a combination of excellences found in no single animal.  The cherubim associated with the ark were two in number, made of gold, of one piece with the mercy seat, the golden cover of the ark, one at each end of the ark, looking towards one another, and over-shadowing the mercy-seat.  They are described as the cherubim of glory probably because they were closely attached to and attendant upon the place of the manifestation of the divine glory in redemption.  The words 'mercy seat' are the translation of 'hilasterion,' used in the LXX to designate the throne of mercy above the ark.  This same word is used in Romans 3:25 where it is translation 'propitiation.'  This Greek word as used in the Bible does not as its English translation, 'propitiation,' suggests, mean 'something offered to placate or appease anger,' but refers to atonement or reconciliation through covering, and in that way getting rid of sin which stands between God and sinful man." (Wuest)

v 8 - "The writer states that the Holy Spirit is both the divine Author of the Levitical system of worship and its interpreter.  The first tabernacle is the Holy Place.  As long as that part of the Levitical institution was still in effect, Israel was to understand that the way into the presence of God had not yet been opened.  The division of the tabernacle into the Holy Place and the Holy of Holies showed the limitations of the Levitical system, and kept the people from coming directly to God.   The Holy Place barred both priests and the people from the Holy of Holies.  When the new order of things was brought into being by the death of Messiah on the Cross, thus fulfilling the typical sacrifices, God rent the inner veil of the temple which separated the Holy Place from the Holy of Holies, making of the two rooms, one.  There was therefore, no more 'within the veil.'  This was God's object lesson to the Aaronic priesthood that its ministry was now over, that the temple was to be closed, that a new Priest had arisen after the order of Melchisedec.  But, Israel in its apostasy, repaired the veil, kept on offering sacrifices, until God in His wrath, sent Rome to destroy the city of Jerusalem and scatter His chosen people to the end of the Roman empire." (Wuest)

"The fact that only the high priest could go into the Holy of Holies and that he had to go each year signified that no final offering for sin was made in the OT times and that the offerings that were made could not cleanse the conscience." (Ryrie)

reformation - "i.e., the change brought about by the completed sacrifice of Christ and His entering into heaven (vs 11-12)" (Ryrie)

Hebrews 8:1-13

What is the theme of this chapter?

A Better Ministry.

What is the key verse(s) of this chapter?  Verse 6

But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises.

What can I apply to my life from this chapter (things to do/avoid)?

Verses 8 through 12, which quote Jeremiah 31:31-34, if interpreted literally (and I believe we should!) clearly show us that there is an aspect of their fulfillment in relation to Israel and Judah in the Millennium.  Two points in particular: 1) The New Covenant people of the passage have the law in their minds and written in their hearts while the Body of Christ is not under the law (Rom 6:14; Gal 3:23); and 2) although teaching continues today, hardly anyone, much less every man, knows the Lord.

Additional observations/questions:

Back to chapter two's question: "Verses 3 and 4 are the hardest verses for me to understand; is the audience unsaved Hebrews or slothful, believing Hebrews?  For now I'm leaning toward unsaved Hebrews, but maybe I'll change my mind as I study more of this book."

Chapter three's question:  "Have I come any closer to a conclusion on this?  Maybe the audience is neither.  Maybe it was just Hebrews who had believed Jesus Christ is the Messiah but now needed to understand all that the cross had accomplished, partly because Judaism as a religion (sacrifices, etc) was about to come to an end in 70 AD, but mostly because it was the next step in increasing their understanding.  I think McLean was probably right when he said, "...the book of Romans explains the cross to the body of Christ, Hebrews explains the cross to Israel."  

Chapter four's observation:  Williams rather confirmed this interpretation this week.  Are he and McLean right?  

Chapter five's observation:  Williams and McLean are still pretty much on the same track, though Williams seems to be saying that the book of Hebrews was to bring the Hebrews from Judaism to Christianity (the Body of Christ); not sure Williams is saying this, though.

Chapter Six's question:  Everybody except McLean seems to be saying that this chapter is hypothetical.  I must confess it bothers me to read it hypothetically.  In view of the context, I'm not sure it's warranted.  But can McLean be right and EVERYBODY ELSE be wrong?  That bothers me, too.

Last week's question:  McLean brings up Jer 31:33, Heb 8:10, and Ezek 36:27, verses that I have been struggling with for quite some time now.  He suggests that they were meant for the Hebrews only, saying that in both the Old and the New Testament people are ever and always associated with the law while the Body of Christ is not under the law — ever — but under grace (Rom 6:14).  This  makes sense.  He further suggests that with the change of the law reported in Hebrew 7:12, God enables Israel by His Spirit to keep the law, which before this change had not been possible.  Is this a possible interpretation?  Or is it a stretch?

No additional questions this week; still pondering all questions I've posed up to this point, though.

Hebrews 8:7-13

For if that first covenant had been faultless, there would have been no occasion sought for a second. For finding fault with them, He says, “BEHOLD, DAYS ARE COMING, SAYS THE LORD, WHEN I WILL EFFECT A NEW COVENANT WITH THE HOUSE OF ISRAEL AND WITH THE HOUSE OF JUDAH; NOT LIKE THE COVENANT WHICH I MADE WITH THEIR FATHERS ON THE DAY WHEN I TOOK THEM BY THE HAND TO LEAD THEM OUT OF THE LAND OF EGYPT; FOR THEY DID NOT CONTINUE IN MY COVENANT, AND I DID NOT CARE FOR THEM, SAYS THE LORD. “FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT MY LAWS INTO THEIR MINDS, AND I WILL WRITE THEM ON THEIR HEARTS. AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. “AND THE SHALL NOT TEACH EVERYONE HIS FELLOW CITIZEN, AND EVERYONE HIS BROTHER, SAYING, ‘KNOW THE LORD,’ FOR ALL WILL KNOW ME, FROM THE LEAST TO THE GREATEST OF THEM. “FOR I WILL BE MERCIFUL TO THEIR INIQUITIES, AND I WILL REMEMBER THEIR SINS NO MORE.” When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear.


"The prediction and promise of a new covenant in Jer 31:31-34 proves the inadequacy and temporary nature of the Mosaic Law." (Ryrie)

"Since God instituted the First Testament, it was perfect for the purpose for which it was planned, as an index-finger pointing to Messiah and His substitutionary atonement.  But it was faulty when it came to the place of providing an atonement that would pay for sin.  The very fact that a place in history was sought for a new one, shows that the First Testament was faulty." (Wuest)

v 8 - "The writer now quotes Jeremiah (31:31-34), one of their own prophets.  It is an astute move.  He puts the Jewish recipients of this letter in the place where they will have to accept the New Testament and the testimony of their own prophet to the effect that God would bring in a New Testament, or, if they reject the New Testament, they will be forced to reject their own prophet.  Thus does the writer builds his argument upon the Old Testament Scriptures, the very Word of God his readers profess to believe.  The word 'them' refers to the people of Israel during the time the First Testament was in force.  The writer after finding fault with the First Testament, now finds fault with the people." (Wuest)

"There is a subtle delicacy of language in the insensible shifting of language from the covenant to the people.  The covenant itself could hardly be said to be faultless, seeing that it failed to bind Israel to their God; but the true cause of failure lay in the character of the people, not in the law, which was holy, righteous, and good." (Rendall)

"The old covenant was faulty because it did not provide for enabling the people to live up to the terms or conditions of it.  It was faulty inasmuch as it did not sufficiently provide against their faultiness." (Expositor's)

WHEN I WILL EFFECT A NEW COVENANT WITH THE HOUSE OF ISRAEL AND WITH THE HOUSE OF JUDAH - "It is important to note that the New Testament is not  Christianity.  The Book of Hebrews is not an argument the purpose of which is to prove that Christianity is superior to Judaism as seen in its Founder, Christ.  The First Testament was a covenant made with Israel.  The New Testament is also a covenant made with Israel.  God makes no covenants with the Gentiles.  Israel is the chosen channel through which He brings salvation to the human race.  The First Testament consisted of a system of sacrifices, symbolic in their import.  The New Testament is a Sacrifice, the Lord Jesus at the  Cross, actual in its character, and efficacious in its merits.  The First Testament began at Genesis 3:21, and ended at the Cross.  The New Testament began at the Cross and is an everlasting one (Hebrews 13:20).  Christianity refers to the Mystical Body of Christ of which He is the Head.  This Body is composed of all who are saved from Pentecost [I don't agree] to the Rapture.  The New Testament made Christianity possible.  The saints of the  Church Age are saved through the Blood of the Sacrifice which was offered under the New Testament.  That is the relationship between the New Testament and Christianity.  The two names, Israel and Judah, refer here to the two parts of the divided nation, Israel the northern kingdom, and Judah, the southern." (Wuest)

THEY DID NOT CONTINUE IN MY COVENANT, AND I DID NOT CARE FOR THEM, SAYS THE LORD - "When Israel failed to be rue to the covenant, God's solicitude and concern for His chosen people gave place to one of righteous indignation, which attitude culminated with the captivities.  How serious was Israel's defection is seen in the words which Delitzsch quotes from Schelling: 'The Law appears to be the mere ideal of a religious constitution, as it has never existed in fact: in practice, the Jews were almost throughout polytheists.  The substance of their national feeling was formed by heathendom: the accidents only, by revelation.  From the queen of heaven down to the abominations of the Phoenicians, and even Cybele, the Jews passed through every grade of paganism.'  Delitzsch adds, 'In fact, there is no period of the history of Israel before the captivity, in which more or less idolatry was not united with the worship of Jehovah, except the time of David and the first years of Solomon, during which the influence of Samuel still continued to be felt.  And when by the captivity idol-worship was completely eradicated from the people, as far at least as regards that part of it which returned, it is well-known that a hypocritical letter-worship got the mastery over them, which was morally very little better.'" (Wuest)

‘KNOW THE LORD,’ FOR ALL WILL KNOW ME, FROM THE LEAST TO THE GREATEST OF THEM - "The Greek text uses two different words in the case of the expressions 'know the Lord,' and 'all shall know Me.'  In the case of the first instance of the use of the word 'know,' the word is ginosko.  This word is used where one commends God to the knowledge of one who is ignorant of Him.  The word thus implies the recognition of the person or thing disclosed, upon the part of the one to whom the disclosure is made.  The other word is oida which speaks of an absolute acquaintance with something.  Under the New Testament, Israel in the Millennium, its individual members cleansed in the fountain filled with blood through the sovereign grace of God, indwelt by the Holy Spirit who will both sanctify and teach the individual (Zech 12:10-13:6), will have not need of any intermediate between the individual believer and God.  Equipped with the Great Teacher, the Holy Spirit, all, from the least to the greatest among them, shall have a personal, direct relationship to God." (Wuest)

He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear - "Soon after the writing of this letter the Temple at Jerusalem was burnt down, and with it the ministry of the Old Covenant perished forever.  These two Covenants were made with Israel.  A Covenant is a principle of relationship between man on the earth and God.  Such is Israel's glory as an earthly people.  The First Covenant was established with them at Sinai; the Second was established with Christ.  The Gospel is a Covenant, a revelation of the salvation of God.  The Church enjoys all the fullness of the New Covenant, and much more.  The foundation of her blessings are based upon the same foundation upon which is founded the New Covenant.  It will be fulfilled to Israel in the millennium." (Williams)

Hebrews 8:4-6

Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Law; who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, “SEE,” He says, “THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN.” But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises.


THE PATTERN - "See that you make them after the pattern for them, which was shown to you on the mountain" (Ex 25:40).

"The covenant Christ mediates is a better covenant, since it is enacted on better promises.  In verses 6-13, the new covenant is contrasted with that first covenant (v 7); i.e., the Mosaic Law (Ex 19:5).  Christ's blood is the basis of the new covenant and pays for the sins of all (Matt 26:28); Christians are ministers of it (2 Cor 3:6); and it will yet have an aspect of its fulfillment in relation to Israel and Judah in the Millennium (as predicted in Jer 31:31-34:  'Behold, days are coming,' declares the LORD, 'when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,' declares the LORD. 'But this is the covenant which I will make with the house of Israel after those days,' declares the LORD, 'I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them,' declares the LORD, 'for I will forgive their iniquity, and their sin I will remember no more.'" (Ryrie)

But now He has obtained a more excellent ministry - "that is, since He is a priest in the heavenly temple, He has an office more exalted than that of the earthly priests; and this because the covenant under which He holds the office of priest excels the covenant enacted by Moses, in the blessing it ensures." (Vine)

by as much as He is also the mediator of a better covenant, which has been enacted on better promises - "The promise connected with the old covenant was conditional upon the fulfillment of its terms by the people.  It offered life to those who kept the Law.  The promise of life could not be fulfilled because they continued not in God's covenant.  The promises of the better covenant are absolute.  He assumes Himself the entire responsibility of fulfilling its terms.  Because  Christ is the Mediator of this covenant, He will unfailingly carry out its conditions." (Vine)

"The Old Covenant was a shadow (v 5) of heavenly things.  Christ is their substance (v 6)." (Williams)

"...Hebrews is a book explaining how the sacrifice of their Messiah provides so many things which are better.  In Hebrews 8:6 we see 'better promises' and we need to consider just how significant that is.  Jehovah God had made promises to Abraham, promises which the law being added did not disannul (Galatians 3:17).  Christ's earthly ministry was to Israel, the point of that being to confirm Israel's promises (Romans 15:8).  'But now' the verse declares, Christ has obtained for Israel that which is better than the promises under which Israel had lived for tens of centuries." (McLean)

Hebrews 8:1-3

Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man. For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer.


the main point - "A priest must have something to offer (v 3) and a sanctuary in which to do it.  Christ was disqualified from using the earthly sanctuary because of His descent from the tribe of Judah; therefore, His sphere of service must be heaven, and His offering was Himself." (Ryrie)

"Christ is 'a minister of the sanctuary and the true tabernacle.'" (Vine)

who has taken His seat at the right hand of the throne of the Majesty in the heavens - "But Stephen sees Jesus standing: Acts 7:55:  'But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.'  The kingdom had been explained to Israel in the gospels for three-plus years, and both the King and the kingdom had been rejected.  But just as the unfruitful fig tree that the Lord granted one more year (Luke 13:6-9), Israel was given on more year to bear fruit of belief.  Had Israel accepted its Messiah and His kingdom, they could have come; and God's will would have been done on Earth as it is in heaven.  But Stephen declares Israel to be unworthy: Acts 7:51:  Ye stiff necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.'  And so the Lord sat back down: Ephesians 2:6:  'And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.'" (McLean)

in the true tabernacle, which the Lord pitched, not man - "it is called 'the true tabernacle,' not as in contrast to a false one, but as that which is abiding and real in its spiritual significance in contrast to the temporary and figurative tabernacle in the wilderness.  Further, the heavenly tabernacle is the true one as being that which was originally designed in the eternal counsels of God, and is thus contrasted with that which was the work of human hands." (Vine)

"Here we have priestly imagery.  This High Priest took His seat in the heavens.  His work of offering a sacrifice for sin was finished.  He now officiates in a heavenly tabernacle, whereas Aaron engaged in priestly service in an earthly one.  The place of the Messiah is at the right hand of the throne in heaven, a place which Aaron could not occupy.  Thus, Messiah as High Priest is seen in every way to be superior to Aaron, and, therefore, the New Testament He inaugurated, superior to the First Testament which Aaron officiated under." (Wuest)

this high priest - "A priest must have a sacrifice to offer.  Christ offered Himself (Heb 7:27).  This was His one great and all embracing sacrifice, satisfying all the types of the Old Covenant and abolishing all its offerings for sin." (Williams)